/ 3 / JTHEOLOGICAL SEMINARY, | 4 Princeton, N. J. T' f t I - • I BS 1450.130 .088 1835 Owen, John, 1616-1683 Practical exposition on Psalm CXXX i>ecs *^- natures may or ought to be composed and set off wiui, Some, judging by mere outward appearances, especially i they be of them, from whom the true nature of the things themselves treated of, are hid, are ready to despise and scorn the plain management of them, as that vvhich hath nothing of wisdom or learning accompanying it, no effects of any commendable ability of mind for which it should be esteemed. But it is not expressible how great a mis- take such persons, through their own darkness and igno- rance, do labour under. In a right spiritual understanding in a due perception and comprehension of these things the things of the sins of men, and grace of God— consists the greatest part of that wisdom, of that soundness of mind, of that knowledge rightly so called, which the gospel com- mands, exhibits, and puts a valuation upon. To reveal and declare them to others in words of truth and soberness, fit and meet to express them to the understandings of men, opened and enlightened by the same Spirit, by whom the things themselves are originally revealed, to derive such sacred spiritual truths from the word, and by a due prepa- ration to communicate and apply them to the souls and consciences of men, contains a principal part of that minis- terial skill and ability which are required in the dispensers of the gospel; and wherein a severe exercise of sound learning, judgment, and care, is necessary to be found, and may be fully expressed. Into this treasury, towards the service of the house of God, it is, that I have cast my mite in the ensuing Expositions and Discourses on the Hundred and Thirtieth Psalm. The design of the Holy Ghost was, therein to express and represent, in the person and con- dition of the psalmist, the case of a soul entangled, and ready to be overwhelmed with the guilt of sin, relieved by a discovery of grace and forgiveness in God, with its de- portment upon a participation of that relief. After the A 2 VI TO THE READEU. exposition of the words of the text, my design and endea- vour has been only to enlarge the portraiture here given us in the psalm, of a believing soul in and under the condition mentioned ; to render the lines of it more visible, and to make the character given in its description more legible; and, withal, to give to others, in the like condition with the psalmist, a light to understand and discern themselves in that image and representation, which is here made of them in the person of another. To this end have I been forced to enlarge on the two great heads of sin and grace, especially on the latter, here called, " the forgiveness that is with God." An interest herein, a participation hereof, being our principal concern in this world, and the sole founda- tion of all our expectations of a blessed portion in that which is to come, it certainly requires the best and utmost of our endeavours, as to look into the nature, causes, and effects of it, so especially into the ways and means whereby we may be made partakers of it; and how that participa- tion may be secured to us, to our peace and consolation ; as also into that love, that holiness, that obedience, that fruitfulness in good works, which, on account of his grace, God expects from us, and requires at our hands. An explication of these things is that which I have designed to follow after in these Discourses, and that with a constant eye, as, on the one hand, to the sole rule and standard of truth, the sacred Scriptures, especially that part of it which is under peculiar consideration; so, on the other, to the experience and service, to the edification of those who believe, whose spiritual benefit and advantage, without any other consideration in the world, is aimed at in the publi- cation of them. /il CONTE NTS. rage A Paraphrase on the psalm , . 11 General scope of the psalm 15 The state and condition of the soul, represented in the psalm. — The two first verses opened .... 17 Gracious souls may be brought into depths on account of sin.— What those depths are 20 Whence it is that believers may be brought into depths on account of sin. — Nature of the supplies of grace given in the covenant. — How far they ex- tend.-^Principles of the power of sin 30 What sins usually bring believers into great spiritual distresses. — Aggravations of these sins .... 40 The duty and actings of a believer under distresses from a sense of sin. — His application to God, to God alone. — Earnestness and intenseness of mind therein ... • ... 48 Verse 3. The words of the verse explained and their meaning opened 06 What first presents itself to a soul in distress on the account of sin. — This opened in four propositions. — Thoughts of God's marking sin, according to the tenor of the law, full of dread and terror .... 70 In a sin-perplexed soul's addresses to God, the first thing that presents itself to him, is God's mark- ing of sin according to the tenor of the law, which of itself is apt to fill the soul with dread and terror 73 The first particular actings of a soul towards a reco- very out of the depths of sin. — Sense of sin, wherein it consists. — How it is wrought. — ^Acknow- ledgment of sin; its nature and properties. —Self- condemnation .... 8 vni CONTENTS. Page Grounds of miscarriages when persons are convinced of sin, and humbled. — Resting in that state. — Resting on it 95 Verse 4. The words explained, and the design or scope of the psalmist in them discovered . . . 101 Propositions or observations, from the former expo- sition of the words. — The first proposed to con- firmation.— No encouragement for any sinner to approax;h to God, without a discovery of for- giveness 108 Greatness and rareness of the discovery of forgive- ness in God — Reasons of it. — Testimonies of con- science and law against it, &c 112 False presumptions of forgiveness discovered. — Dif- ference between them and faith evangelical . . I2i The true nature of gospel forgiveness. — Its relation to the goodness, grace, and will of God : — to the blood of Christ: — to the promise of the gospel. — The considerations of faith about it 132 Forgiveness discovered or revealed only to faith. — Reasons thereof 153 Discovery of forgiveneas in God, a great support to sin-entangled souls. — Particular assurance at- tainable 157 Evidences of forgiveness in God. — No inbred notions of any free acts of God's will. — Forgiveness not revealed by the works of nature, nor the law . . 182 Discovery of forgiveness in the first promise. — The evidence of the truth that lies therein. — And by the institution of sacrifices. — Their use and end. — Also by the prescription of repentance to sinners 191 Further evidences of forgiveness with God. — Testi- monies that God was well pleased with some wlio were sinners. — The patience of God towards the world, an evidence of forgiveness. — Experience of the saints of God to the same pui-pose .... 2C9 Institution of religious worship, an evidence of for- giveness 240 The giving and establishing of the new covenant, another evidence of forgiveness with God. — The oath of God engaged in the confirmation thereof . 25G CONTENTS. ix Page The name of God confirming the truth and reality of forgiveness with him. — As also the same is done by the properties of his nature 2G9 Forgiveness manifested in the sending of the Son of God to die for sin. — And from the obligation that is on us to forgive one another ....... 284 Properties of forgiveness. — The greatness and free- ness of it 303 Evidences that most men do not believe forgive- ness .... 314 Exhortation to the belief of the forgiveness that is with God. — Reasons for it, and the necessity of it 331 Rules to be observed by those who w^ould come to stability in obedience. — The first rule. — Christ the only infallible Judge of our spiritual condition — How he judgeth, by his word and Spirit . . . 377 Rule II. Self-condemnation and abhon-ence for sin, consistent with gospel justification and peace.^ — The nature of gospel assurance. — What is consistent with it. — What are the effects of it 38G Rule III. Continuance in waiting necessary to peace and consolation 397 Rule IV. Remove the hindrances of believing, by a searching out of sin. — Rules and directions for that duty 400 Rule V. Distinction between unbelief and jealousy 404 Rule VI. Distinction between faith and spiritual sense 410 Rule VII. Mix not foundation and building work together 415 Rule VIII. Spend not time in heartless complaints, &c 418 Rule IX. Take heed of undue expressions concern- ing God, and his Avays, in distress 425 Rule X. Duly improve the least appearances of God in a way of grace or pardon 429 Second general head of the application of the truth insisted on. — Grounds of spiritual disquietments considered. — The first, afflictions. — Ways and means of the aggravation of afflictions. — Rules about them 432 X CONTENTS. Pag-e Objections against believing, fvom filings internal. — The person knows not whetlier he be regenerate or not. — State of regeneration asserted. — Difference of saving and common grace. — This difference discernible. — Men may kcoAv themselves to be regenerate. — The objection answered, in four Rules 447 Rule 1 463 Rule II 4fj4 Rule III 465 Rule IV 467 Objections from the present state and condition of the soul — Weakness and imperfection of duty — opposition from indwelling sin . . . . . ... 47 1 Verses 5. and 6 4S5 The first proper fruit of faith's discovery of forgive • ness in God to a sin-distressed soul, is waiting in patience and expectation 492 God the proper object of the soul's waiting in its distresses and depths 506 Considerations of God rendering our waiting on him reasonable and necessary. — His glorious being . 610 Influence of the promises into the soul's waiting in time of trouble. — The nature of them 't^'^ Vfrseb 7. and 8. opened .bib PSALM CXXX. 1. Out of the depths have I cried unto thee, O lA>rd. 2. Lord^ hear my voice, let thine ears be attentive to the voice of my supplications. 3. If thou, Lord, shouldest mark iniquities, 0 Lord, who shall stand ? 4. Rut there is forgiveness ziith thee, that thou inayest he feared. 5. I wait for the Lord, my soul doth wait, and in his word do I hope. 6. My soul waiteth for the Lord, more than they that watch for the morning ; I say, more than they that watch for the morning. 7. Let Israel hope in the Lord, for ivith the Lord there is mercy, and with him is j:)lenteous redemption. 8. Ajid he shall redeem Israel from all his iniquities. PARAPHRASE OF THE PSALM. 1 . Out of the depths have I cried unto thee, 0 Lord. 2. Lord, hear my voice, let thine ears be atten- tive to the voice of my supplications. O Lord, through my manifold sins and provoca- tions, I have brought myself into great distresses. Mine iniquities are always before me, and I am ready to be overwhelmed with them, as with a flood of waters ; for they have brought me into depths, wherein I am ready to be swallowed up. But yet, although my distress be great and 12 PARAPHRASE. perplexing, I do not, I dare not, utterly despond, and cast away all hopes of relief or recovery ; nor do I seek unto any other remedy, way, or means of relief, but I apply myself to thee, Jehovah, to thee alone. And in this my application unto thee, the greatness and urgency of my troubles make my soul urgent, earnest, and pressing in my supplications. Whilst I have no rest, I can give thee no rest : O, therefore, attend and hearken unto the voice of my crying and supplications ! 3. If thoUy Lord, shouldest mark iniquities, 0 Lord, who shall stand ? It is true, O Lord, thou God great and terrible, that if thou shouldest deal with me in this con- dition, with any man living, with the best of thy saints, according to the strict and exact tenor of thy law, which first represents itself to my guilty conscience, and troubled soul ; if thou shouldest take notice of, observe, and keep in remembrance, mine, or their, or the iniquity of any one, to the end that thou mightest deal with them, and recom- pense unto them according to the sentence thereof, there would be neither for me, nor them, any the least expectation of deliverance ; all flesh must fail before thee, and the spirits which thou hast made, and that to eternity ; for who could stand before thee, when thou shouldest so execute thy displeasure ? 4. But there is forgiveness ivith thee, that thou may est be feared. But, O Lord, this is not absolutely and univer- sally the state of things between thy Majesty and poor sinners; thou art, in thy nature, infinitely PARAPHRASE. 13 good and gracious, ready and free, in the purposes of thy will, to receive them. And there is such a blessed way made for the exercise of the holy inclinations and purposes of thy heart towards them, in the mediation and blood of thy dear Son, that they have assured foundations of concluding and believing, that there is pardon and forgiveness with thee for them ; and which, in the way of thine appointments, they may be partakers of. This way, therefore, will I, with all that fear thee, persist in : I will not give over, leave thee, or turn from thee, through my fears, discourage- ments, and despondencies ; but will abide con- stantly in the observation of the worship which thou hast prescribed, and the performance of the obedience which thou dost require ; having great encouragement so to do. 5. / ivait for the Lord; my soul doth wait, and in his word do I hope. And herein, upon the account of the forgiveness that is with thee, O Lord, do I wait with all patience, quietness, and perseverance. In this work is my whole soul engaged ; even in an earnest expectation of thy approach unto me in a way of grace and mercy. And for my encou- ragement therein, hast thou given out unto me a blessed word of grace, a faithful word of promise, wherein my hope is fixed. 6. My soul waif eth for the Lord, more than they that watch for the morning : I say, more than they that watch for the morning. Yea, in the performance and discharge of this duty, my soul is intent upon thee, and in its B 14 PARAPH RA«iE. whole frame turned towards tliee ; and that with such diHgence and watchfulness, in looking out after every way and means of thy appearance, of thy manifestation of thyself, and coming unto me, that I excel therein those who, wuth longing- desire, heedfulness, and earnest expectation, do wait and watch for the appearance of the morn- ing; and that either that they may rest from their night-watches, or have light for the duties of thy worship in the tem.ple, which they are most delighted in. 7. Let Israel hope in the Lord, for with the Lord there is mercy, and with him is plen- teous redemption. 8. And he shall redeem Israel from all his iniquities. Herein have I found that rest, peace, and satisfaction unto my own soul, that 1 cannot hut invite and encourage others, in the like condition, to take the same course with me. Let, then, all the Israel of God, all that fear him, learn this of me, and from my experience. Be not hasty in your distresses ; despond not, despair not, turn not aside unto other remedies; but hope in the Lord ; for I can now, in an especial manner, give testimony unto this, that there is mercy with him suited unto your relief. Yea, whatever your dis- tress be, the redemption that is with him is so bounteous, plenteous, and unsearchable, that the undoubted issue of your performance of this duty will be, that you shall be delivered from the guilt of all your sins, and the perplexities of all your troubles. IS EXPOSITION OP PSALM CXXX. GENERAL SCOPE OF THE PSALM. The design of the Holy Ghost in this psalm, is to express, in the experience of the psalmist, and the working of his faith, the state and con- dition of a soul gi'eatly in itself perplexed, re- lieved on the account of grace, and acting itself towards God and his saints, suitably to the dis- covery of that grace unto him : a great design, and full of great instruction. And this general prospect gives us the parts and scope of the whole psalm. For, 1. We have the state and condition of the soul therein represented, with his deportment in and under that state and condition, in verses 1, 2. Out of the depths have I cried unto thee, 0 Lord : Lord, hear my voice, let thine ears be attentive to the voice of my supplications. 2. His inquiry after relief. And therein are two things that present themselves unto him : the one whereof, which first offers the considera- tion of itself to him in his distress, he deprecates, ver. 3. If thou. Lord, shouldest mark iniquities, 0 Lord, ivho shall stand ? 16 GENERAL SCOPE OF THE PSALM. The other he doses with, and finds rehef in it, and support by it, ver. 5. But there is forgive- ness with thee, that thou may est be feared. Upon this his discovery, and fixing on relief, there is the acting of his faith, and the deport- ment of his whole person : 1. Towards God, ver. 5, 6. / wait for the Lord, my soul doth wait, and iri his word do I hope. My soul waiteth for the Lord, more than they that watch for the 77iorning, I say, more than they that watch for the morning. 2. Towards the saints, ver. 7, 8. Let Israel hope in the Lord, for with the Lord there is mercy, and with him is plenteous redemption. And he shall redeem Israel from all his ini- quities. AW which parts, and the various concernments of them, must be opened severally. And this also gives an account of what is my design from and upon the words of this psalm, — to declare the perplexed entanglements which may befall a gracious soul, such a one as this psalmist was ; with the nature and proper work- ings of faith in such a condition : principally aiming at what it is that gives a soul relief and support in, and afterward deliverance from, such a perplexed estate. I'he Lord, in mercy, dispose of these medita- tions in such a way and manner, as that both he that writes, and they that read, may be made partakers of the benefit, relief, and consolation, intended for his saints, in this psalm, by the Holv Ghost. CONDITION OF THE SOUL. 17 VERSES I. II. The state and condition of the soul as stated in the psalm. The state and condition of the soul here repre- sented, as the basis on which the process of the psalm is built, with its deportment, or the gene- ral acting of its faith in that state, is expressed in the two first verses : Out of the depths have I cried unto thee, 0 Lord. Lord, hear my voice ; let thine ears be atten- tive to the voice of my supplications. 1. The present state of the soul under conside- ration, is included in that expression, Out of the depths. Some of the ancients, as Chr\sostom, suppose this expression to relate to the depths of the heart of the psalmist; not from the mouth or tongue only, but from the depth and bottom of the heart ; from the deepest recesses of the mind. And indeed the word is used to express the depth of the hearts of men, but utterly in another sense. Psalm Ixiv. 6. '* The heart is deep." But the obvious sense of the place, and the constant use of the word in the Hebrew, will not admit of this interpretation : it is in the plural number, or depths. It is commonly used for valleys, or any deep places whatever, but especially of waters. Valleys and deep places, because of their dark- ness and solitariness, are accounted places of horror, helplessness, and trouble. Psalm xxiii. 4. *' When I walk through the valley of the shadow of death ;" that is, in the extremity of danger and trouble, B 2 18 CONDITION OF THE «OUL. The moral use of the word, as expressing the state and condition of the souls of men, is meta- phorical. These depths, then, are difficulties, or pressures, attended with fear, horror, danger, and trouble. And they are of two sorts : 1. Providential, in respect of outward distres- ses, calamities, and afflictions. Psalm Ixix. 1. " Save me, O God, for the waters are come in unto my soul :" in the Hebrew, I stick in the mire of the deep, and there is no standing; I am come into the depths of waters, and the flood overflows me." It is trouble, and the extremity of it, that the psalmist complains of, and which he thus expresses. He was brought by it into a condition like unto a man ready to be drowned : being cast into the bottom of deep and miry waters, where he had no firm foundation to stand upon, nor ability to come out ; as he further explains himself, ver. 15. 2. There are internal depths, depths of con- science on account of sin. Psalm Ixxxviii. 6. " Thou hast laid me in the lov/est pit, in dark- ness, in the deeps." What he intends by this expression, the psalmist declares in the next words, ver. 7. "Thy wrath lieth hard upon me." Sense of God's wrath upon his conscience, on account of sin, was the deep he was cast into ; so, ver. 15. speaking of the same matter, he saith, " I suffer thy terrors;" and ver. 16. "Thy fierce wrath goeth over me :" which he calls water, waves, and deeps ; according to the metaphor before opened. And these are the deeps that are here princi- pally intended. Augustine says on the place, " He cries out under the weight and waves of CONDITION OF THE SOUL. 19 his sins." This the ensuing psalm makes evident. Desiring to be dehvered from these depths out of which he cried, he deals with God wholly about mercy and forgiveness ; and it is sin alone from which forgiveness is a deliverance. The doctrine also that he preaches, upon his delivery, is that of mercy, grace, and redemption, as is manifest from the close of the psalm : and what we have deliverance by, is most upon our hearts when we are delivered. It is true, indeed, that these deeps do often concur ; as David speaks, *' Deep calleth unto deep," Psalm xlii. 7. The deeps of affliction awaken the conscience to a deep sense of sin. But sin is the disease, affliction only a symptom of it ; and in effecting a cure, the disease itself is principally to be heeded, the symptom will follow, or depart of itself. Many interpreters think that this was now David's condition. By great trouble and distress, he was greatly minded of sin ; and we must not, therefore, wholly pass over that meaning of the word, though we are chiefly to respect that which he himself, in this address to God, princi- pally regarded. This, in general, is the state and condition of the soul, managed in this psalm, and is as the key to the ensuing discourse, or the hinge on which it turns. That which arises from hence may be comprised in these two propositions. 1. Gracious souls, after much communion with God, may be brought into inextricable depths and entanglements on the account of sin. For such the psalmist here expresses his own condition to have been, and such he was. 20 GRACIOUS SOULS 2. The inward root of outward distresses, is principally to be attended to in all pressing trials ; sin, in afflictians. Gracious souls may he brought into depths on the account of sin. — What those depths are. Before I proceed at all in the farther opening of the words, they having all of them respect tc the proposition first laid down, I shall explain and confirm the truth contained in it ; that so it may be understood what we say, and whereof we do affirm, in the whole process of our discourse. It is a sad truth that we have proposed to consideration : he that hears it ou^ht to tremble in himself, that he may rest in the day of trouble ; it speaks out the apostle's advice, Rom. xi. 20. ** Be not high-minded, but fear;" and that also, 1 Cor. X. 12. '' Let him that thinketh he stand- eth, take heed lest he fall." When Peter had learned this truth by woful experience, after all his boldness and forwardness, he gives this counsel to all saints, " that they would pass the time of their sojourning here in fear," 1 Pet. i. 17. know- ing how near, in our greatest peace and serenity, evil and danger may lie at the door. Some few instances of 'the many that are left on record, wherein this truth is exemplified, may be mentioned. Gen. vi. 9. " Noah was a just man, perfect in his generation, and Noah walked with God." He did so a long season, and that in an evil time, amidst all sorts of temptations, '* when all fiesh had corrupted his way upon the earth," ve". 12. This put an eminency upon his obedi- ence, and doubtless rendered the communion which he had with God, in ** walking before him," IN THE DEPTH OF AFFLICTION. 21 most sweet and precious to him. He was a gra- cious soul, upon the undoubted testimony of God himself. But we know not what hefel this holv person. He that shall read the story recorded of Noah, (Gen. ix. 20.) will easily grant, that he was brought into inextricable distress on account of sin. His own drunkenness, ver. 21, with the consequences of it, gives scandal unto, and pro- vokes the unnatural conduct of, his son, ver. 22 ; and this leads him to the devoting of that son and his posterity unto destruction, ver. 24, 25 ; all which, joined with the sense of God's just indignation, from whom he had newly received that tremendously miraculous deliverance, must needs overwhelm him with sorrow and anxiety of spirit. The matter is more clear in David. Under the old testament, none loved God more than he, and none was loved of God more than he. The paths of faith and love wherein he walked, are, unto the most of us, like the way of an eagle in the air, too high and hard for us ; yet to this very day do the cries of this man after God's own heart sound in our ears. Sometimes he complains of broken bones, sometimes of drowning deeps, sometimes of waves and water-spouts, sometimes of wounds and diseases, sometimes of wrath, and the sorrows of hell — every where, of his sins, the burden and trouble of them. Some of the occasions of his depths, darkness, entanglements, and distresses, we all know. As no man had more grace than he, so none is a greater instance of the power of sin, and the effects of its guilt upon the consci- ence, than he. But instances of this kind are obvious, and occur to the thoughts of all, so that they need not be repeated. I shall shew, then, 22 ORACIOUS SOULS I. What in particular is intended by the depths and entanglements, on the account of sin, where- unto gracious souls, after much communion with God, may be cast. II. Whence it comes to pass, that so they may be, and that oftentimes so they are. I. For the first, some or all of these things following do concur to the depths complained of. 1 . Loss of the wonted sense of the love of God, which the soul did formerly enjoy. There is a two-fold sense of the love of God, whereof believers in this world may be made partakers. There is the transient acting of the heart by the Holy Ghost, with ravishing unspeakable joys, in appre- hension of God's love, and our relation unto him in Christ. This, or the immediate effect of it, is called '* joy unspeakable, and full of glory," 1 Pet. i. 8. The Holy Ghost shining into the heart, with a clear evidence of the soul's interest in all gospel mercies, causes it to leap for joy, to exult and triumph in the Lord ; as being for a season carried above all sense and thought of sin, self, temptation, or trouble. But as God gives the bread of his house unto all his children, so these dainties, and high cordials, he reserves only for the seasons and persons, wherein, and to whom, he knows them to be needful and useful. Believers may be v/ithout this sense of love, and yet be in no depths. A man may be strong and healthy, who has wholesome food, though he never drink spirits and cordials. Again, there is an abiding, dwelling sense of God's love upon the hearts of those of whom we speak, who have had long communion with God, IN THE DEPTH OF AFFLICTION. 23 consisting in a prevailing gospel persuasion, that they are accepted with God in Christ. " Being justified by faith, we have peace with God," Rom. V. 1, I call it a prevailing persuasion, denoting both the opposition that is made unto it by Satan and unbelief, and its efficacy in the conquest thereof. This is the root from whence all that peace and ordinary consolation, which believers in this world are made partakers of, do spring and grow. This is that which quickens and enlivens them unto duty, Psal. cxvi. 12, 13. and is the salt that renders their sacrifices and performances savoury to God, and refreshing to themselves. This supports them under their trials, gives them peace, hope, and comfort, in life and death. ''Though I walk in the valley of the shadow of death, I w^ill fear no evil, for thou art with me," Psal. xxiii. 4. A sense of God's presence in love, is sufficient to rebuke all anxiety and fears, in the worst and most dreadful condition ; and not only so, but to give, in the midst of them, sohd consolation and joy. So the prophet expresses it, Habak. iii. 17, 18. " xAlthough the fig-tree shall not blossom, neither shall fruit be in the vines, the labour of the olive shall fail, and the fields shall yield no meat, the flock shall be cut off from the fold, and there shall be no herd in the stalls ; yet I will rejoice in the Lord, I will joy in the God of my sal- vation." And this is that sense of love, which the choicest believers may lose on the account of sin. This is one step into their depths. They shall not retain any such gospel-appre- hension of it, as that it should give them rest, peace, or consolation ; that it should influence 24 GRACIOUS SOULS their souls with dehght in duty, or support in trial; and the nature hereof will be afterwards more fully explained. 2. Perplexed though tfulness about their great and wretched unkindness towards God, is another part of the depths of sin-entangled souls. So David complains. Psalm Ixxvii. 3. '* I remem- bered God," saith he, " and was troubled." How comes the remembrance of God to be a matter of trouble to him ? In other places he professes, that it was all his relief and support : how comes it to be an occasion of his trouble ? All had not been well between God and him ; and whereas formerly, in his remembrance of God, his thoughts were chiefly exercised about his love and kindness, now they were wholly possessed within with his own sin and unkindness : this causeth his trouble. Herein lies a share of the entanglements occasioned by sin. Saith such a soul in itself: " Foolish crea- ture ! hast thou thus requited the Lord ? Is this the return that thou hast made unto him for all his love, his kindness, his consolations, mercies ? Is this thy kindness for him, thy love to him ? Is this thy kindness to thy friend ? Is this thy boasting of him, that thou hadst found so much goodness and excellency in him and his love, that though all men should forsake him, thou never wuuldst do so ? Are all thy pro- mises, all thy engagements, which thou madest unto God, in times of distress, upon prevailing obligations, and mighty impressions of his good Spirit upon thy soul, now come to this, that thou shouldst so foolishly forget, neglect, despise, cast him off? Well! now he is gone, he has IN THE DEPTH OF AFFLICTION. 25 withdrawn from thee, and what wilt thou do ? Art thou not even ashamed to desire him to return ?" They were thoughts of this nature, that cut Peter to the heart, upon his fall The soul finds them cruel as death, and strong as the grave. It is bound in the chains of them, and cannot be comforted, Psalm xxxviii. 3, 4, 5, 6. And herein consists a great part of the depth, inquired after. For this consideration excites and puts an edge upon all grieving, straitening, perplexing affections, which are the only means whereby the soul of a man may be inwardly troubled, or trouble itself; such are sorrow and shame, with that sell-displeasure and revenge, wherewith they are attended. And as their rea~ son and object in this case do transcend all other occasions of them, so on no other account do they cause such severe and perplexing reflec- tions in the soul as on this. 3. A revived sense of justly-deserved v/rath, belongs also to these depths. This is as the opening of old wounds. When men have passed through a sense of wrath, and have obtained deliverance and rest through the blood of Christ, to come to their old thoughts again, to be trading afresh with hell, curse, law, and wrath, is a depth indeed ! And this often befals gra- cious souls, on the account of sin, Psa. lxxxviii.7. " Thy wrath lieth hard upon me," saith Heman : it pressed and crushed him sorely. There is a self-judging as to the desert of wrath, which is consistent with a comforting persuasion of an interest in Christ. This the soul finds sweetness in, as it lies in a subserviency to the exaltation of grace ; but in this case, the soul is left under c 26 GRACIOUS SOULS it without that relief. It plunges itself into the curse of the law, and flames of hell, without any cheering support from the blood of Christ. This is walking in " the valley of the shadow of death." The soul converses with death, and what seems to lie in a tendency thereunto. The Lord also, to increase his perplexities, puts new life and spirit into the law ; gives it a fresh commission, as it were, to take such a one into its custody ; and the law will never, in this world, be wanting unto its duty. 4. Oppressing apprehensions of temporal judg- ments, concur herein also ; for God will judge his people; and judgment often begins at the house of God. Though God, saith such a one, should not cast me off for ever, though he should pardon my iniquities, yet he may so take ven- geance of my inventions, as to make m.e feed on gall and wormwood all my days : David saith, "My flesh trembleth for fear of thee, and I am afraid of thy judgments," Psalm cxix. 120. He knows not what the great God may bring upon him ; and being full of a sense of the guilt of sin, w'hich is the bottom of this whole condition, every judgment of God is full of terror unto him. Sometimes he thmks, God may lay open the fihh of his heart, and make him a scandal and a re- proach in the world, Psa. xxxix. 8., " Oh!" sailh he, "make me not the reproach of the foolish." Sometimes he trembles, lest God should strike him suddenly with some signal judgment, and take him out of the world in darkness and sor- row; so saith David, " Take me not away in thy wrath." Sometimes he fears lest he should be like Jonah, and raise a storm in his family, in IN THE DEPTH OF AFFLICTION. 27 the ciiurch whereof he is a member, or in the whole nation ; " let them not be ashamed for my sake." These things make his heart soft, as Job speaks, and to melt within him. When any affliction or public judgment of God is fastened to a quick living sense of sin in the conscience, it overwhelms the soul, whether it be only justly feared, or be actually inflicted, as was the case of Joseph's brethren in Egypt. The soul is then rolled from one deep to another. Sense of sin casts k on the consideration of its affliction ; and affliction turns it back on a sense of sin. So deep calleth unto deep, and all God's billows go over the soul ; and they do each of them make the soul tender, and sharpen its sense inito the other. Affliction softens the soul ; so that the sense of sin cuts the deeper, and makes the larger wounds ; and the sense of sin weakens the soul, and mgkes affliction sit the heavier, and so in- creaseth its burden. In this case, that affliction which a man, in his usual state of spiritual peace could have embraced as a sweet pledge of love, is as goads and thorns in his side, depriving him of all rest and quietness. God makes it as thorns and briers, wherewith he will teach stubborn souls their duty, as God did the men of Succoth. 5. There may be added hereunto, prevailing- fears, for a season, of being utterly rejected by God, of being found a reprobate at the last day. Jonah seems to conclude so, chap. ii. 4. *' Then I said, I am cast out of thy sight :" I am lost for ever, God will own me no more. And Heman, Psalm Ixxxviii. 4, 5. '* 1 am counted with them th;>t go down into the pit : free among the dead like the slain that lie in the grave, 28 GRACIOUS'SOULS whom thou rememberest no more, and they are cut off' from thy hand." This may reach the soul, until the sorrows of hell compass it, and lay hold upon it ; until it be deprived of con^fort, peace, and rest ; until it be a terror to itself, and be ready to choose strangling rather than lile. This may befall a gracious soul on account of sin. But yet, because this fights directly against the life of faith, God doth not, unless it be in extra- ordinary cases, suffer any of his to lie long iii this horrible pit, where there is no water, no re- freshment. But this often falls out, that even the saints themselves are left for a season to a fearful expectation of judgment, and fiery indig- nation, as to the prevailing apprehension of their minds. 9. God secretly sends his arrows into the soul, that wound and gall it, adding pain, trouble, and disquietness, to its disconsolation, Psalm xxxviii. 2. " Thine arrows stick fast in me, and tliy hand presseth me sore." Ever and anon, in liis walking, God shot a sharp piercing arrow, fixing it on his soul, that galled, wounded, and perplexed him, filling him with pain and grievous vexation. These arrows are God's rebukes, Psa. xxxix. 11. " \Vhen thou with rebukes dost cor- rect man for iniquity." God speaks in his word, and by his Spirit in the conscience, things sharp and bitter to the soul, fastening them so as it cannot shake them out. These Job so mounfully complains of, chap. vi. 4. The Lord speaks words with such efficacy, that they pierce the heart quite through ; and what the issue then is, David declares, Psalm xxxviii. S. *' There is no soundness," siith he, " in iny (iesh, because of THE SUPPLII-.S OF GRACE. '29 tiiiue anger ; nor is there any rest in my bones, because of my sin." The whole person is brought under the power of them, and all health and rest is taken away. And, 7. Unspiritedness and disability unto duty, in doing or suffering, attend such a condition. Psa. xl. 12. " Mine iniquities have taken hold upon me, so that I am not able to look up." His spiritual strength was worn away by sin, so that he was not able to address himself unto any com- munion with God. The soul now cannot pray with life and power ; cannot hear with joy and profit ; cannot do good and communicate with cheerfulness and freedom ; cannot meditate with delight and heavenly-mindedness ; cannot act for God with zeal and liberty ; cannot think of suffering with boldness and resolution ; but is sick, weak, feeble, and bowed down. Now, I say, a gracious soul, after much commu- nion with God, may, on account of sin, by a sense of the guilt of it, be brought into a state and condition, wherein some more or all of these, with other the like perplexities, may be its por- tion. And these make up the depths whereof the psalmist here complains. What are the sins, or of what sorts, that ordinarily cast the souls of believers into these depths, shall be afterwards declared. I shall now shew, both whence it is that believers may fall into such a condition, as also whence it is that oftentmies (hey actually do so. ct 30 THE SUPPLIES OF GRACE. Whence it is thai believers may he brought into depths on account of sin. — Nature of the supplies of grace given in the covenant.— How far they extend. — Principles of the power of sin. The nature of the covenant wherein all believ- ers now walk v/ith God, and wherein their whole provision for obedience is enwrapped, leaves it possible for them to fall into these depths that have been mentioned. Under the first covenant, there was no mercy or forgiveness provided for any sin. It was necessary, then, that it should exhibit a sufficiency of grace to preserve them from every sin, or it could have been of no use at all. This the righteousness of God required^ and so it was. To have made a covenant wherein there was no provision at all of pardon, and not a sufficiency of grace to keep the covenanters from need of pardon, was not answerable to the goodness and righteousness of God. But He made man upright, who of his own accord sought out many inventions. It is not so in the covenant of grace : there is !n it pardon provided in the blood of Christ. It is not, therefore, of indispensable necessity, that there should be administered grace in it, effec- tually preserving from every sin : yet it is on all accounts to be preferred before the other : for, besides the relief by pardon, which the other knew nothing of, there in in it also much pro- vision against sin, which was not in the other. ] . There is provision made in it, against all and every sin that would disannul the covenant, and make a final separation between God and a soul THE SUPPLIES OF GRACE. 31 that hath been once taken into the bond thereof. This provision is absohite ; God hath taken upon himself the making of this good; and the estab- lishing this law of the covenant, that it shall not by any sin be disannulled, Jer. xxxii. 40. " I will," saith God, " make an everlasting covenant with them, that I will not turn av/ay from them to do them good, but 1 will put my fear in their hearts, that they shall not depart from me." The security hereof depends not on any thing in ourselves. All that is in us is to be used as a means for the accomplishment of this promise ; but the event or issue depends absolutely on the faithfulness of God. And the whole certainty and stability of the covenant depends on the effi- cacy of the grace administered in it, to preserve men from all such sins as would disannul it. 2. There is in this covenant provision made for constant peace and consolation, notwithstanding, and against the guilt of such sins, as, through their infirmities and temptations, believers are daily exposed to. Though they fall into sins every day, yet they do not fall into depths every day. Ill the tenor of this covenant, there is a consistency between a sense of sin unto humilia- tion and peace, with strong consolation. After the apostle had described the whole conflict that believers have with sin, and the frequent wounds which they receive thereby, which makes them cry out for deliverance, Rom. vA. 24. he yet concludes, chap. viii. 1. that there is no condem- nation uiuo them : which is a sufficient and stable foundation of peace. So, 1 John ii. 1. *' These things write I unto you, that ye sin not ; and if any man sin, we have an Advocate with 32 THE SUPPLIES OF GRACE. the Father, Jesus Christ the righteous." Our great business and care ought to be, that we sin not; but yet, when we have done our utmost, *' if we say we have no sin, we deceive ourselves," chap. i. 8. What then shall poor, sinful, guilty creatures do? Why, let them go to the Father, by their Advocate, and they shall not fail of par- don and peace. And saith Paul, Heb. vi. 17, 18. *' God is abundantly willing, that we might have strong consolation, who fly for rufuge to lay hold on the hope set before us." Wliat was his con- dition who fled of old to the city of refuge for safety, from whence this expression is taken ? He was guilty of blood, though shed unawares ; and so that he was to die for it, if he escaped not to the city of refuge. Though we may have the guilt of sins upon us, that the law pronounces death unto, yet flying to Christ for refuge, God hath provided not only safety, but strong consolation, for us also. Forgiveness in the blood of Christ, doth not only teike guilt from the soul, but trouble also from the conscience ; and in this respect, the apostle at large sets forth the excellency of his sacritice, Heb. x. The sacrifices of the law, he tells us, could not make perfect the wor- shippers, ver. 1. ; which he proves, ver. 2. be- cause they did never take away, thoroughly and really, conscience of sin, that is, depths or dis- tresses of conscience about sin. But now, saith he, Jesus Christ, in the covenant of grace, hath ** for ever perfected them that were sanctified," ver. 14. : providing for them such stable peace and consolation, as that they should not need the renewing of sacrifices every day, ver. 1 8. This is the great mysterv of the gospel, in the blood of THE SUPPLIES OF GRACE. 33 Christ, that those v/ho sin every day, should have peace with God all their days, provided their sins iail within the compass of those infirmities, against which this consolation is provided. 3. There is provision made of grace, to prevent and preserve the soul from great and enormous sins, such as in their own nature are apt to v.^ound conscience, and cast the person into such depths and entanglements as wherein he shall have neither rest nor peace. Of what sort these sins are, shall be afterwards declared. There is in this covenant, grace for grace, John i. 16. ; and abundance of grace, administered from the all- fulness of Christ : grace reigneth in it, Rom. vi. 6. destroying and crucifying the body of sin. But this provision in the covenant of grace, against peace-ruining, soul-perplexing sins, is not, as to the administration of it, absolute. There are covenant commands and exhortations, on the attendance whereunto the administration of much covenant-grace doth depend. To watch, pray, improve faith, to stand on our guard continually, to mortify sin, to fight against temptations with stedfastness, diligence, constancy, are every wdiere prescribed unto us ; and that in order to the insurance of the grace mentioned. These things are, on our part, the condition of the administra- tion of that abundant grace, which is to preserve us from soul-entangling sins : so Peter informs us, 2d epistle, i. 3. The divine power of God " hath given unto us all things that pertain unto life and godliness." We have from it an habitual supply, and provision for obedience at all times : also, saith he, ver. 4. " He hath given unto us great and precious promises, that by them we 34 TlIF SUPPLIES OF GRACE. might be portnkers of the divine nature. Wha. then is in this blessed estate and condition requi- red of us, but that we may make a due improve- ment of the provision made for us, and enjoy the comforting influence of those promises that he holds out to us; ver. 5, 6, 7. "Giving all dili- gence, add to your faith, virtue ; and to virtue, knowledge ; and to knowledge, temperance ; and to temperance, patience ; and to patience, godli- ness ; and to godliness, brotherly-kindness ; and to brotherly-kindness, charity ;" that is, carefully and diligently attend to the exercise of all the graces of the Spirit, and to a conversation in all things becoming the gospel. What then shall be the issue, if these things are attended unto ? •ver. 8. '* If these things be in you, and abound, ye shall be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ." It is not enough that these things be in you, that you have the seed ajid root of them from and by the Holy Ghost ; but you are to take care that ihey flour- ish and abound ; without which, though the root of the matter may be in you, and so you be n^t wholly devoid of spiritual life, yet you will be poor, barren, sapless, withering creatures, all your days. But now, suppose that these tilings do abound, and w^e be made fruitful thereby, ■why then, saith he, ver, 10. " If you do these things, ye shall never fall." What, never fall into sin ? nay, that is not the promise ; and he that says, when he hath done all, " that he hath no sin," he is a liar. Or is it, never fall totally from God ? no, the preservation of the elect, of whom he speaks, tVoni total apostacy, is not sus- pended on such coiidilions, especi:\lly not on any THK SLPlT.rF.S OV liRACF.. 35 decree oftliein, such as their abounding imports. But it i^, (hat they shall not fall into their old sins, from which they were purged, ver. 9. such conscience-wasting and defihng sins as they lived in, in the time and state of their unregeneracy. Thus, though there be in the covenant of grace through Jesus Christ, provision made of abundant supplies for the soul's preservation from entan- gling sins ; yet their administration hath respect unto our diligent attendance unto the means of receiving them, appointed for us to w^alk in. And here lies the latitude of the new covenant; here lies the exercise of renewed free-will. This is the field of free, voluntary obedience, under ihe administration of gospel-grace. There are extremes which, in respect of the event, it is not concerned in. To be wholly perfect, to be free from every sin, all failings, all infirmities, that is not pro- vided for, nor promised, in this covenant. It is a covenant of mercy and pardon, which supposes a continuance of sin. To fall utterly and finally from God, that is absolutely provided against. Between these two extremes of absolute perfection and total apostacy, lies the large field of believers* obedience and walking with God. Many a sweet heavenly passage there is, and many a dangerous depth, in this field. Some walk near to the one side, some to the other ; yea, the same person may sometimes press hard after perfection, some- times be cast to the very border of destruction. Now, between these two lie many a soul-plunging sin, against which, no absolute provision is made, and which, for v/ant of giving all diligence to put ihe means of preservation in practice, believers are oftentimes overtaken with. 36 THE SUPPLIES OF GRACE. 4. There is not, in. the covenant of grace, pro- vision made of ordinary and abiding consolation, for any under the guilt of great sins, or sins greatly aggravated, which they fedl into by a neg- lect of using and abiding in the fore-mentioned conditions of abounding actual grace. Sins there are, which, either because in their own nature they wound and vva,ste conscience, or in their effects break forth into scandal, causing the name of God and the gospel to be evil spoken of, or in some of then' cu'cumsiances are full of unkind- ness against God, do deprive the soul of its wonted consolation. How, by what means, on what account, such sins came to terrify con- science, to break the bones, to darken the soul, and to cast it into inextricable depths, notwith- standing the relief that is provided of pardon in the blood of Christ, I shall not now declare. That they will do so, and that consolation is not of equal extent with safety, we know. Hence God assumes it to himself, as an act of mere sovereign grace, to speak peace and refreshment unto the souls of his saints, in their depths of sin- entanglements, Isa. Ivii. 18, 19. And indeed, if the Lord had not thus provided that great pro- vocation should stand in need of special reliefs, it might justly be feared, that the negligence ol believers might possibly produce much bitter fruit. Only this must be observed by the way, that what is spoken relates to the sense of sinners in their own souls, and not to the nature of the thing itself. There is in the gospel, consolation provi- ded against the greatest as well as the least sins. The difference arises from God's sovereign com- munication of it, accord incf to the tenor of the THE SUPPLIES OF GRACE. 37 covenant's administration, which we have laid down. Hence, because under Moses' law there was an exception of some sins, for which there was no sacrifice appointed, so that those who were guilty of them could no way be justified from them ; that is, carnally, to their interest in the nidaical church and polity; Paul tells the Jews, Acts xiii. 38, 39. "That through Jesus Christ was preached unto them the forgiveness of sins, and that by him all that believe are justified from all things, from which they could not be justified by the law of Moses." There is now no excep- tion of any particular sins, as to pardon and peace ; but what we have spoken relates to the manner and way wherein God is pleased to ad- minister consolation to the souls of sinning believers. And this is the evidence which I shall offer to prove, that the souls of believers, after much gracious communion with God, may yet fall into inextricable depths, on the account of sin ; whence it is, that they actually oftentimes do so, shall be farther declared. The principles of this assertion are known ; I shall therefore only touch upon them. First. The nature of indwelling sin, as it remains in the best of the saints in this life, being a little considered, will evidence unto us from whence it is that they are sometimes surprised and plunged into the depths mentioned. For, 1. Though the strength of every sin be weak- ened by grace, yet the root of no sin is in this life wholly taken away. Lust is like the stubborn Canaanites, who, after the general conquest of the land, would dwell in it still, Judg. i. 27. Indeed, D 38 THE SUPPLIES OF GRACE. when Israel gi'ew strong, they brought them un- der tribute, but they could not utterly expel them. The kingdom and rule belongs to grace ; and when it grows strong, it brings sin much under ; but it will not wholly be driven out. The body of death is not to be utterly done away, but in and by the death of the body. In the flesh of the best saints there dwelleth " no good thing," Rom. vii. 18. but the contrary is there, that is the root of all evil. The flesh lusteth against the Spirit, as the Spirit lusteth against the flesh, Gal. V. 17. As, then, there is a universality in the actings of the Spirit in its opposing all evil, so there is a universality in the actings of the flesh, for the furtherance of it. 2. Some lusts or branches of original corruption do obtain in some persons such advantages, either from nature, custom, employment, society, or the like circumstances, that they become like the Canaanites that had iron chariots ; it is a very difficult thing to subdue them. Well it is if war be maintained constantly against them, for they will almost always be in actual rebellion. 3. Indwelling sin, though weakened, retains all its properties : the properties of a thing fol- low its nature. Where the nature of any thing is, there are all its natural properties. What are these properties of indwelling sin, I should here declare, but that I have handled the whole power and efficacy, the nature and properties of it, in a treatise to that only purpose. In brief, they arc such, as it is no wonder that some believers are by them cast into depths ; but it is indeed, that any do escape them. But thereof the reader may see at large in my discourse on this particular subject. THE SUPPLIES OF GRACE. 39 Secondly, Add hereunto, the power and pre va- lency of temptation ; which because also I have already, in a special discourse to that purpose, insisted on, I shall not here farther lay open. Thirdly. The sovereign pleasure of God in dealing with sinning saints, must also be con- sidered. Divine love and wisdom work not towards all in the same manner. God is pleased to continue peace unto some, notwithstanding great provocations. Love shall humble them, and rebukes of kindness shall recover them from their wanderings. Others he is pleased to bring into the depths we have been speaking of. But yet I may say generally, signal provocations meet with one of these two events from God. 1. Those in whom they are, are left to some signal barren- ness and fruitlessness in their generation ; they shall v/ither, grow barren, worldly, and sapless, and be much cast out of the hearts of the people of God. Or, 2. They shall be exercised in these depths, from whence their way of deliverance is laid down in this psalm. This, I say, God deals with his saints in great variety. Some shall have all their bones broken, when others shall have only the gentle strokes of the rod. We are in the hands of mercy, and God may deal with us as seems good unto him ; but for our parts, great sins ought to be attended with expectations of great depths and perplexities. And this is the state of the soul, proposed in this psalm, and by us, unto consideration. These are the depths wherein it is entangled ; these are the ways and means whereby it is brought into these depths. Its deportment in and under this state and condition, lies next in our way. But 40 SINS THAT PRODUCE before I proceed thereunto, I shall annex some few things unto what hath been delivered, tending to the farther opening of the whole case before lis ; and they are, 1 . What are, or of what sort those sins are, which usually cast the souls of believers into these depths ; and then, 2. Insist on some aggravations of them. What sins usually bring believers into great spiritual distresses. — Aggravations of these sins. I. Sins in their own nature wasting conscience? are of this sort. Sins that rise in opposition unto all of God that is in us ; that is, the light of grace and nature also ; such are the sins that cast David into his depths. Such are the sins enumerated, 1 Cor. vi. 9, 10, " Be not deceived," saith the apostle, " neither fornicators, nor idola- ters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extor- tioners, shall inherit the kingdom of God." Cer- tain it is, that believers may fall into some of the sins here mentioned. Some have done so, as is left on record : the apostle says, not those who have committed any of these sins, but such sin- ners, shall not inherit the kingdom of God ; that is, who live in these, or any of these sins, or any like unto them. There is no provision of mercy made for such sinners. These, and the like, are sins, which, in their own nature, without the con- sideration of aggravating circumstances, (which yet indeed really, in believers, they can never be without,) are able to plunge a soul into dej^ths : these sins cut the locks of men's spiritual strength ; SPIRITUAL DISTRESS. 41 and it is vain for them to say, We will go, and do as at other times. Bones are not broken without pain, nor great sins brought on the conscience without trouble. But I need not insist on these. Some say that they deprive even true believers of all their interest in the love of God — but unduly ; all grant that they bereave them of all comforting evidence and well-grounded assurance of it. So they did David and Peter, and herein lies no small part of the depths we are searching into. II. There are sins, which, though they do not rise up in the conscience v/ith such a bloody guilt as those mentioned, yet, by reason of some cir- cumstances and aggravations, God takes them so unkindly as to make them a root of disquietness and trouble to the soul all its days. He says of some sins of ungodly men, '' As I live, this ini- quity shall not be purged from you until ye die." If you are come to this height, you shall not escape, I will not spare you. And there are pro- vocations in his own people, which may be such in their circumstances, as that he will not let them pass, before he hath cast them into depths, and made them cry out for deliverance. Let us con- sider some of them. 1. Miscarriages, under signal enjoyments of love and kindness from God, are of this sort. When God hath given unto any one expressive manifestations of his love, convinced him of it, made him say, in the inmost parts of his heart, this is undeserved love and kindness ; then, for him to be negligent in his walking with God, it carrieth an unkindness with it that shall not be forgotten. It is a remark upon the miscarriages of Solomon, that he fell into them after God had appeared D 2 42 SINS THAT PRODUCE into him twice ; and all sins under, or after especial mercies, will meet, at one time or other, with especial rebukes. Nothing doth more dis- tress the conscience of a sinner, than the remem- brance in darkness, of abused light — in desertions, of neglected love. This, God will make them sensible of. " Though I have redeemed them," saith God, " yet they have spoken lies against me," Hosea vii. 13. So chapter xiii. 4 — 7. When God hath, in his providence, dealt gra- ciously with a person — it may be, delivered him from straits and troubles, set him in a large place, prevented* him with many fruits and effects of his goodness, blessed him in his person, relations, and employments, dealt well with his soul, in giving him a gracious sense of his love in Christ; for such a one to fall under sinful miscarriages, it goes to the heart of God, and shall not be passed over. Under-valuations of love are great provo- cations. " Hath Nabal thus requited my kind- ness?" saith David. '' I cannot bear it." And the clearer convictions of any in this kind were, the more severe will their reflections be upon themselves. 2. Sins under or after great afflictions, are of this importance also. God doth not afflict wil- lingly, or chasten us merely for his pleasure ; he doth it to make us partakers of his holiness. To take so little notice of his hand therein, as under it, or after it, not to watch against the workings and surprisals of sin, it hath unkindness in it; *' I smote him," saith God, " and he went on fro- wardly in the ways of his own heart." These provocations of his sons and daughters he can- * Gone before. SPIIllTUAL DISTRESS. 43 not bear with. Hath God brought thee into the furnace, so that thou hast melted undei his hand, and in pity and compassion hath given thee enlargement, if thou hast soon forgotten his deal- ings with thee, is it any wonder, if he remind thee by troubles in thy soul ? 3. Breaking off from under strong convictions, and drawings of love, before conversion, are often times remembered upon the conscience afterwards. When the Lord, by his Spirit, shall mightily con- vince the heart of sin, and make withal some dis- coveries of his love, and the excellencies of Christ unto it, so that it begins to yield, and be overpow- ered, being almost persuaded to be a christian ; if then, through the strength of lust or unbelief, it goes back to the world or self-righteousness, its folly hath unkindness with it, which sometimes shall not be passed by. God can, and often doth put forth the greatness of his power for the recovery of such a soul ; but yet he will deal with him about this contempt of his love, and the excellency of his Son, in the drawings of them, revealed unto him. 4. Sudden forgetfulness of endearing manifes- tations of special love. This, God cautions his people against, as knowing their proneness there- unto, Ps. Ixxxv. 8. " God the Lord will speak peace to his people and his saints ; but let them^ not turn again to folly." Let them take heed of their aptness to forget endearing manifestations of special love. When God at any time draws nigh to a soul by his Spirit in his word, with gracious words of peace and love, giving a sense of his kindness upon the heart, by the Holy Ghost, so that it is filled with joy unspeakable and glorious 44 SINS THAT PRODUCE thereon ; for this soul, upon a temptation, a diversion, or by mere carelessness and neglect, which oftentimes falls out, to suffer this sense of love to be, as it were, obliterated, and so to lose that influencing efficacy unto obedience, which it is accompanied withal ; this also is full of un- kindness. An account hereof we have, Cant. v. 1 — 6. In the first verse, the Lord Jesus draws nigh, with full provision of gospel mercies for his beloved : "I am come unto thee," saith he, " O my sister ;" I have brought myrrh, and spice, honey, and wine, with me. Whatever is spiritu- ally sweet and delightful — mercy, grace, peace, consolation, joy, assurance — they are all here in readiness for thee, ver. 2. The spouse, in her drowsy indisposition, takes little notice of this gracious visit ; she is diverted by other matters, and knows not how to attend fully and wholly to the blessed communion offered unto her; but excuseth herself as otherwise engaged. But what is the issue ? Christ withdraws, leaves her in the dark, in the midst of many disconsolations, and long it is before she obtains any recovery. 5. Great opportunities for service neglected, and great gifts not improved, are oftentimes the occasion of plunging the soul into great depths. Gifts are given to trade with for God ; opportu- nities are the market-days for that trade. To niipkin up the one, and let slip the other, will end in trouble and disconsolation. Disquietments and perplexities of heart are worms that will cer- tainly breed in the rust of unexercised gifts. God Joseth a revenue of glory and honour by such slothful souls ; and he will make them sensible of it. I know some at this day, whom omissions SPIRITUAL DISTRESS. 45 of opportunities for service are ready to sink into the grave. 6. Sins, after especial warning, are usually thus issued. In all that variety of special warn- ings, which God is pleased to use towards sinning saints, I shall single out one only. When a soul is wrestling with some lust or temptation, God, by his providence, causeth some special word, in the preaching of the gospel, or the administra- tion of some ordinance thereof, peculiarly suited to the state and condition of the soul, by the way of rebuke or persuasion, to come nigh and enter the inmost parts of the heart. The soul cannot but take notice that God is nigh to him, that he is dealing with him, and calling on him to look to him for assistance. And he seldom gives such warnings to his saints, but that he is nigh them in an eminent manner, to give them relief and help, if, in answer to his call, they apply themselves unto him : but if his care and kindness herein be neglected, his following re- proofs are usually more severe. 7. Sins that bring scandal, seldom suffer the soul to escape depths. Even in great sins, God, in chastening, takes more notice oftentimes of the scandal, than the sin ; as, 2 Sam. xii. 14. Many professors take little notice of their world- liness, their pride, their passion, their lavish tongues; but the world doth, and the gospel is disadvantaged by it ; and no wonder if they find, from the hand of the Lord, the bitter fruits of them in the issue. And many other such aggravations of sins there are, which heighten provocations, in their own nature not of so dreadful an aspect as 46 SINS THAT PRODUCE some others, into a guilt, plunging a soul into depths. Those which have been named, may suffice, in the way of instance ; which is all that we have aimed at, and therefore forbear enlarge- ments on the several heads of them. The consideration of some aggravations of the guilt of these sins, which bring the soul usually into the condition before laid down, shall close these remarks. First, The soul is furnished with a principle of grace, which is continually operative, and working for its preservation from such sins. The new creature is living and active, from its own growth, increase, and security, according to the tenor of the covenant of grace, Gal. v. 17. " It lusteth against the flesh." It is naturally active for its own preservation and increase ; as new- born children have a natural inclination to the food that will keep them alive, and cause them to grow, 1 Pet. ii. 2. The soul then cannot fall into the entangling sins, but it must be with a high neglect of that very principle, which is bestowed upon it for quite contrary ends and pur- poses. The labourings, lustings, desires, crying of it, are neglected. Now it is from God, and of God, and is the renovation of his image in us ; that which God owneth and careth for ; the wounding of its vitals, the stifling its operations, the neglect of its endeavours for the soul's pre- servation, do always attend sins of the importance spoken unto. Secondly, Whereas this new creature, this prin- ciple of life and obedience, is not able of itself to preserve the soid from such sins as will bring it into depths ; there is full provision for conti- SPIRITUAL DISTRESS. 47 iiual supplies made for it, and all its wants, in Jesus Christ. There are treasures of relief' in Christ, whereunto the soul may at any time re- pair, and find succour against the incursions of sin. He says to the soul, as David unto Abia- 'Jiar, when he fled from Doeg, " Abide with me. fear not : he that seeketh my life, seeketh thy life ; but with me thou shalt be in safety." Sin is my enemy no less than thine ; it seeketh the life of thy soul, and it seeketh my life ; abide with me, for with me thou shalt be in safety. This the apostle exhorts us unto, " Let us come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need," Heb.' IV. 16. If ever it be a time of need with a soul, it is so when it is under the assaults of pro- voking sins ; at such a time, there is suitable and seasonable help in Christ, for succour and relief. The new creature begs, with sighs and groans, that the soul would apply itself unto him. To neglect him, with all his provision of grace, whilst he stands calling unto us, " Open unto me, for my head is filled with dew, and my locks with the drops of the night" — to despise the sighing of the poor prisoner, the new creature, by sin ap- pointed to die — cannot but be a high provocation. May not God complain, and say : See these poor creatures ; they were once entrusted with a stock of grace in themselves : this they cast away, and themselves into the utmost misery thereby ? That they might not utterly perish a second time, their portion and stock is now laid up in another, a safe treasurer ; in him are their lives and com- forts secured. But see their wretched negligence ; they venture all, rather than they will attend to 4S THE believer's duty in distress. him for succour. And what think v,e is the heart of Christ, when he sees his children giving way to conscience-wasting sins, without that appHcation unto him, which the hfe and peace of their own souls call upon them for. These are not sins of daily infirmity, which cannot be avoided ; but their guilt is always attended with a neglect, more or less, of the relief provided in Christ against them. The means of preservation from them is blessed, ready, nigh at hand; the concern of Christ in our preservation, great — of our souls, unspeakable ; to neglect and despise means, Christ, soul's peace, and life, must needs render guilt very guilty. Thirdly, Much to the same purpose may he spoken about that signal provision which is made against such sins as these, in the covenant of grace, as hath been a,lready declared ; but I shall not farther carry on this discourse. And this may suffice as to the state and con- dition of the soul, in this psalm represented. We have seen what the depths are wherein it is en- tangled, and by what ways and means any one may come to be cast into them. The next thing that ofters itself unto our consideration, is the deportment of a gracious soul in that state and condition ; or what course it steers towards a delivery. The duty and actings of a believer under dis- tresses from a sense of si7i. His application unto God — to God alone. Earnestness and intenseness of mind therein. The words of these two verses declare also the deportment of the soul in the condition that we THE believer's DUTY IN DISTRESS. 49 have described ; that is, what it doth, and what course it steers for rehef. " I have cried unto thee, O Lord ; Lord, hear my voice, let thine ears be attentive to the voice of my suppHcations." There is in the words a general apphcation made in the tendency unto rehef ; wherein is first to be considered, to whom the apphcation is made ; and that is, Jehovah. I have cried unto thee, Jehovah. God gave out that name to his people, to confirm their faith in the stabihty of his promises, Exod. iii. He who is Being himself, will assuredly give being and subsistence to his promises. Being to deal with God about the promises of grace, he makes his application to him under this name. I call upon thee, Jehovah. In the application itself may be observed, that he prays that God would cause his ears to be attentive — after the manner of men, who seriously attend to what is spoken to them, when they turn aside from that which they regard not. Also, the earnestness of the soul in the work it hath in hand ; which is evident, both from the reduplication of his request, " Lord, hear my voice, let thine ears be attentive to my voice;" and the emphatical nature of the words he makes use of: " Let thine ears," saith he, " be, (in the Hebrew, diligently) attentive." The word signifies the most diligent heedfulness and close attention ; let thine ears be very attentive ; and unto what ? in the Hebrew, " to the voice of my supplica- tion ;" generally say interpreters, of my depreca- tions, or earnest prayers for the averting of evil or punishment. But the word is, to be gracious or merciful ; so that it signifies properly, suppli- cations for grace. " Be attentive, (saith he) O S 5(> THE believer's duty in distress. Lord, unto my supplications for grace and mercy * which, according to my extreme necessity, I now address myself to make unto thee. And in these words doth the psahiiist set forth, in general, the frame and working of a gracious soul, cast into depths and darkness by sin. The foundation of what 1 shall thence pursue, lies in these two propositions : I. The only attempt of a sin -entangled soul for relief, lies in an application to God alone. " To thee, Jehovah, have I cried ; Lord, hear. IL Depths of sin-entanglements will put a gra- cious soul on intense and earnest supplications unto God. "Lord, hear; Lord, attend. Dying men do not usually cry out slothfuUy for relief. What may be thought necessary, in general, for the direction of a soul, in the state and condi- tion described, shall briefly be spoken unto, from these two propositions, 1. Trouble, danger, disquietment, arguing not only things evil, but a sense in the mind and soul of them, will, of themselves, put those in whom they are, upon seeking relief. Every thing would naturally be at rest ; a drowning man needs no exhortation to endeavour his own deliverance and safety : and spiritual troubles will, in like man- ner, put men on attempts for relief. To seek for no remedy, is to be senselessly obdurate, or wretchedly desperate, as Cain and Judas. We may suppose, then, that the principal buisness of every soul in depths, is to endeavour deliverance. They cannot rest in that condition, wherein they have no rest. In this endeavour, what course a gracious soul steers, is laid down in the first pro- position, negatively and positively. He applies THE BELIEVERS DUTY IN DISTRESS. 51 himself not to any thing but God, he apphes him- self unto God. An eminent instance we have of it in both parts, or both to the one side and the other, Hos. xiv. 3. " Asshur," say those poor distressed returning sinners ; *' shall not save us, we will not ride upon horses, neither will we say any more to the work of our hands. Ye are our gods ; for in thee the fatherless findeth mercy." Their application unto God is attended with a renunciation of every other way of relief. Several things there are, that sinners are apt to apply themselves unto, for relief in their per- plexities, which prove unto them as waters that fail. How many things have the Romanists invented, to deceive souls withal ! Saints and angels, the blessed virgin, the wood of the cross, confessions, penances, masses, pilgrimages, and dirges, purgatories, papal pardons, works of com- pensation, and the like, are made entrances for innumerable souls into everlasting ruin. Did they know the terror of the Lord, the nature of sin, and of the mediation of Christ, they would be ashamed and confounded in themselves for these abominations ; they would not say unto these idols. Ye are our gods, come and save us. How short do their contrivances come of his, that would fain be offering rivers of oil, " yea, the fruit of his body for the sin of his soul, his first-born, for his transgression," Mic. vi. 7. who yet gains nothing but an aggravation of his sin and misery thereby : yea, the heathens went be- yond them in devotion and expense. It is no V.ew inquiry, what course sin-perplexed souls should take for relief. From the foundation of the world, the minds of far the greatest part of 52 THE believer's rUTY IN DISTRESS. mankind have been exercised in it. As was there light or darkness, such was the course they took : among those who were ignorant of God, this inquiry brought forth all that diabolical supersti- tion which spread itself over the face of the whole world. Gentilism being destroyed by the power and efficacy of the gospel, the same inquiry work- ing in the minds of darkened men, in conjunction with other lusts, brought forth the papacy. When men had lost a spiritual acquaintance with the covenant of grace, and mystery of the gospel, the design of eternal love, and efficacy of the blood of Christ, they betook themselves, in part or in whole, for relief, under their entanglements, unto the broken cisterns mentioned. They are of two sorts ; self, and other things : for those other things which belong unto their false worship, being abominated by all the saints of God, I shall not need to make any further mention of them. That which relates unto itself is not con- fined to popery, but confines itself to the limits of human nature, and is predominant over all that are under the law ; that is, to seek for relief in sin-distresses by self-endeavours, self-righteous- ness ; hence, many poor souls, in straits, apply themselves to themselves. They expect their cure from the same hand that wounded them. This was the life of Judaism, as the apostle informs us, Rom. x. 3. ; and all men under the law are still animated by the same principle. " They return, but not unto the Lord." Find- ing themselves in depths, in distresses about sin, what course do tliey take? This they will do, that they will do no more ; this shall be their ordinary course, and that they will do in an extra- THE believer's DUTY IN DISTRESS 53 ordinary manner ; as they have offended, whence their trouble ariseth, so they will amend, and look that their peace should spring from thence, as if God and they stood on equal terms. In this way some spend all their days, sinning and amending, amending and sinning, without once coming to repentance and peace. This the souls of believers watch against. They look on them- selves as fatherless, " in thee the fatherless find- eth mercy ;" that is, helpless, without the least ground of hope in themselves, or expectations from themselves. They know their repentance, their amendment, their supplications, their humi- liations, their fastings, their mortifications, will not relieve them. Repent they will, and amend they will, and pray, and fast, and humble their souls, for they know these things to be their duty ; but they know that their goodness extends not to Him with whom they have to do ; nor is He profited by their righteousness. They will be in the performance of all duties, but they expect not deliverance by any duty. It is God, they say, with whom we have to do ; our business is to hearken what he will say unto us. There are also other ways whereby sinful souls destroy themselves by false reliefs. Diversions from their perplexing thoughtfulness pleases them. They will fix on something or other that cannot cure their disease, but shall only make them for- get that they are sick ; as Cain, under the terror of his guilt, departed from the presence of the Lord, and sought inward rest in outward labour and employment, he " went and built a city," Gen. iv. 17. Such courses Saul fixed on ; first music, then a witch. Nolhiiig more ordinary, 54 THE BELIEVER*S DUTY IN DISTRESS. than for men thus to deal with their convictions. They see their sickness, feel their wound, and go to the Assyrian, Hos. v. 13.; and this insensibly leads men into atheism. Frequent apphcations of creature-diversions from convictions of sin, are notable means of bringing on final impeni- tency. Some drunkards had, it may be, never been so, had they not been first convinced of other sins : they strive to stifle the guilt of one sin with another. They fly from themselves unto themselves, from their consciences unto their lusts, and seek for relief from sin by sinning. This is so far from believers, that they will not allow lawful things to be a diversion of their distress : use lawful things, they may and will — but not to divert their thoughts from their distresses ; these they know must be issued between God and them ; wear off" they will not, but must be taken away. These rocks, and the like, whereof there are innumerable, I say, a gracious soul takes care to avoid. He knows it is with God alone, who is the Lord of his conscience, where his depths lie ; God alone, against whom he hath sinned ; God alone, who can pardon his sin. From dealing with him, he will be neither enticed nor diverted : " To thee, O Lord," saith he, " do I come ;' thy word concerning me must stand; upon thee will I wait ; if thou hast no delight in me, I must perish. Other remedies, I know, are vain : I intend not to spend my strength for that which is not bread. " Unto thee do I cry." Here a sin-entangled soul is to fix itself : trouble excites it to look for relief ; many things without it present themselves as a diversion ; many things within it offer them- selves for a remedy. Forget thy sorrow, say the THE believer's DUTY IN DISTRESS. 55 former ; ease thyself of it by us, say the latter : the soul refuseth both, as physicians of no value; and to God alone makes its application. He hath wounded, and he alone can heal. And until any one that is sensible of the guilt of sin, will come off from all reserves, to deal immediately with God, it is in vain for him to expect relief II. Herein it is intense, earnest, and urgent, which was the second thing observed. It is no time now to be slothful : the soul's all, its great- est concerns, are at stake. Dull, cold, formal customary applications to God, will not serve the turn : ordinary actings of faith, love, and fervency, usual seasons, opportunities, duties, answer not this condition. To do no more than ordinary now, is to do nothing at all. He that puts forth no more strength and activity for his deliverance, when he is in depths, ready to perish, than he doth or hath need to do when he is at liberty, in plain and smooth paths, is scarcely like to escape. Some, in sucii conditions, are careless and negli- gent : they think, in ordinary course, to wear off their distempers ; and that, although at present they are sensible of their danger, they shall yet have peace at last ; in which frame there is much contempt of God. Some despond and languish away under their pressures. Spiritual sloth influ- ences both these sorts of persons. Let us see the frame under consideration exemplified in another. We have an instance in the spouse. Cant. iii. 1-^3. She had lost the presence of Christ, and so was in the very state and condition before describ- ed, ver. 1. It was night with her, a time of dark- ness and disconsolation ; and she seeks for her Beloved * '* By night, on mv bed, I sought him 56 THE believer's duty in distress whom my soul loveth." Christ was absent from ner, and she was left unto depths and darkness upon that account. Wherefore she seeks for him ; but, as the most are apt to do in the like state and condition, she mends not her pace, goes not out of or beyond her course of ordinary duties, nor the frame she was usually in at other times. But what is the issue ? saith she, " I found him not." This is not the way to recover a sense of lost love, nor to get out of her entan- glements. And this puts her on another course ; she begins to think, that if things continue in this estate, she shall be undone ; I go on, indeed, with the performance of duties still ; but I have not the presence of my Beloved ; I meet not with Christ in them ; my darkness and trouble abide still ; if I take not some other course, I shall be lost. Well, saith she, '' I will rise now," ver. 2. I will shake off all that ease, and sloth, and for- mality, that cleave to me ; some more lively, vigorous course must be fixed on ; resolutions for new, extraordinary, vigorous, constant ap- plication unto God, is the first general step and .degree of a sin-entangled soul, acting towards a recovery : "I will rise now," ver. 2. And what doth she do when she is thus re- solved ? "I will," saith she, " go about the streets, and in the broad ways, and seek him whom my soul loveth." I will leave no ways nor means unattempted, whereby I may possibly come to a fresh enjoyment of him. If a man seek for a friend, he can look for him only in the streets and in the broad ways ; that is, either in towns or in the fields. So will I do, saith the spouse ; or in what way ordinance^ or institution THE BELIEVER S DUTY IN DISTRESS. 57 soever, in or by what duty soever, public or pri- vate, of communion with others, or soHtary re- Uredness, Christ ever was, or may be found, or peace obtained, I will seek him, and not give over until I come to an enjoyment of him. And this frame, this resolution, a soul in depths must come unto, if ever it expect deliverance. For the most part, " men's wounds stink, and are corrupt, because of their foolishness." As the psalmist complains, (Psalm xxxviii. 5.) they are wounded by sin, and through spiritual sloth they neglect their cure ; this weakens them, and disquiets them day by day ; yet they endure all, rather than they will come out of their carnal ease, to deal effectually with God in an extraordinary manner; it was otherwise with David, Psalm xxii. ], 2. " Why," saith he, " art thou so far from helping me, and from the words of my roaring ? O my God, I cry in the day-time, and in the night-season, and am not silent." What ails the man ? Can he not be quiet, night nor day ? never be silent, never hold his peace ? And if he be somewhat disquieted, can he not contain himself, but he must roar and cry out ; yea, must he roar thus, " all the day long," as he speaks, Psalm xxxii, 3. and " groan all the night," as Psalm vi. 6.? What is the cause of all this roaring, sighing, tears, roaring all the day, all night long ? Ah ! let him alone, his soul is bitter in him ; he has fallen into depths ; the Lord is withdrawn from him, trouble is hard at hand; yea, he is full of anxiety on account of sin ; there is no quiet- ness nor soundness in him ; and he must thus earnestly and restlessly apply himself for relief. Alas ! what strangers for the most part are men 58 THE BELIEVER S DUTY IN DISTRESS. now-a-days to this frame ! How little of the workings of this spirit is found amongst us ! And is not the reason of it, that we value the world more, and heaven and heavenly things less, than he did ? tliat we can live at a better rate without a sense of the love of God in Christ, than he could do ? and is it not hence that we every day see so many withering professors, that have, in a manner, lost all communion with God, beyond a little lip-labour, or talking ; the filthy savour of whose wounds are offensive to all but them- selves ; and so will they go on ready to die and perish, rather than, with this holy man, thus stir up themselves to meet the Lord. Heman was also like unto him. Psalm Ixxxviii. 11, 12. What sense he had of his depths, he declares, ver. 3. *' My soul," saith he, " is full of troubles, and my life draweth nigh unto the grave." And what course doth he steer in this heavy, sorrow- ful, and disconsolate condition ? Why, saith he, " O Lord God of my salvation, I have cried day and night unto thee, let my prayer come before thee, incline thine ear unto my cry," ver. 1. 2. Day and night he cries to the God of his salva- tion, and that with earnestness and importunity. This was his business, this was he exercised about all his days. This is that which is aimed at ; if a gracious soul be brought into the depths before mentioned and described, by reason of sin, when the Lord is pleased to lead him forth towards a recovery, he causeth him to be vigorous and restless in all the duties whereby he may make application to him for deliverance. Now, wherein this intense- ness and earnestness of the soul, m its applica- THE believer's DUTY IN DISTRESS. 59 tions unto God, doth principally consist, I shall briefly declare, when I have touched a little upon some considerations and grounds that stir it up thereunto. 1. The greatest of men's concerns may well put them on this earnestness. Men do not choose to deal with dull and slothful spirits about their greatest concerns. David tells us, that he was more concerned in the light of God's countenance than the men of the world could be in their corn and wine. Psalm iv. 6, 7. Suppose a man of the world should have his house, wherein all his stock and riches are laid up, set on fire, and so the whole be in danger, under his eye to be con- sumed : would he be calm and quiet in the con- sideration of it? Would he not bestir himself with all his might, and call in all the help he could obtain ? and that because his portion, his all, his great concern, lies at stake. And shall the soul be slothful, careless, dull, secure, when fire is put to its eternal concerns ? when the light of God's countenance, which is of more esteem unto him than the greatest increase of corn and wine can be to the men of the world, is removed from him ? It was an argument of prodigious security in Jonah, that he was fast asleep when the ship, wherein he was, was ready to be cast away for his sake. And will it be thought less in any soul, who being in a storm of wrath and displeasure from God, sent out into the deep after him, shall neglect it, and sleep, as Solomon says, on the top of a mast in the midst of the sea. How did that poor creature, whose heart was mad on his idols, (Judges xviii. 24.) cry out, when he was deprived of them ! ** You have GO THE believer's duty in distress. taken away my gods," saith he, " and what have I more ?" And shall a gracious soul, through his own folly, lose his God, the sense of his love, the consolation of his presence, and not with all his might follow hard after him ? Peace with God, joy in believing, such souls have formerly ob- tained. Can they live without them now, in their ordinary walking? Can they forbear cry- ing out with Job, " O that it were with us as in former days, when the candle of the Lord was upon our tabernacle V chap. xxix. 2 — 4 ; and with David, " O Lord, restore unto me the joy of thy salvation," Psalm li. 12. : for, O my God ! I remember former enjoyments, and " my soul is cast down within me ?" Psalm xlii. 6. They cannot live without it. But suppose they might make a sorry shift to pass on in their pil- grimage, whilst all is smooth about them ; what will they do in the time of outward trials and dis- tresses, when deep calleth unto deep, and one trouble excites and sharpens another ? Nothing then will support them, they know, but that which is wanting to them, as Hab. iii. 17, 18, Psalm xxiii. 4. ; so that the greatness of their concern provokes them to the earnestness men- tioned. 2. They have a deep sense of these their great cor.cerns. All men are equally concerned in the love of God, and pardon of sin. Every one hath a soul of the same immortal constitution, equally capable of bliss and woe : but yet we see most men are so stupidly sottish, that they take little notice of these things. Neither the guilt of sin, nor the wrath of God, nor death, nor hell, are thought on, or esteemed by them ; THE BELIEVER S DUTY IN DISTRESS. 61 they are their concerns, but they are not sensible of them. But gracious souls have a quick, living sense of spiritual things. For, (1.) They have a saving spiritual light, whereby they are able to discern the true nature of sin, and the terror of the Lord. For though they are now supposed to have lost the comforting light of the Spirit, yet they never lose the sancti- fying light of the Spirit, the light whereby they are enabled to discern spiritual things in a spi- ritual manner ; this never utterly departs from them. By this they see sin " to be exceeding sinful," Rom., vii. 13; by this they "know the terror of the Lord," 2 Cor. v. 11. ; and that it is " a fearful thing to fall into the hands of the living God," Heb. x. 31. By this, they discover the excellency of the love of God in Christ, which passeth knowledge, the present sense whereof they have lost. By this, they are ena- bled to look within the vail, and to take a view of the blessed consolations which the saints en- joy, whose communion with God was never inter- rupted : this represents to them all the sweetness pleasure, joy, peace, which in former days they had, whilst God was present with them in love ; by this are they taught to value all the fruits of the blood of Jesus Christ, of the enjoyment of many blessings, whereof they are at present cut short and deprived. All which, with other things of the like nature and importance, make them very sensible of their concernments. (2.) They remember what it cost them for- merly to deal with God about sin ; and hence they know it is no ordinary matter they have in hand. They must again to their old work ; take F 62 THE BELIEVERS DUTY IN DISTRESS. the old cup into their hands again. A recovery from depths is as a new conversion. Oft-times in it the whole work, as to the soul's apprehension, is gone over afresh. This the soul knows to have been a work of dread, terror, and trouble, and trembles in itself at its new trials. And, 3. The Holy Ghost gives unto such poor souls a fresh sense of their deep concerns, on purpose that it may be a means to stir them up unto these earnest applications unto God. The whole work is his, and he carries it on by means suited to the compassing of the end he aimeth at ; and by these means is a gracious soul brought into the frame mentioned. Now there are sundry things that concur in and unto this frame. First, There is a continual thoughtfulness about the sad condition wherein the soul is in its depths. Being deeply affected with their con- dition, they are continually ruminating upon it, and pondering it in their minds. So David declares the case to have been with him, Psalm xxxviii. 2 — 8. " Thine arrows stick fast in me, and thy hand presseth me sore ; there is no soundness in my flesh, because of thine anger ; neither is there any rest in my bones, because of my sin : for mine iniquities are gone over mine head, as a heavy burden, they are too heavy for me. My wounds stink, and are corrupt, because of my foolishness. I am troubled, I am bowed down, I go mourning all the day long. I am feeble and sore broken, I have roared for the disquietness of my heart." Restlessness, deep thoughtfulness, disquietness of heart, con- tinual heaviness of soul, sorrow and anxiety of mind, lie at the bottom of the applications we THE believer's DUTY IN DISTRESS. 63 are speaking of. From these principles their prayers flow out, as David adds, ver. 9. '' Lord, all my desire is before thee, and my groaning is not hid from thee." This way all his trouble wrought ; he prayed out of the abundance of his meditation and grief. Thoughts of their state and condition lie down with such persons, and rise with them, and accompany them all the day long. As Reuben cried, '- The child is not ; and I, whither shall I go ?" so doth such a soul : The love of God is not, Christ is not ; and I, whither shall I cause my sorrow to go ? God is provoked, death is nigh at hand, relief is far away, darkness is about me ; I have lost my peace, my joy, my song in the night : what do I think of duties ? Can two walk together, unless they be agreed ? Can I walk with God in them, whilst I have thus made him mine enemy ? What do I think of ordinan- ces ? Will it do me any good to be at Jerusalem, and not see the face of the king ; to live under ordinances, and not to meet in them with the King of saints ? May I not justly fear, that the Lord will take his Holy Spirit from me, until I be left without remedy ? With such thoughts as these, are sin-entangled souls exercised, and they rolling in their minds, in all their applications unto God. Secondly. We see the application itself con- sists in, and is made by, the prayer of faith, or crying unto God. Now, this is done with intense- ness of mind ; which hath a two-fold fruit or property, (1.) Importunity; and (2.) Constancy. It is said of our blessed Saviour, that when he was in his depths about our sins, that he oflbred up *' prayers and supplications, with strong cries and tears," Heb. v. 7. Strong cries and tears 64 THE believer's duty in distress. express the utmost intensity of spirit. And David expresses it by roaring, as we have seen before ; as also by sighing, groaning, and pant- ing. A soul in such a condition lies down before the Lord, with sighs, groans, mourning, cries, tears, and roaring, according to the various work- ings of his heart, and its being affected with the things that it hath to do ; and this produces, (1.) Importunity. The power of the importu- nity of our faith, our Saviour hath marvellously set out, Luke xi. 8 — 10. as also, chap, xviiii. 1. Importunate prayer, is certainly prevailing: and importunity is, as it were, made up of these two things ; frequency of mterposition, and variety of arguings. You shall have a man, that is impor- tunate, come unto you seven times a day about the same business ; and after all, if any new thought come into his mind, though he had resolved to the contrary, he will come again ; and there is nothing that can be imagined to relate to the business he hath in hand, but he will make use of it, and turn it to the furtherance of his plea. So is it in this case. Men will use both frequency of interposition, and variety of arguings, Psalm Ixxxviii. 1. *' I cry unto thee daily," or rather all the day. He had but that one business, and he attended it to the purpose. By this means, we " give God no rest," Isa. Ixii. 7. which is the very character of importunity. Such souls go to God ; and they are not satisfied with what they have done ; but they go again ; and somewhat abideth still with them, and they go to him again ; and the heart is not yet emp- tied, they will go again to him, that he may have no rest. What variety of arguments are pleaded THE believer's DUTY IN DISTRESS. 65 ^vith God in this case, I could manifest in the same David. But it is known to all ; there is hardly any thing that he does not make a plea of; the faithfulness, righteousness, name, mercy, good- ness, and kindness of God in Jesus Christ ; the concern of others in him, both the friends and foes of God ; his own weakness and helplessness, yea, the greatness of sin itself: " Be merciful to my sin," saith he, " for it is great." Sometimes he begins with some arguments of this kind ; and then, being a little diverted by other consi- derations, some new plea is suggested unto him by the Spirit, and he returns inmiediately to his first employment and design — all arguing great intensity of mind and spirit. (2.) Constancy also flows from intenseness. Such a soul will not give over, until it obtains what it aims at and looks for, as we shall see in proceeding to open this psalm. And this is, in general, the deportment of a gracious soul in the condition here represented unto us. As poor creatures love their peace, as they love their souls, as they tender the glory of God, they are not to be wanting in this duty. What is the reason that controversies hang so long between God and your souls, that it may be you scarce see a good day all your lives ? Is it not, for the most part, from your sloth and de- spondency of spirit ? you will not gird up the loins of your mind, in dealing with God, to put them to a speedy issue in the blood of Christ. You go on and off", begin and cease, try and give over : and for the most part, though your case be extraordinary, content yourselves with ordinary and customary applications unto God, This f2 66 THE WORDS EXPLAINED. makes you wither, become useless, and pine away in and under your })erplexities. David did not so ; but after many and many a breach made by sin, yet through quick, vigorous, restless act- ings of faith, all was repaired, so that he lived peaceably, and died triumphantly. Up then, and be doing ; let not your wounds corrupt because of your folly; make thorough work of that which lies before you ; be it long or difficult, it is all one, it must be done, and is attended with safety. What you are like to meet with in the first place, shall next be declared. VERSE III. The luords of the verse explained, and their ?nea7iing opened. The general frame of a gracious soul, in its per- plexities about sin, hath been declared. Its par- ticular actings, what it doth, what it meets with, are next represented unto us. In particular, it cries out, '' If thou, Lord, shouldst mark iniquities, O Lord, who shall stand V There is in the words a supposition ; and an inference on that supposition. In the supposi- tion, there is. First, The name of God that is fixed on, as suited unto it ; and. Secondly/, The thing itself supposed. In the inference, there is expressed the matter of it, to stand, and the manner of its proposal ; wherein two things occur; 1 . That it is expressed by way of interrogation ; 2. The indefinitcness of that interrogation, «' Who shall stand ?" " If thou, Lord." He here fixes on another THE WORDS EXPLAINED. 67 name of God, which is Jah : a name, though from the same root with the former, yet seldom used but to intimate and express the terrible majesty of God : '' He rideth on the heavens, and is extolled by his name Jah," Psalm Ixviii. 4. He is to deal now with God about the guilt of sin ; and God is represented to the soul as great and terrible ; that he may know what to expect and look for, if the matter must be tried out ac- cording to the demerit of sin. What then saith he to Jah ? In the Hebrew, " If thou shouldst mark iniquities," is to observe and keep, as in safe custody — to keep, preserve, watch diligently — so to remark and observe, as to retain that which is observed, to ponder it, and lay it up in the heart. Gen. xxxvii. 11. Jacob observed Joseph's dream; that is, he retained the memory of it, and pondered it ii^ his heart. The marking of iniquities, then, here intended, is God's so far considering and observing of them, as to reserve them for punishment and vengeance. In opposition to this marking, he is said not to see sin, to overlook it, to cover it, to forget it, or remember it no more ; that is, to forgive it,' as the next verse declares. 1 need not shew, that God so far marks all sins in all persons, as to see them, know them, disallow them, and to be displeased with them. This cannot be denied, without taking away all the grounds of fear and worship. To deny it, is all one us to deny the very being of God ; deny his holiness and righteousness, and you deny his existence. But there is a day appointed, wherein all the men of the world shall know, that God knew, and took notice of, all and every one of 68 THE WORDS EXPLAINED. their most secret sins. There is tlien a double marking of sin in God, neither of which can be denied in reference unto any sins, in any persons. Theyi?'st is natural, consisting in his omniscience, whereunto all things are open and naked. Thus, no sin is hid from him ; the most secret is before the light of his countenance. All are marked by him. Secondly, Moral, in a displeasure against every sin, which is inseparable from the nature of God, upon the account of his holiness. And this is declared in the sentence of the law, and that equally to all men in the world : but the marking here intended, is that which has a tendency to animadversion, and punishment according to the tenor of the law. Not only the sentence of the law, but a will of punishing ac- cording to it, is included in it. " If," saith the psalmist, " thou, the great and dreadful God, who art extolled by thy glorious name Jaii, shouldst take notice of iniquities, so as to recompense sinners that come unto thee according to the severity and exigence of thy holy law :" What then ? It is answered by the matter of the pro- posal, *' Who can stand ?" that is, none can so do. Chrysostom says, this who, is none. No man ; not one in the world : who can stand, or abide and endure the trial ? Every one, on this supposition, must perish, and that eternally. This, the desert of sin, and the curse of the law, which is the rule of thus marking of their ini- quity, doth require. And there is a notable emphasis in the interrogation, which contains the manner of the inference. '* Who can stand ?" is more than if he had said, None can abide the trial, and escape without everlasting ruin. For THE WORDS EXPLAINED. 69 tlie interrogation is indefinite ; not, how can I ? but, " who can stand ?" When the Holy Ghost would set out the certainty and dreadfuhiess of the perishing of ungodly men, he doth it by such a kind of expression, wherein there is a deeper sense intimated to the minds of men, than any words can well clothe or declare : 1 Peter iv. 17. *' What then shall be the end of them that obey not tlie gospel ?" and ver. 18. " Where shall the ungodly and the sinner appear?" So here, " Who can stand ?" There is a deep insinuation of a dreadful ruin, as to all with whom God shall so deal as to mark their niiquities. See Psalm i. 5. The psalmist then, addressing himself to deal with God about sin, lays down, in the first place, in the general, how things must go, not with himself only, but with all the world, upon the supposition he had fixed. This is not my case only, but it is so with all mankind, every one who is partaker of flesh and blood, whether their guilt answer that which I am oppressed with, or not ; all is one ; guilty they are all, and all must perish. How much more must that needs be my condition, who have contracted such great guilt as I have done. Here, then, he lays a great argument against himself, on the supposition before laid down. If none, the holiest, the hum- blest, the most believing soul, can abide the trial, can endure ; how much less can I, who am the chief of sinners, the least of saints, who come unspeakably behind them in holiness, and have equally gone beyond them in sin ? This is the sense and importance of the words. Let us now consider how they are expressive of the actings of the soul whose state and condition 70 SIN-PERPLEXED SOULS. is here represented to us, and what directions tliey will afford to us, to give unto them who are fallen into the same state. What JiJ'St presents itself to a soul in distress on the account of sin. This opened in four propositions. Thoughts of God's markinc) sin, according to the tenor of the law, full of dread and terror. A^hat depths the psalmist was in, hath been declared; also, what resolution he takes upon himself to seek to God alone for relief and reco- very in them, hath been shewed ; and what earnestness in general he uses therein ; addressing himself unto God in that frame, with that pur- pose and resolution: the first thing he fixes on, in particular, is the greatness of his sin and guilt, according to the tenor of the law. It appears, then, that, I. In a sin-peq^lexed soul's addresses unto God, the first thing that presents itself unto him, is God's marking sin according to the tenor of the law. The case is the same in this matter with all sorts of sinners, whether before conver- sion, or in relapses and entanglements after con- version. There is a proportion between conver- sion and recoveries. Tliey are both wrought by the same means and ways ; and have both the same effects upon the souls of sinners, although in sundry things they differ, not now to be spoken unto. What then is spoken on this head, may be applied unto both sorts ; to those who are yet unconverted, and to those who are really delivered from their natural state and condition ; but especially to those who know not which state SIN-PERPLEXED SOULS. 71 they belong unto, that is, to all guilty souls. The law will put in its claim to all. It will con- demn the sin, and try what it can do against the sinner. There is no shaking it off; it must be fairly answered, or it will prevail. The law issues out an arrest for the debt ; and it is to no pur- pose to bid the officer begone, or to intreat him to spare. If payment be not procured, and an acquittance produced, the soul must be sent to prison. I am going unto God, saith the soul ; he is great and terrible, a marker of sin, and what shall I say unto him ? This makes him tremble, and cry out, ^' O Lord, who shall stand ?" So that it hence appears, that, II. Serious thoughts of God's marking sin ac- cording to the tenor of the law, are full of dread and terror to the soul of a sinner. But this is not all ; he is swallowed up in this amazement, crying out only, " Who can stand ?" There is included in the words, a thoroughly sincere ac- knowledgment of his own sin, and the guilt thereof. Mentioning the desert of sin, in his own case, he acknowledges his own. So that, III. Sincere sense and acknowledgment of sin, with self-condemnation in the justification of God, is the first peculiar special working of a gracious soul, rising out of its entanglements. All this is included in these words ; he acknowledges both his own guilt, and the righteousness of God, if he should deal with him according to the de- merit of sin. And these things lie in the words absolutely considered ; but the state of the soul here repre- sented carries us on farther. He rests not here, as we shall see in the opening of the next verse, 72 SIN-PERPLEXED SOULS. the chief thing aimed at in the whole. And, as a transition from the one to the other, that we may still carry on the general design at the entrance laid down, we must take along with us this farther observation. IV. Though self-condemnation be an eminent preparation for the discovery of forgiveness in God, yet a poor distressed soul is not to rest upon it, but to pass on to the embracing of forgiveness itself. There is yet a general proposition lying in the words, that we may make use of in our passage ; and it is this, God's marking of iniquities, and man's salvation, are everlastingly inconsistent ; I mean, his marking them in the persons of sin- ners, for the ends before mentioned. Of some of these I shall farther treat, accord- ing as the handling of them conduces to the pur- pose in hand. That which I shall begin with, is that which was first laid down about the effects of serious thoughts concerning God's marking sin according to the tenor of the law ; which, as I said, is the first thing that presents itself to a sin-entangled soul, in its addresses unto God. But this shall not pass alone ; 1 shall draw the two first observations into one, and make use of the first only in the confirmation of the other ; which will express the sense of the words, abso- lutely considered. The third and fourth will leat us on in the progress of the soul, towards the relief sought after and proposed. That therefore which is to be first "insisted on, comes up to this proposition. god's marking sin. 73 In a sin-jjcrflcxed souVs addresses unto God, the Jirst thing that presents itself unto him, is God's marking of sin according to the tenor of the law, which of itself is apt to Jill the soul ivith dread and terror. I shall first somewhat speak unto it in this, as considered in itself; and then inquire into the concern of the soul in it, whose condition is here described. The Lord speaks of some, who, when they hear the words of the curse, yet bless themselves, and say they shall have peace, Deut. xxix. 19. Let men preach and say what they will of the terror of the Lord, they will despise it. This conduct God threatens with utter extermination : and he notes it again, as an amazing wickedness, and the height of obdurateness, Jer. xxxvi. 24. Generally it is with sinners, as it was with Gaal the son of Ebed, (Judg. ix "* when he was fortifying Sichem against Abimelech; Zebul tells him, that Abimelech will come and destroy him : Let him come, saith Gaal, I shall deal well enough with him ; let him bring forth his army, I fear him not : but upon the very first appearance of Abimelech's army, he trembled for fear, ver. 36. Tell obdurate sinners of the wrath of God, and that he will come to plead his cause against them ; for the most part ihey take no no- tice of what you say, nor have any serious thoughts about it, but go on, as if they were resolved they should deal well enough with him. Notwith- standing all their stoutness, a day is coming wherein fearfulness shall surprise them, and make them cry out, " Who amongst us shall dwell with devouring lire, who amongst us shall inhribit o 74 god's marking sin. everlasting burnings ?" Yea, if the Lord be pleased in this life, in an especial manner, to draw nigh to any of them, they quickly see that their ** hearts cannot endure, nor can their hands be strong," Ezek. xxii. 14. Their hands hang down, and their stout hearts tremble like an aspen-leaf. He who first sinned, and had first occasion to have serious thoughts about God's marking of sin, gives us a notable instance of what we have af- firmed. And the first in every kind is the measure of all that follows in the same kind. " He heard the voice of God," Gen. iii. 8. so he had done be- fore, without the least trouble or consternation of spirit: he was made for communion with God; and that he might hear his voice was part of his blessedness. But now, saith he, '^ I heard thy voice, and was afraid, and hid myself." He knew that God was coming on the inquest of sin, and he Avas not able to bear the thoughts of meeting him; could he have gone into the bov;els of the earth, from whence he was taken, and have been there hid from God, he would not have failed to have attempted it. Things are now altered with him ; in that God whom he loved before, as a good, holy, powerful, righteous Creator, Preserver, Benefactor, and Rewarder, he saw nothing now but wrath, in- dignation, vengeance, and terror. This makes him tremble out these dreadful words, " I heard thy voice, and was afraid, and hid myself." The giving of the law, afterwards, evinces what effects the consideration of God's proceeding witli sinners according to the tenor of it, must needs produce. " All the people saw the thundcrings, and the lightnings, and the voice of the trumpet, and the mountain smoking," Exod. xx. 18, 19. GODS MARKING SIN. iO as the apostle also describes it, Heb. xii. 18. In this manner came forth from the Lord that fiery hiw, Deut. xxxiii. 2. so that all who were con- cerned in it did exceedingly quake and tremble. And yet all this respects but the severity of the law in general, without the application of it unto any soul in particular. There is a solemnity, that carries an awe with it, in the preparation of an assize to be kept and held by poor worms like our- selves : but the dread of it is peculiar to the male- factors, for whose trial and execution the prepara- tion is made. When a soul comes to think that all this dreadful preparation, this appearance of terrible majesty, these streams of the fiery law, are all pointed towards him, it will make him cry out, " Lord, who can stand ?" And this law is still in force towards sinners, even as it was on the day wherein it was given on Mount Sinai. Though Moses grew old, yet his strength never failed ; nor hath his law, the law given by him, lost any thing of its strength, power, or authority towards sinners. It is still accompanied with thunderings and light- nings as of old ; and it will not fail to represent the terror of the Lord to a guilty soul. Among the saints themselves, I could produce instances to manifest that they have found it to be thus. The cases of Job, David, Heman, are known ; I shall only consider it in Christ himself. From himself, he had no occasion of any discouraging thought; being holy, harmless, undefiled. He fulfilled all righteousness, did his Father's will \n all things, and abode in his love. This must needs be attended with the highest peace, and most blessed joy. In the very entrance of his trials, he had a full persuasion of a comfortable issue and '/6 GOD*S MARKING SIN. success ; as we may see, Isa. 1. 7,8. But yet, when his soul was exercised with thoughts of God's marking our iniquities upon him, it was sorrowful unto the death. He was *' amazed, and very heavy," Mark xiv. 33. His agony, his bloody sweat, his strong cries and supplications, his reiterated prayers, ^' If it be possible, let this cup pass from me," his last and dreadful cry, " My God, my God, why hast thou forsaken me?" all manifest what apprehen- sions he had of what it was for God to mark ini- quities. Well may poor sinners cry out, " Lord, who shall stand ?" when the Son of God himself so trembled under the weight of it. In serious thoughts of God marking sin, he is represented to the soul under all those glorious terrible attributes and excellences, which are apt to beget a dread and terror in the hearts of sinners, when they have no relief from any covenant- engagements in Christ. The soul looks upon him as the great Lawgiver, (James iv. 12.) able to revenge the breach of it, by destroying body and soul in hell-fire; as one terrible in holiness, of purer eyes th;ni to behold iniquity; so also in greatness and n power ; the living God, into whose hands it is a fearful thing to fall; as at- tended with vindictive justice, saying, " Vengeance is mine, and I will recompense," Heb. x. 30. Now, for a soul to consider God, clothed with all those dreadful and terrible excellences, coming to deal with sinners according to the tenor of his fiery Ivaw, it cannot but make him cry out with Moses, " I exceedingly quake and tremble." These things work on their minds the conclu- sion mentioned before, as asserted in these words, namely, that God's marking of sin according to god's marking sin. 77 tlie tenor of the law, and man's salvation, are utterly inconsistent; a conclusion that must needs shake a soul, when pressed under a sense of" its own guilt. When a person who is really g'uilty, and knows himself to be guilty, is brought to his trial, he hath but these four grounds of hope, that his safety and his trial may be consistent. He may think, that either, 1. The Judge will not be able to find out or discover his crimes ; or, 2. That some one will powerfully intercede for him with the Judge ; or, 3. That the rule of the law is not so strict as to take notice of his miscarriages; or, 4. That the penalty of it is not so severe, but that there may be a way of escape. Cut him short of his expectations from some one or all of these, and all his hopes must of necessity perish. And how is it in this case? 1. Of the Judge, we have spoken somewhat al- ready. The present inquiry is. Whether emy thing- may be hid from him, or not, and so a door of escape be opened to a sinner? The apostle tells us, " That all things are open and naked unto Him,** Heb. iv. 13.; and the psalmist, that there " is not a thought in our hearts, nor a word in our tongue, but he understandeth it afar off, and knoweth it altogether," Psalm cxxxix. 2, 4. What the sinner knows of himself, which may cause him to fear, that God knows: And what he knows not of himself, that deserves his fear, that God knows also: " He is greatei than our hearts, and knoweth all things," 1 John iii. 20. When God shall not only set in order before the sinner, the secret sins which he re- tains some remembrance of, but also brings to mind and represents unto him, that world of filth g2 78 god's marking sin. and folly, which, either he never took any real notice of, or hath utterly forgotten, it will trouble him, yea, confound him. 2. But may not this Judge be intreated to pass by what he knows, and to deal favourably with the sinner? May not an intercessor be obtained, to plead in the behalf of the guilty soul ? Eli deter- mines this matter, 1 Sam. ii. 25. *' If one man sin against another, the judge shall judge him; but if a man sin against the Lord, who shall en- treat for him?" There is not, saith Job, between us one that might argue the case, in pleading for me, and so make up the matter, *' laying his hand upon us both," Job ix. 33. We now consider a sinner purely under the administration of the law, which knows nothing of a Mediator. In that case, who shall take upon him to intercede for the sin- ner ? Besides that all creatures in heaven and earth are engaged in the quarrel of God against sinners; and besides the greatness and terror of his Majesty, that will certainly deter all, or any of them, from undertaking any such work; what is the request, that, in this case, must be put up unto God ? Is it not, that he would cease to be holy, leave off from being righteous, relinquish his throne, deny himself and his sovereignty, that a rebel, a traitor, his cursed enemy, may live and escape his justice ? Is this request reasonable ? Is he fit to in- tercede for sinners, that shall make it? Would he not, by so doing, prove himself to be the greatest of them ? The sinner cannot then expect any door of escape to be opened unto him. All the world is against him; and the case must be tried out nakedly, between God and him. But, 3. It may be, the rule of the law, wlieieby the GOD S MARKING SIN. 79 Sinner is to be tried, is not so strict, but tiiat in the case of such sins as he is guilty of, it may ad- mit of a favourable interpretation; or that the good that he hath done may be laid in the balance against his evil, and so some relief be obtained that way. But the matter is quite otherwise; there is no good action of a sinner, though it v/ere perfectly good, that can lie in the balance with, or compensate the evil of, the least sin committed : for all good is due on another account, though no guilt were incurred. And the payment of money that a man owes, which he hath borrowed, makes no satisfaction for what he hath stolen ; no more will our duties compensate for our sins. Nor is there any good action of a sinner, but it hath evil and guilt enough attending it, to render itself unac- ceptable ; so that men may well cease from thoughts of their supererogation.* Besides, where there is any one sin, if all the good in the world might be supposed to be in the same person, yet, in the indispensable order of our dependence on God, nothing of that good could come into consi- deration, until the guilt of that sin were answered for unto the utmost. Now, the penalty of every sin being the eternal ruin of the sinner, all his supposed good can stand him in little stead. And for the law itself, it is an issue of the holiness, and righteousness, and wisdom of God ; so that there is not any evil so great or small, but is forbidden in it, and condemned by it. Hereupon David so states this whole matter, " Enter not into judgment with thy servant, for in thy sight shall no man living be justified," Psalm cxliii. 2. That is, it things are to be tried out and determined by the * Doing more than duty requires. 80 GOI>*S MARKING flIN. law. no Kinner can obtain ac(j[uilment; as Paul declares the sense of that place to be, Rom. iii. 20. Gal. ii. 16. But yet, 4. It may be, the sentence of the law is not so fierce and dreadful, but that, though guilt be found, there may be yet a way of escape. But the law speaks not one word on this side death, to an offender. There is a greatness, and an eternity of wrath, in the sentence of it ; and it is God himself who hath undertaken to see the vengeance of it executed. So that, on all these accounts, the conclusion mentioned must needs be fixed in the soul of a sinner that entertains thoughts of draw- ing nigh to God. Though what hath been spoken may be of ge- neral use unto sinners of all sorts, whether called home to God, or yet strangers to him ; yet I shall not insist upon any general improvement of it ; because it is intended only for one special end or purpose. That which is aimed at is, to shew what are the first thoughts that arise in the heart of a poor entangled soul, when first he begins to en- deavour a recovery, in a return unto God. The law immediately puts in its claim unto him, and against him. God is represented unto him as angry, displeased, provoked ; and his terror, more or less, besets him round about. This fills him with fear, shame, and confusion of face ; so that he knows not what to do- These troubles are greater or less, according as God seeth it best for the poor creature's present humihation, and future safety. What then doth the sinner ? What aie his thoughts hereupon? Doth he think to fly from God, and to give over all endeavours of i-ecovery ( Doth he say, This God is a holy and terrible God, SINCERE SENSE OF SIN. 81 I cannot serve him, it is to no purpose for me to look for any thing but fury and destruction from him, and therefore I had as good give over, as persist in my design of drawing nigh to him ! It cannot be denied, but that, in this case, thoughts of this nature will be suggested by unbelief; and that sometimes great perplexities arise to the soul by them. But this is not the issue and final pro- duct of this exercise of the soul ; it produces an- other effect; it calls for that which is the first particular working of a gracious soul, arising out of its sin-entanglements. This is, as was declared, a sincere sense of sin, and acknowledgment of it, with self-condemnation in the justification of God : this is the first thing that a soul endeavouring a recovery from its depths, is brought and wrought unto. His general resolution to make serious and thorough work with what he hath in hand, was before unfolded. That which, in the next place, we are directed unto in these words, is the reflec- tion on itself, upon the consideration of God's marking iniquity, now mentioned, is faith's great and proper use of the law ; the nature whereof shall be farther opened in the next discourse. The Jirst particular actings of a soul towards a recovery out of the depths of sin. Sense of si?i, wherein it consists. How it is wrought. Acknowledgment of sin; its nature and properties. Self-condemnation. What the frame of the soul is in general, that is excited by grace, and resolves, in the strength thereof, to attempt a recovery out of the depths of sin-entanglements, hath been declared. We have also shewed what entertainments, in general, such 82 SINCERE SENSE OF SIN. a soul had need to expect: yea, ordinal ily shall be sure to meet with. It may be, he goes forth at first like Samson, with his locks cut, and thinks he will do as at other times; but he quickly finds his peace lost, his wounds painful, his conscience restless, God displeased, and his whole condition, to the utmost of his own apprehensions, hazardous. This fills him with the thoughts expressed in this third verse, and fixes the conclusion in his mind discoursed of before. He finds now, that he hath the law afresh to deal withal ; thence arises that sense and acknowledgment of sin, that self-con- demnation in the justification of God, whereof we now speak. He grows not sullen, stubborn, dis- pleased, and so runs av/ay from God ; he doth not utterly faint, despond, and give over ; he pleads not any thing in his own justification, or for the ex- tenuation of his sin and guilt. He quarrelleth not with, he repineth not against, the holiness, severity, and righteousness of the law of God ; but reflects wholly on himself, his own unworthiness, guilt, and desert; and under a sense of them, lies down at the feet of God, in expectation of his word and sentence. Three things in this condition we ascribe unto such a soul. I. A sincere sense of sin. There is a twofold sense of sin : the one is general and notional, whereby a man knows what sin is ; that he is a sinner, that he is guilty of this or that, these o" those sins; only his heart is not affected propor- tionally to that discovery and knowledge which he hath in these things. The other is active and efl^- cacious. The soul being acquainted with the na- ture of sin, with its own guilt in reference to sin in SINCERE SENSE OF SIN. 83 general, as also to this or that sin, is universally influenced by that apprehension to suitable affec- tions and operations. Of both these we have an instance in the same person. David, before Nathan's coming to him, had the former ; afterwards he had the latter also. It cannot be imagined, but that, before the coming of the prophet, he had a general knov/ledge and sense, not only absolutely of the nature of sin, but also that he was a sinner, and guilty of those very sins which afterwards he was reproved for. To think otherwise, is to suppose, not only that he was un- sainted, but unmanned also, and turned into a beast. But yet this wrought not in him any one affection suitable to his condition ; and the like may be said of most sinners in the world. But now, when Nathan comes to him, and gives him the latter efficacious sense, whereof we speak, we know what effects it produced. It is the latter only that is under consideration ; and that also is twofold: 1. Legal, or antecedent to conversion; 2. Evangelical, and previous to the recovery from depths, whereof we treat. How these two differ, and how they may be discerned one from the other, being both of them in their kind, sincere, is not my business to declare. Now, this last, which we assign as the first duty, work, or acting of a returning soul, is a deep and practical apprehension wrought in the mind and heart of a believing sinner, by the Holy Ghost, of sin, and its evils, in reference unto the law and love of God, the cross and blood of Christ, the communion and consolation of the Spirit, and ail the fruits of love, mercy, or grace, that it hath been made partaker of, or on gospel ground hoped for. 84 SINCERE SENSE OF SIN. 1 . The principal efficient cause of it is the Holy Ghost : He it is who '^ convinceth of sin," John xvi. 8. He works indeed by means. He wrought it in David by the ministry of Nathan, and he wrought it in Peter by the look of Christ. But his work it is. No man can work it upon his own soul. It will not spring out of men's rational con- siderations. Though men may exercise their thoughts about such things, as one would think were enough to break the hearts of stones ; yet, if the Holy Ghost put not forth a peculiar efficacy of his own, this sense of sin will not be wrought or produced. A.s the waters at the pool of Bethesda were not troubled, but when an angel descended and moved them, no more will tlie heart for sin without a saving entrance of the Holy Ghost. 2. It is a deep apprehension of sin, and the evils of it. Slight transient thoughts about them, amount not to the sense of Avhich we speak. " My sorrow," saith David, " is continually before me," Psalm xxxviii. 17. It pressed him always, and greatly. Hence he compares this sense of sin, wrought by the Holy Ghost, to " arrows that stick in the flesh," ver. 2. They pain sorely, and are always perplexing. Sin, in this sense of it, lays hold on the soul, so that the sinner cannot " look up," Psalm xl. 12. And it abides with him, making " his sore run in the night, without ceas- ing," Psalm Ixxvii. 2. and depriveth the soul of rest: " My soul," saith he, "refused to be com- forted." This apprehension of sin lies down and rises with him in whom it is. Transient thoughts, attended with infrequent sighs and ejaculations, little become a returning soul. 3. It is practical. It is not seated only in the SINCERE SENSE OF SIN. 85 speculative part of the mind, hovering in general notions; but it dwells in the practical understand- ing-, which effectually influences the will and af- fections ; such an apprehension, as from which sorrow and humiliation are inseparable. The acts of the practical understanding do so necessarily produce, together with them, suitable acts of the will and affections, that some have concluded, that those are indeed proper acts of the will, which are usually ascribed to the understand- ing. It is so in the mind, as that the whole soul is cast into the mould and likeness of it ; humilia- tion, sorrow, self-abhorrence, do live and die with it. 4. It hath, in the first place, respect unto the law of God. There can be no due consideration of sin, wherein the law hath not its place. The law calls for the sinner, and he willingly gives up his sin to be judged by it. There he sees it to be exceeding sinful, Rom. vii. 13. Though a believer be less under the power of the law than others, yet he knows more of the authority and nature of it than others. He sees more of its spirituality and holiness. And the more a man sees of the excellency of the law, the more he sees of the vile- ness of sin. This is done by a soul in its first en- deavour for a recovery from the entanglements of sin. He labours thoroughly to know his disease, that he may be cured. It will do him no good, he knows, to be ignorant of his distemper or his dan- ger. He knows, that if his wounds be not seaivhed to the bottom, they will stink, and be corrupt. To the law then he brings himself and his sin. By that, he sees the vileness of the one, and the dan- ger of the other. Most men lie in their dejiths, 11 86 SINCERE SENSE OF SIN. because they would willingly escape the first step of their rising. From the bottom of their misery, they would fain at once be at the top of their feli- city. The soul, managed in this work by the Holy Ghost, doth not so. He converseth with the law ; brings his sins unto it ; and fully hears the sen- tence of it. When the sin is thoroughly con- demned, then he further takes care of the sinner. As ever you desire to come to rest, avoid not this entrance of your passage unto it. Weigh v/eli, and attend to v/hat the law speaks of your sin and its desert, or you will never make a due appli- cation to God for forgiveness. As ever you would have your souls justified by grace, take care to have your sins judged by the law. 5. There is a respect in it to the love of God. And this breaks the heart of the poor returning sinner. Sorrow from the law shuts itself up in the soul, and strangles it. Sorrow from the thoughts of the love of God, opens it, and causes it to flow forth. Thoughts of sinning against the love of God, managed by the Holy Ghost, what shall I say ? their eftects in the heart are not to be expressed. This made Ezra cry out, " O my God, I blush, and am ashamed to lift up my face to thee," chap. ix. 6. and ver. 10. " What shall we say after this ?" After what ? why, all the fruits of love and kindness they had been made partakers of. Thoughts of love and sin laid together, make the soul blush, mourn, be ashamed and confounded in itself. So Ezekiel xxxvi. 31. "Then shall you remember your owni evil Vv'ays, and your doings that v^-ere not good." When shall they do so ? when thoughts and ap- prehensions of love shall be brought home to SINCERE SENSE OF SIN. 87 them : and, saith he, then " shall you loathe yourselves in your own sight." The soul now calls to mind, what love, what kindness, what mercy, what grace, what patience, hath been exercised towards it, and whereof it hath been made partaker. The thoughts of all these now come in upon him, as streams of water. Such mercy, such communion, such privileges, such hopes of glory, such tastes of heaven, such peace, such consolation, such joy, such communications of the Spirit, all to a poor, wretched, cursed, lost, forlorn sinner ; and all this despised, neglected ; the God of them all, provoked, forsaken ! Ah! saith the soul, " whither shall I cause my sorrow to go ?" This fills him with shame and confu- sion of face ; makes him mourn in secret, and sigh to the breaking of the loins. 6. The blood and cross of Christ is also brought to remembrance by the Holy Ghost. Ah ! saith the soul, have I thus requited the wonderful, as- tonishing love of my Redeemer ? Is this the return, the requital I have made unto him ? Are not heaven and earth astonished at the despising of that love, at which they themselves are aston- ished ? This broke Peter's heart, upon the look of Christ. Such words as these from Christ, will, in this condition, sound in the ears of the soul • " Did I love thee, and leave my glory to become a Scorn and reproach for thy sake ? Did I think my life, and all that was dear unto me, too good for thee, to save thee from the wrath to come ? Have I been a wilderness unto thee, or a land oi darkness ? What could I have done more foi thee? when I had nothing left but my life, blood and soul : they went all for thee, that thou miglites^ 88 SINCERE SENSE OF SIN, live Ijy my death, be washed in my blood, and be saved through my soul's being made an offering for thee ! and hast thou thus requited my love ? to prefer a lust before me, the world before me, or, by mere sloth and folly, to be turned away from me ? Go, unkind and unthankful soul, and see if thou canst find another Redeemer." This overwhelms the soul, and even drowns it in tears and sorrow. And then the bitterness also of the sufferings of Christ are brought to mind. " They look on Him whom they have pierced, and mourn," Zech. xii. 10. They remember his gall and wormwood, his cries and tears, his agony and sweat, his deser- tion and anguish, his blood and death, the sharp- ness of the sword that was in his soul, and the bitterness of the cup that was put into his hand. Such a soul now looks on Christ, bleeding, dying, wrestling with wrath and curse for him, and sees his sin in the streams of blood that issued from his side; and all this increases that sense of sin whereof we speak. 7. It relates to the communion and consola- tions of the Holy Ghost, with all the privileges and fruits of love we are by him made partakers of. The Spirit is given to believers, upon the promise of Christ, to dwell in them. He takes up their hearts to be his dwelling-place : to what ends and purposes? that he may purify and sanc- tify them, make them holy, and dedicate them to God : to furnish them with graces and gifts, to interest them in privileges, to guide, lead, direct, comfort them, to seal them unto the day of re- demption. Now, this Spirit is grieved by sin, Ephes. iv. 30 ; and his dwelling-place defiled thereby, 1 Cor, vi. 19. and iii. 17. Thoughts ACKNOWLEDGMENT OF SIN. 89 hereof greatly sharpen the spiritual sense of sin in a recovering' soul. He considers what light, what love, what joy, what consolation, what pri- vileges, it hath by him been made partaker of; what motions, warnings, workings, to keep it from sin, it hath found from him ; and says within itself, '' What have I done? whom heive 1 grieved ? whom have I provoked ? what if the Lord should now, for my folly and ingratitude, utterly take his Holy Spirit from me ? what if I should have so grieved him, that he will dwell in me no more, delight in me no more ? What dismal darkness and disconsolation, yea, what utter ruin should 1 be left unto ! However, what shame and con- fusion of face belongs to me lor my wretched disingenuity, and ingratitude towards him ! This is the first thing that appears in the return- ino' soul's actin2:s and frame : a sincere sense ot sin on the account mentioned, wrought in it by the Holy Ghost. And this a soul, in the depths described, must come unto, if ever it expects or looks for deliverance, and a recovery. Let not such persons expect to have a renewed sense of mercy, without a revived sense of sin, H. From hence proceeds an ingenuous, free, gracious acknowledgment of sin. Men may have a sense of sin, and yet suffer it to lie burning as a fire shut up in their bones, to their continual dis- quietment, and not be able to come off unto a free soul-opening acknowledgment. Yea, con- fession may be made in general, and mention therein of that very sin wherewith the soul is most entangled, and yet the soul come short of a due performance of this duty. Consider how the case stood with David, " When I kept silence, H 2 90 ACKNOWLEDGMENT OF SIN^ my bones waxed old, through my roaring all the day long," Psalm xxxii. 3. How could David keep silence, and yet roar all the day long ? What is that silence which is consistent with roar- ing ? It is a mere negation of that duty which is expressed, ver. 5. that is intended ; "I acknow- ledged my sin unto thee, and mine iniquities I have not hid." It was not a silence of submis- sion and waiting on God, that he intends : that would not have produced a wasting of his spi- ritual strength, as he complains this silence did " my bones waxed old :" nor yet was it a sullen, stubborn, contumacious frame, that was upon him ; but he notes, saith Calvin, (and he says well,) " an affection between patience and stub- bornness, bordering on the one and the other :" that is, he had a deep sense of sin ; this dis- quieted and perplexed him. all the day long*; wliich he calls his roaring ; it weakened and wearied him, making his bones wax old, or his strength decay ; yet was he not able to bring his heart to that ingenuous, gracious acknowledg- ment, which, like the opening of a festered wound, would have given at least some ease to his soul. God's children are oftentimes, in this matter, like ours. Thouo;h thev are convinced of a fault, and are really troubled at it, yet they will hardly acknowledge it. So do they: they will go uj) and down, sigh and mourn, roar all the day long; but an evil and untoward frame of spirit, undci the power of unbelief and fear, keeps them from this duty. Now, that this acknowledgment meiy be accep- table unto God, it is required, first, that it be free; then, that it be full. ACKNOWLEDGMENT OF SIN. 91 1. It must be free, and spiritually ingenuous. Cain, Pharaoh, Ahab, Judas, came all to an ac- knowledgment of sin ; but it was whether they would or not. It was pressed out of them : it did not flow from them. The confession of a person under the convincing terrors of the law, or dread of threatening judgments, is like that of malefactors on the rack, who speak out that for which they and their friends must die. What they say, though it be truth, is a fruit of force and tor- ture, not of any ingenuousness of mind. So is it with merely convinced persons ; they come not to the acknowledgment of sin with any more free- dom ; and the reason is, because all sin hath shame ! and for men to be free unto shame, is naturally impossible, shame being nature's shrink- ing from itself, and the posture it would appeal in. But now the returning soul hath never more freedom, liberty, and aptitude of spirit, than when he is in the acknowledgment of those things whereof he is most ashamed. And this is no small evidence that it proceeds from the Spirit, which is attended with that liberty, for " where the Spirit of God is, there is liberty," 2 Cor. iii. 17. When David was delivered from his silence, he expresses this frame, in the performance ot this duty : ''I acknowledged my sin, and mine iniquity I have not hid ; I said, I will confess my transgression," Psalru xxxii. 5. His mouth is now open, and his heart enlarged ; and he multiplies one expression upon another, to mani- fest his enlargement. So doth a soul, rising out of its depths, in the beginning of this address unto God. Having the sense of sin, before described wrought in him by the Holy Ghost, his 'heart is 92 ACKNOWLEDGMENT OF SIN. made free, and enlarged unto an ingenuous ac- knowledgment of his sin before the Lord. Herein he pours out his soul unto God : and hath not more freedom in any thing, than in dealing about that whereof he is most ashamed. 2. This acknowledgment must also be full. Reserves ruin confession. If the soul have any secret thought, rolling a sweet morsel under its tongue, as bowing in the house of Rimmon, it is like part of the price kept back, which makes the whole a robbery, instead of an offering. If there be remaining a bitter root of favouring any one lust or sin, of any occasion of, or temptation unto sin, let a man be as open, free, and earnest as can be imagined in the acknowledgment of all other sins and evils, the whole duty is ren- dered abominable. Some persons, when they are brought into depths and anguish about any sin, and are thereon forced to the acknowledgment of it, at the same time they are little concerned with their other follies and iniquities, which, it may be, are no less provoking unto God than that is from whence their present trouble doth arise; ''let not," as James speaks in another case, " such a man think that he shall receive any thing from God." It must be full and comprehensive, as well as free and ingenuous. And of such importance is the right perfor- mance of this duty, that the promise of pardon is oftentimes peculiarly annexed unto it, as that which certainly carries along with it the other duties which make up a full returning unto God, Prov. xxviii. 13. 1 John i. 9.; and that place in Job is remarkable, chap, xxxiii. 27, 28. " He looketh upon men, and if any say 1 have sinned. SELF-CONDEMNi\TION. 93 and perverted that which was right, and it pro- fited me not ; he will deliver his soul from goino- into the pit, and his life shall see the light." He shall not only be made partaker of pardon, but of consolation also, and joy in the light of God's countenance. III. There yet remains self-condemnation, with the justification of God, which lies expressly in the words of the verse under consideration. And hereof are two parts. 1. Self-abhorrence or dislike. The soul is now wholly displeased with itself, and reflects upon Itself wjth aflections of regret and trouble. So tiie apostle declares it to have been with the Cornithians, when their godly sorrow was working- in them, 2 Cor. vii. 11. Among other things, it wrought in them indignation and revenge ; or a reflection on themselves, with all manner of dis- like and abhorrence. In the winding up of the controversy between God and Job, this is the pomt he rests in. As he had come in general to a free, full, ingenuous acknowledgment of sin, chap. xl. 4, 5. ; so in particular he gives up his whole contest in this abhorrence of himself, " 1 abhor myself, and repent in dust and ashes." chap. xln. 6. * What a vile wretched creature have I been,' saith the soul, ' I blush and am ashamed to think of my folly, baseness, and in- gratitude ; is it possible that I should deal thus vvnh the Lord ? I abhor, I loathe myself, I would fly any where from myself, I am so vile and loath- some ; a thing to be despised of God, angels, and men. 2. There is self-judging in it also. This the apostle mvites the Corinthians unto, " If we would 94 SELF-CONDEMNATION. judge ourselves, we should not be judged/' 1 Cor. xi. 31. This is a person's pronouncing sentence on himself, according to the tenor of the law. The soul brings not only its sin, but itself also, to the law. It puts itself, as to merit and desert, under the stroke and severity of it. Hence arises a full justification of God, in what sentence soever he shall be pleased to pronounce in the case before him. And these three things, which we have passed through, compose the frame and first actings of a gracious soul, rising from its depths. They are all of them signally expressed in that place where we have a signal recovery exempli- fied, Hos. xiv. 1 — 4. And this makes way for the exaltation of grace, the great thing in all this dispensation aimed at by God, Ephes. i. 6. That which he is now doing, is to bring the soul to '' glory in him," 1 Cor. i. 31. which is all the return he hath from his large and infinitely boun- tiful expense of grace and mercy. Now, nothing can render grace conspicuous and glorious, until the soul come to this frame. Grace will not seem high, until the soul be laid very low. And this also suits or prepares the soul for the receiving of mercy, in a sense of pardon, the great thing- aimed at on the part of the sinner; and it pre- pares it for every duty that is incumbent on him in that condition wherein he is. This brings the soul to waiting with diligence and patience. If things presently answer not our expectation, we are ready to think, we have done what we can ; if it will be no better, we must bear it as we are able ; which frame God abhors. The soul in this frame is contented to wait the pleasure of God, as we shall see in the close of the psalm. MISCARRIAGES WHEN CONVINCED OF SIN. 95 Oh ! says such' a one, if ever I obtain a sense of love, if ever 1 enjoy one smile of his countenance more, it is of unspeakable grace. Let him take his own time, his own season ; it is good for mc quietly to wait and hope for his salvation : and it puts the soul on prayer ; yea, a soul always in this frame, prays always. And there is nothing more evident, than that the want of a thorough engage- ment in the performance of these duties, is the great cause why so few come clear off from their entan- glements all their days. Men heal their wounds slightly ; and therefore, after a new painful fes- tering, they are brought into the same condition of restlessness and trouble which they were in before. Grounds of miscarriages when persons are con- vinced of sin and humbled. Resting in that state. Resting o?i it. The soul is not to be left in the state before described. There is other work for it to apply itself to, if it intend to come to rest and peace. It hath obtained an eminent advantage for the dis- covery of forgiveness. But to rest in that state wherein it is, or to rest upon it, will not bring it into its harbour. Three things we discovered be- fore, in the soul's first serious address to God for deliverance; sense of sin, acknowledgment of it, and self-condemnation. Two evils there are which attend men oftentimes, when they are brought into that state. Some rest in it, and press no farther ; some rest upon it, and suppose that it is all which is required of them. The psalmist avoids both these, and, notwithstanding all his pressures, reaches out towards forgiveness, as we shall see 96 MISCARRIAGES WHEN CONVINCED OF SIN. ill the next verse. I shall briefly unfold these two evils, and show the necessity of then' avoidance. I. By resting: or staying in it, I mean the soul's desponding, through discouraging thoughts that deliverance is not to be obtained. Being made deeply sensible of sin, it is so overwhelmed with thoughts of its own vileness and unworthiness, as to sink under the burden ; such a soul is " aflliicted and tossed with tempests, and not comforted," Isa. liv. 11. until it is quite weary ; as a ship in a storm at sea, when all means of contending are gone, men give up themselves to be driven and tossed by the winds and seas at their pleasure. This brought Israel to that state wherein he cried out, '' My way is hid from the Lord, and my judgment is passed over from my God," Isa. xl. 27. and " Zion said. The Lord hath forsaken me, and my Lord hath forgotten me," chap. xlix. 14. The soul begins secretly to think there is no hope ; God rcgardcth it not; it shall one day perish, relief is far away, and trouble nigh at hand. These thoughts do so oppress them, that though they forsake not God utterly to their own destruction, yet they draw not nigh unto him effectually to their consolation. This is the first evil that the soul, in this con- dition, is enabled to avoid. We know how God rebukes it in Zion : '* Zion said, The Lord hath forsaken me, and ray Lord hath forgotten me," Isa. xlix. 14. But how foolish is Zion, how fro- ward, how unbelieving in this matter ! what ground hath she for such sinful despondencies, such dis- couraging conclusions ? '^ Can a woman," saith the Lord, "■ forget her sucking child, that she should not have compassion on the sou of her womb ? yea, MISCARRIAGES V/IIEN CONVINCED OF SIN. 97 they may forget, but I will not forget thee," ver. 1 5. The like reproof he gives to Jacob upon the like complaint, chap. xl. 28, 29, 30. There is nothing that is more provoking to the Lord, nor more dis- advantageous to the soul, than such sinful de- spondency. 1. It insensibly weakens the soul, and disables it both for present duties and future endeavours. Hence some poor creatures mourn, and even pine away in this condition, never getting one step beyond a perplexing sense of sin all their days. Some have dwelt so long upon it, and have so entangled themselves with a multitude of per- plexing thoughts, that at length their natural faculties have been weakened, and rendered utterly useless ; so that they have lost both sense of sin and every thing else. Against some, Satan hath taken advantage to cast so many entangling objections into their minds, that their whole time hath been taken up in proposing doubts and objec- tions against themselves ; with these they have gone up and down, to one and another, and, being never able to come to a consistency in their own thoughts, they have spent all their days in a fruitless, sap- less, withering, comfortless condition. Some, with whom things come to a better issue, are yet for a season brought to that discomposure of spirit, or are so filled with their own apprehensions, that when things which are most proper to their condi- tion are spoken to them, they make no impression in the least upon them. Thus the soul is weakened by dwelling too long on these considerations ; until they cry with those in Ezekiel xxxiii. 10. " Our sins are upon us, we pine av/ay in them, and how shall we then live ?" 9S MISCARRIAGES WHEN CONVINCED OF SIN. 2. This frame, if it abides by itself, will insen- sibly give countenance to hard thoughts of God, and so to repining, and weariness in waiting on him. At first, the soul neither apprehends nor fears any such issue : it supposes that it shall con- demn and abhor itself, and justify God, and that for ever ; but when relief com.es not in, this reso- lution begins to weaken ; secret thoughts arise in the heart, that God is austere, inexorable, and not to be dealt with ; this sometimes casts forth such complaints, as will bring the soul into new depths, before it comes to have an issue of its trials. Here, in humiliation preceding conversion, many con- vinced persons perish ; they cannot wait God's season, and perish under their impatience. And w^hat the saints of God themselves have been over- taken with in their depths and trials, we have many examples and instances. Delight and expectation are the grounds of our abiding with God ; both these are weakened by a conquering prevailing sense of sin, without some relief from the discovery of forgiveness, though at a distance ; and therefore our perplexed soul stays not here, but presses on towards that discovery. II. There is a resting on this frame, that is noxious and hurtful. Some, finding this sense of sin, with those other things that attend it, wTOught in tliem, in some measure, begin to think that now all is v.ell, this is all that is required of them. They will endeavour to make a life of comfort, from such arguments as they can take from their trouble; they think this a ground of peace, that they have not peace. Here some take up before conversion, and it proves their ruin. Because they are convinced of sin, and troubled about i^ MISCARRIAGES WHEN CONVINCED OF SIN. 99 and burdened with it, they think it shall be well with them. But were not Cain, Esau, Saul, Ahab, Judas convinced of sin, and burdened with it? Did this profit them ? Did it interest them in the jDromises? Did not the wrath of God overtake them notwithstanding? So is it with many daily; they think their conviction is conversion, and that their sins are pardoned, because they have been troubled. This, then, is that which we reject, which the soul, in this condition, carefully avoids; so to satisfy itself with its humiliation, as to make that a ground of support and consolation, being thereby kept off from exercising' faith for forgiveness. For this is, 1 . A fruit of self-righteousness. For a soul to place the spring of its peace or comfort in any thing of its own, is to fall short of Christ, and to take up in self. We must not only be justified, but glory in him also, Isa. xlv. 25. Men may make use of the evidence of their graces, but only as mediums to a farther end; not as the rest of the soul in the least, for this deprives men's very humiliations of all gospel-humility. True humility consists more in believing, than in being sensible of sin; that is the soul's great self-emptying and abasing. This may consist with an obstinate reso- lution to scramble for something upon the account of self-endeavours. 2. Though evangelical sense of sin be a grace, yet it is not the uniting grace, it is not that which interests us in Christ, not that which peculiarly, and in its own nature, exalts him. There is in this sense of sin, that which is natural, and that which is spiritual; or the matter of it, and its 100 MISCARRIAGES WHEN CONVINCED OF SIN. Spirituality, The former consists in sorrow, trou- ble, self-abasement, dejection, and anxiety of mind, with the like passions ; of these I may say, as the apostle of afflictions, they are not joyous, but grievous. They are such as are accompanied with the aversion of the object which they are conver- sant about. In their own nature, they are no more than the soul's retreat into itself, with an abhorrence of the objects of its sorrow and grief. When these affections are spiritualized, their na- ture is not changed. The soul, in and by them, acts according to their nature, and doth by them, as such, but retreat into itself, with a dislike of what they are exercised about. To take up here, then, must needs be to sit down short of Christ, whether it be for life or consolation. Let there be no mistake. There can be no evan- gelical sense of sin, and humiliation, where there is no union with Christ, Zech. xii. 10. Only in itself, and in its own nature, it is not availing. Now, Christ is the only rest of our souls ; in any thing, for any end or purpose to take up short of him, is to lose it. It is not enough that we be " prisoners of hope," but we must " turn to our strong hold," Zech. ix. 12.; not enough that we are '* weary and laden," but we " must come to Him," Matt. xi. 28, 29. It will not suffice that we are weak, and know that we are weak, but we must " take hold on the strength of God." Isa. xxvii. 5. 3. Indeed, pressing after forgiveness is the very life and power of evangelical humiliaUon. How shall a man know that his humiliation is evan- gelical, that his sorrow is according to God? Is it not from hence he may be resolved, that he THE WOS.DS EXPLAINED. 101 doth not in it as Cain did, who cried his sins were greater than he could bear, and so departed from the presence of God? nor as Judas did, who repented, and hanged himself ; nor as Felix did, tremble for a while, and then return to his lusts : nor as the Jews did, in the prophet, " pine away under their iniquities," because of vexation of heart ; nor doth he divert his thoughts to other things, thereby to relieve his soul in his trouble ; nor fix upon a righteousness of his own ; nor slothftdly lie dow^n under his perplexity ; but in the midst of it, he applies himself to God in Christ, for pardon and mercy. And it is the soul's application unto God for forgiveness, and not its sense of sin, that gives to God the glory of his grace. Thus far, then, have we accompanied the soul in its depths ; it is now looking out for forgive- ness ; which, what it is, and how we come to have an interest in it, the principal matter in this discourse intended, is next to be considered. VERSE IV. The words explained, and the design or scope of the psalmist in them discovered. The state and condition of the soul making ap- plication unto God, in this psalm is recounted, ver. 1 . It was in the depths ; not only provi- dential depths of trouble, affliction, and per- plexities thereon ; but also depths of conscience, distress on account of sin, as in the opening of these words have been declared. The application of this soul unto God, with restless fervency and earnestness, in that state I 2 102 THE WORDS EXPLAINED. and condition ; its consideration, in the first place, of the law, and the severity of God's jus- tice in the procedure thereon ; with the inevitable ruin of all sinners, if God insist on that way of dealing with them ; have also been opened and manifested from the foregoing verses. Being in this estate, perplexed in itself, lost in and under the consideration of God's marking iniquity according to the tenor of the law, that which it fixes on, from whence any relief, stay, or support, might be expected in such a con- dition, is laid down in this verse. But there is forgiveness ivith Thee, that thou tnayest he foared. I shall first open the words, as to their signifi- cation and importance : then shew the design of the psalmist in them, with reference to the soul, whose condition is here represented ; and, lastly, propose the general truths contained in them, wherein all our concernments do lie. There is *' forgiveness," says the Septuagint; and Jerome accordingly renders the word " propitia- tion;" v/hich is somewhat more than pardon, as by some it is translated. Forgiveness itself. It is from a Hebrew word, which signifies to spare, to pardon, to forgive, to be propitious ; and is opposed to another word, composed of the same letters varied, which is common in that language, signifying to cut off and destroy. Now it is constantly applied to sin, and ex- presses every thing that concurs to its pardon, or forgiveness. As, I. It expresses the mind or will of pardoning. THE WORDS EXPLAINED. 103 or God's gracious readiness to forgive, Psalm Ixxxvi 5. '' Thou, Lord, art good, and ready to forgive ;" that is, benign and meek, or sparing, propitious ; of a gracious merciful heart and nature. So Nehem. ix. 17. Thou art a God, of propitiations or pardons ; or, as we have ren- dered it, ready to forgive, a God of forgiveness ; or all plenty of them is in thy gracious heart, Isa. Iv. 7 ; so that thou art always ready to make out pardons for sinners. The word is used again, Dan. ix. 9. to the same purpose. II. It regards the act of pardoning, or actual forgiveness itself, Psalm ciii. 3. (in the Heb.) "who forgiveth all thine iniquities;" actually discharges thee of them : which place the apostle respecting, renders the word, Col. ii. 13. " Having freely forgiven you (for so much the word im- ports) all your trespasses." And this is the word that God useth in the covenant, in that great promise of grace and pardon, Jer. xxxi. 34. It is warrantable for us, yea, necessary, to take the word in the utmost extent of its signification and use. It is a word of favour, and requires an in- terpretation tending towards the enlargement of it. We see it may be rendered propitiation, or grace ; and also pardon ; and may denote these three things. 1 . The gracious, tender, merciful heart and will of God, who is the God of pardons and forgive- ness, or one ready to forgive, to give out mercy, to add to pardon. 2. A respect unto Jesus Christ, the only pro- pitiation for sin, as he is expressly called, Rom. iii. 25. 1 John ii. 2. And this is that which interposes between the gracious heart of God and 104 THE WORDS EXPLAlIfED. the actual pardon of sinners : all forgiveness is founded on propitiation. 3. It denotes condonation, or actual forgive- ness itself, as we are made partakers of it : com- prising it both actively, as it is an act of grace in God ; and passively, as terminated in our souls, with the deliverance that attends it. In this sense, as it looks downwards, and in its effects respects us, it is of mere grace ; and as it looks upwards to its causes, and respects the Lord Christ, it is from propitiation, or atonement, as this is that pardon which is administered in the covenant of grace. Now, as to the place which these words have in this psalm, and their relation to the state and condition of the soul here mentioned, this seems to be their import, " O Lord, although this must be granted, that if thou shouldst mark iniquities according to the tenor of the law, every man living nmst perish, and that for ever ; yet there is hope for my soul, that even I, who am in the depths of sin-entan- glements, may find acceptance with thee. For whilst I am putting my mouth in the dust, if so be there may be hope, I find that there is an atonement, a propitiation, made for sin, on account whereof thou sayest thou hast found a ransom, and wilt not deal with them that come unto thee according to the severity and exigence of thy jus- tice ; but art gracious, loving, tender, ready to forgive and pardon, and dost so accordingly : " There is forgiveness with thee." The following words, " therefore thou shalt be feared," or *' that thou mayest be feared," though in the original free from all ambiguity, yet are so THE WORDS EXPLAINED. 105 signally varied by interpreters, that it may not be amiss to take notice of it in our passage. The Targum hath it, " that thou maycst be seen." This answers not the word, but it doth the sense of the place well enough. God, in his dis- pleasure, is said to " hide himself," or his face, Zsaiah viii. 17. " The Lord hideth his face from the house of Jacob." By forgiveness we obtain again the light of his countenance : this dispels the darkness and clouds that are about him, and gives us a comfortable prospect of his face and favour : " There is forgiveness with him, that he may be seen." Besides, there is but one letter different in the original words, and that which is usually changed for the other. The Septuagint render them " for thy name's sake," or thy own sake ; that is, freely, without any respect unto any thing in us. This also would admit of a fair and sound construction, but that there is more than ordinary eviience of the place's being corrupted. For the vulgar Latin, which, as to the Psalms, was translated out of the Septua- gint, renders these words, " for thy law's sake." Now, though this hath, in itself, no proper sense ^for forgiveness is not bestowed for the law's sake,) yet it discovers the original of the whole mistake. Torah, " the law," differs but in one letter from Torek, '' thou mayest be feared ;" by a mistake whereof, this '' for thy law's sake," crept .into the text. Nor does this any way contenance tne cor- rupt figment of the novelty of the Hebrew vowels and accents ; as though this difference might arise from the Septuagint using a copy that had none, (that is, before their invention,) which might occa- sion mistakes and differences ; for this difference 100 TilL WOilDS Lv PL A IN ED. is in a letter, as well as the vowels ; and therefore there can be no colour for this conceit, unless we say also, that they had copies of old, with other consonants than those we now enjoy. Bellyrmine, in his exposition of this place, endeavours to give countenance to the reading of the vulgar Latin ; " for thy law's sake ;" aftirrning;, that by the lav; here, not the law of our obwlience is intended, but the law or order of God's dealing with us ; that is, his mercy and faithfulness; which is a mere new invention, to countenance an old error, which any tolerable ingenuity would have confessed, rather than have justified by so sorry a pretence : for neither is that expression, or that word, ever used in tlie sense here by him feigned ; nor can it have any such signification. Jerome renders these words, " that thou mayest be dreadful or terrible;" douVjtless not according to the intent of the place. It is for the relief of the soul, and not for the increase of its dread and terror, that this observation is made : " There is forgiveness with tViee." But the words are clear, and their sense is ob- vious; " therefore thou shalt be feared," or, " that thou mayest be feared." By the fear of the Lord, in the Old Testament, the whole worship of God, moral and instituted, all the obedience v.'hich we owe unto hirn, both for matter and manner, is intended. Whatever we are to perform unto God, being to be carried on and performed with reverence and godly fear, that name is given to the whole. "That thou mayest be feared," then, is, that thou mayest be served, worshipped; that 1, who iim ready to faint and give over on account of sin, may yet be encou- THE WORDS EXPLAINED. 107 raged to, and so' continue in, that obedience whicli thou ie(iniicst at my hands ; and this appears to be the sense of the whole verse, as mfluenced by and from those forcg'oing'. '' Although, O Lord, no man can approach unto thee, stand before thee, or walk with thee, if tliou shouldst mark their sins and follies accord- ing to the tenor of the law, nor could they serve so great and holy a God as thou art ; yet, because I know, from thy revelation of it, that there is also with thee, on the account of Jesus Christ the pro- pitiation, pardon and forgiveness, I am encouraged to continue with thee, wailing for thee, worship- l)ing* of thee; when, without this discovery, 1 should rather choose to have rocks and mountains fall upon me, to hide me from thy presence." — " But there is forgiveness with thee, and therefore Ihou shalt be feared." The words being thus opened, we may take a full view in them of the state and condition of the soul, expressed in this psalm ; and that answering the experiences of all who hir'e had any thing to ilo with God, in and about tlie depths and entan- glements of sin. Having, in and from his great depths, ver. 1. addressed himself with fervent and redoubled cries, yea, outcries to God, and to lilm alone for relief, ver. 1,2. ; having acknowledged his iniqui- ties, and considered them according to the tenor of the law ; he confesses himself to be lost and undone for ever on that account, ver. 3. But he abides not in this state of self-condemnation and (lejection of soul ; he says not. There is no hope, God is a jealous God, a" holy God, I cannot serve him; his law is a tierv law, which I cannot stand 108 NO ENCOURAGEMENT before, so that I had as good give over, sit down, and perish, as contend any longer! No, but searching by faith into the discovery that God makes of himself in Christ, through the covenant of grace, he finds a stable foundation of encou- ragement to continue waiting on him, with expec- tation of mercy and pardon. Propositions or observation, from the former exposition of the words. The first proposed to confirmation. No encouragement for any sinner to approach to God, without a discovery of forgiveness. From the words unfolded, as they lie in their connection in the psalm, the ensuing propositions arise. 1. Faith's discovery of forgiveness in God, though it have no present sense of its own pecu- liar interest therein, is the great support of a sin- perplexed soul. 2. Gospel-forgiveness, whose discovery is the sole support of sin-distressed souls, relates to the gracious heart or good-will of the Father, the God of forgiveness; the propitiation that is made by the blood of the Son ; and free pardon, according to the tenor of the covenant of grace. 3. Faith's discovery of forgiveness in God, is the sole foundation of adherence to him, in ac- ceptable worship, and reverential obedience. The first of these is that, the confirmation and improvement of which I principally aim at; and the other, only so far as they have coincidence therewith, or may be used in a subserviency to the illustration or demonstration thereof. In the handling, then, of this truths that it may WITHOUT FORGIVENESS. 109 be of the morei advantage to those whose good is sought and intended, in the proposal and manao^e- ment of it, I shall steer this course, and show, ^ First. That there is not the least encourao-e- ment to the soul of a sinner to deal with God without this discovery. Secondly. That this discovery of forgiveness in God, is a matter great, holy, and mysterious, and which very few, on gospel-abiding grounds, do attain unto. Thirdly. That yet this is a great, sacred, and certain truth, as, from the manifold evidences of it, may be made to appear. Fourthly. That this is a stable support to a sin- distressed soul, shall be manifested; and the whole applied, according to the several concerns of those who shall consider it. I. There is not the least encouragement for the soul of a sinner to entertain any thoughts of ap- proaching to God, without this discovery. All the rest of the world is covered with a deluge of wrath; this is the only ark whereunto the soul may repair' and find rest; all without it is darkness, curse' and terror. We have an instance and example of it, beyond all exception, in Adam. When he knew himself to be a sinner, and it was impossible for him, as we shall shew afterwards, to make a discovery of any such thing as forgiveness with God, he laid aside all thoughts of treating with him ; the best of his foolish contrivance was for an escape '' I heard thy voice (saith he to God) in the garden, and was afraid, because I was naked; and I HID myself," Gen. iii. 10. Nothing but, Thou Shalt die the death, sounded in his ears. In the 110 NO ENCOURAGEMENT morning' of that day, he was made by the hand of God; a few hours before, he had converse and communion with him, with boldness and peace; why then doth nothing now but fear, flying, HIDING, possess him? Adam had sinned; thv. promise was not yet given ; no revelation made of forgiveness in God ; and what other course, than that vain and foolish one, to fix upon, he knew not. No more can any of his posterity, without this revelation. What else any of them hath fixed on in this case, hath been no less foolish than his hiding ; and in most, more pernicious. When Cain had received his sentence from God, it is said, " He went out from the presence, or face, of the Lord," Gen. iv. 16. From his providential presence he could never withdraw himself; so the psalmist informs us at large, Psalm cxxxix. 7—9. The very heathen knew, by the light of nature, that guilt could never drive men out of the reach of God. They knew that the vengeance of God would not spare sinners, nor could be avoided, Acts xxviii. 4. from God's gracious presence, which Cain never enjoyed, he could not depart. It was, then, God's presence as to his worship, and all outward acts of communion, that he forsook and departed from. He had no discovery by faith of forgive- ness, and therefore resolved to have no more to do with God, nor those who cleaved to him ; for it respects his course, and not any one particular action. This also is stated, " The sinners in Zion are afraid, fearfulness hath surprised the hypocrites; who among us shall dwell with devouring fire ? who amongst us shall dwell with everlasting burn- WITHOUT FORGIVENESS. Ill ings?" Isa. xx;xiii. 14. The persons spoken of are sinners, great sinners, and hypocrites ; con- viction of sin, and the desert of it, was fallen upon them ; a light to discern forgiveness they had not ; they apprehend God as devouring fire and everlasting burnings only — one that would not spare, but assuredly inflict punishment ac- cording to the desert of sin ; and thence is their conclusion couched in their interrogation, that there can be no intercourse of peace between him and them ; there is no abiding, no enduring of his presence. And what condition this conside- ration brings the souls of sinners into, when con- viction grows strong upon them, the Holy Ghost declares, Mic. vi. 6, 7. "Wherewith shall I come before the Lord, and bow myself before the high God ? shall I come before him with burnt-offer- ings, with calves of a year old ? will the Lord be pleased with thousands of rams, or with ten thou- sands of rivers of oil ? shall I give my first-born for my transgression, tlie fruit of my body for the sin of my soul ?" Sense of sin presseth, for- giveness is not discovered, (like the Philistines on Saul, Samuel not coming to his direction,) and how doth the poor creature perplex itself in vain, to find out a way of dealing with God ! Will a sedulous and diligent observation of his own ordinances and institutions relieve me ? " shall I come before him with burnt-offerings, and calves of a year old ?" Alas ! thou art a smner, and these sacrifices cannot make thee perfect, or ac- quit thee! Heb. x. 1. Shall I do more than ever he required of any of the sons of men ? ' " O that I had thousands of rams, and ten thousands of rivers of oil, to offer to him !" Alas ! if thou . 12 GREATNESS OF FORGIVENESS. liadst all the bulls and goats in the world, it is not possible that their blood should take away sin, ver. 4. But I have heard of them who have snatched away their own children from their mothers' breasts, and cast them into the fire until they were consumed, so to pacify their conscience in expiating the guilt of their iniquities : shall I take this course ? will it relieve me? I am ready to part with my first-born into the fire, so that I may have deliverance from my transgressions. Alas ! this never came into the heart of God, to accept of! And as it was then, whilst that kind of wor- ship was in force, so is it still as to any duties really to be performed, or imaginarily. Where there is no discovery of forgiveness, they will yield the soul no relief, no support ; God is not to be treated v.ith upon such terms. Greatness and rareness of the discovery of for- giveness in God. Reasons of it. Testimo- nies of conscience , and laiv against it, 8^c. This discovery of forgiveness in God is great, holy, and mysterious, and which very few on gospel -ground do attain unto. All men indeed say there is ; most men are persuaded that they think so ; only men in great and desperate extremities, like Cain or Spira, seem to call it into question. But their thoughts are empty, groundless, yea, for the most part, wicked and atheistical. Elihu tells us, that to declare this aright to a sinful soul, it is the work of " a messenger, an interpreter, one among a thousand," Job xxxiii. 23 : that is, indeed, of Christ himself. The common thoughts of men, about this thing, are slight and foolish, and must GREATNESS OF iORGIVENESS, 113 be resolved into those mentioned by the psahnist, Psahii 1. 21. They think that *' God is alto- gether such an one as themselves ;" that indeed he takes little or no care about these things, but passeth them over as slightly as they do them- selves. That, notwithstanding all their pretences, the most of men never had, indeed, any real disco- very of forgiveness, will be afterwards undeniably evinced ; and 1 shall speedily shew the difference that there is between their vain credulity and a gra- cious gospel discovery of forgiveness in God. For, it must be observed, that by this discovery I in- tend b th the revelation of it made by God, and our understanding and reception of that revelation to our own advantage, as shall be shewn immediately. Now the gTOunds of the difficulty intimated, consist partly in the hindrances that lie in the way of this discovery ; and partly in the nature of the thing itself that is discovered : of both which I shall briefly treat. But here, before I proceed, somewhat must be premised, to shew what it is that I particularly intend by a discovery of forgiveness. It may then be considered two ways: 1. For a doctrinal discovery of it in its truth; 2. An experimental discovery of it in its power. In the first sense, for- giveness in God hath been discovered ever since the giving out of the first promise: God revealed it in a word of promise, or it could never have been known, as shall be afterwards declared. In this sense, after many lesser degrees and advancements of the light of it, it was fully and gloriously brought forth by the Lord Jesus Christ in his own person; and is now revealed and preached in the gospel, and by them to whom the word of K 2 114 TESTIMONY OF CON bCIENCE. reconciliation is committed. And to declare this is the principal work of the ministers of the gospei. Herein lie those unsearchable treasures and riches of Christ, which the apostle esteemed as his chief honour and privilege, that he was intrusted with the declaration and dispensation of, Eph. iii. 8, 9. I know, by many it is despised, by many traduced, whose ignorance and blindness are to be lamented ; but the day is coming which will manifest every man's work of what sort it is. In the latter sense, how it is made by faith in the soul, shall, in its proper place, be farther opened and made known. Here many men mistake and deceive themselves ; because it is so in the book, they think it is so in them also; because they have been taught it, they think they believe it; but it is not so; they have not heard this voice of God at anyjtime, nor seen his shape ; it hath not been revealed to them in its power; to have this done is a great work: For, I. The constant voice of conscience lies against it. Conscience, if not seared, inexorably con- demns, and pronounces wrath and anger upon the soul that hath the least guilt cleaving to it. Now, it hath this advantage, it lieth close to the soul, and by importunity and loud speaking it will be heard in what it hath to say. It will make the whole soul attend, or it will speak like thunder. And its constant voice is, that where there is guilt there must be judgment, Rom. ii. 14, 15. Con- science naturally knows nothing of forgiveness; yea, it is against its very trust, work, and office, to hear any thing of it. If a man of courage and honesty be intrusted to keep a garrison against an enemy, let one come and tell him, that there is peace made between those whom he serves and TESTIMONY OF CONSCIENCE. 115 tlieir enemies, so that he may leave his guard, and set open the gates, and cease his watchfuhiess ; how wary will he be, lest, under this pretence, he be betrayed 1 No, saith he, I will keep my hold, until I have express orders from my superiors. Conscience is intrusted with the power of God in the soul of a sinner, with command to keep all in subjection, with reference to the judgment to come ; it will not betray its trust, in believing every re- port of peace. No ! but this it says, and it speaks in the name of God : " Guilt and punishment are inseparable twins;" if the soul sin, God will judge. What tell you me of forgiveness? I know what my commission is, and that I will abide by ; you shall not bring in a superior commander, a cross principle, into my trust; for if this be so, it seems I must let go my throne, another lord must come in; not knowing as yet, how this whole business 2s compounded in the blood of Christ. Now, whom should a man believe, if not his own con- science ? which, as it will not flatter him, so it intends not to affright him — but to speak the truth as the matter requireth. Conscience hath two works in reference to sin; one to condemn the acts of sin, another to judge the person of the sinner; both with reference to the judgment of God. When forgiveness comes, it would sever and part these employments, and take one of them out of he hand of conscience; it would divide the spoil with this strong one. It shall condemn the fact, J)r every sin ; but it shall no more condemn the sinner, the person of the sinner, that shall be freed from its sentence. Here conscience labours with all its might to keep its whole dominion, and to keep out tlie power of forgiveness from being 116 TESTIMONY OF CONSCIENCE. enthroned in the soul. It will allow men to talk of forgiveness, to hear it preached, though they abuse it every day ; but to receive it in its power, that stands up in direct opposition to its dominion : in the kingdom, saith conscience, I will be greater than thou ; and in many, in the most, it keeps its possession, and will not be deposed. Nor indeed is it an easy work so to deal with it. The apostle tells us, that all the sacrifices of the law could not do it, Heb. x. 2. they could not bring a man into that estate wherein he could have no more conscience of sin ; that is, conscience condemning the person ; for conscience, in a sense of sin, and condemnation of it, is never to be taken away. And this can be no otherwise done but by the blood of Christ, as the apostle at large there declares. It is no easy thing, then, to make a discovery of forgiveness to a soul, when the work and em- ployment which conscience, upon unquestionable grounds, challengeth to itself, lies in opposition to it. Hence is the soul's great desire to establish its own righteousness, whereby its natural principles may be preserved in their power. Let self-righte- ousness be enthroned, and natural conscience de- sires no more ; it is satisfied, and pacified. The law it knows, and righteousness it knows ; but as for forgiveness it says, Whence is it? Unto the utmost, until Christ perfects his conquest, there are, on this account, secret strugglings in the heart against free pardon in the gospel, and fluc- tuations of mind and spirit about it. Yea, hence are the doubts and fears of believers themselves : they are nothing but the strivings of conscience to keep its whole dominion, to condemn the sinner tup: voice of the law. 117 as well as the sin. More or less, it keeps up its pretensions against the gospel whilst we live in this world. It is a great work that the blood of Christ hath to do upon the conscience of a sinner; for whereas, as it hath been declared, it hath a power, and claims a right, to condemn both sin and sinner, the one part of this its power is to be cleared, strengthened, made more active, vigorous, and watchful, the other to be taken quite away: it shall now see more sins than formerly, more of the vileness of all sins than formerly, and condemn them with more abhorrence than ever, upon more and more glorious accounts than formerly; but it is also made to see an interposition betv/een these sins and the person of the sinner who hath com- mitted them; which is no small or ordinary work. II. The law lies against this discovery of for- giveness. The law is a beam of the holiness of God himself; what it speaks to us, it speaks in the name and authority of God ; and I shall briefly shew, concerning it, these two things. 1. That tliis is the voice of the law, namely, that there is no forgiveness for a sinner. 2. That a sinner hath great reason to give credit to the law in this assertion. 1. It is certain that the law knows neither mercy nor forgiveness. The very sanction of it lies wholly against it : "The soul that sinneth shall die. Cursed is he that continueth not in all things writ- ten in the book of the law to do them," Ezek. xviii.4. Deut. xxvii. 26. Hence the apostle pronounces universally, without exception, that they who are *' under the law are under the curse," Gal. iii. 10. and, saith he, ver. 12. '* The law is not of faith." There is an inconsistency between the law and 118 THE VOICE OF THE LAW. believing; they cannot have their abode in power together. Do this, and hve ; fail, and die ; is the constant immutable voice of the law. This it speaks in general to all, and this in particular to every one. 2. The sinner seems to have manifold and weighty reasons to attend to the voice of this law, and to acquiesce in its sentence. For, (1.) The law is connatural to him; his do- mestic, his old acquaintance: it came into the world with him, and hath grown up with him from his infancy: it was implanted in his heart by nature; is his own reason; he can never shake it off, or part with it. It is his familiar, his friend, that cleaves to him as the flesh to the bone ; so that they who have not the law written, cannot but shew " forth the work of the law," Rom. ii. 14, 15. and that because the law itself is inbred to them, and all the faculties of the soul are at peace with it, in subjection to it. It is the bond and ligament of their union, harmony, and corre- spondence among themselves, in all their moral actings ; it gives life, order, motion, to them all. Now, the gospel, which comes to control this sen- tence of the law, and to relieve the sinner from it, is foreign to his nature, a strange thing to him, a thing he hath no acquaintance or familiarity with ; it hath not been bred up with him ; nor is there any thing in him to side with it, to make a party for it, or to plead in its behalf. Now, shall not a man believe a domestic, a friend, indeed himself, rather than a foreigner, a stranger, that comes with uncouth principles, and such as suit not his reason at all ? (2.) The law speaks nothing to a sinner, but THE VOICE OF THE LAW. 119 what his conscience assures him to be true. There is a constant concurrence in the testimony of tlie law and conscience. When the law says, this or ihat is a sin worthy of death, conscience says, it is even so : and where the law of itself, as being a general rule, rests, conscience helps it on, and says, this and that sin, so worthy of death, is the soul guilty of: then die, saith the law, as thou hast deserved. Now, this must needs have a mighty efficacy to prevail with the soul to give credit to the report and testimony of the law ; it speaks not one word but what he hath a wit- ness within himself to the truth of it. These wit- nesses always agree ; and so it seems to be estab- lished for a truth, that there is no forgiveness. (3.) The law, though it speaks against the soul's interest, yet it speaks nothing but what is so just, righteous, and equal, that it even forceth the soul's consent. So Paul tells us, that men '' know this voice of the law to be the judgment of God," Rom. i. 32. They know it, and cannot but consent unto it, that it is the judgment of God, that it is good, righteous, equal, not to be controlled. And indeed what can be more right- eous than its sentence ? It commands obedience to the God of life and death, promises a reward, and declares, that for non-performance of duty, death will be inflicted. On these terms the sin- ner Cometh into the world ; they are good, right- eous, holy; the soul accepts of them, and knows not what it can desire better or more just. This the apostle insists upon, Rom. vii. 12, 13. " Wherefore the law is holy, and the command- ment holy, and just, and good ; was then that which is good made death unto me? Godfcrbid: 120 THE VOICE OF THE LAW. but sin, that it might appear sin, working dealli in me, by that which is good ; that sin by the commandment might become exceeding sinful." Vvlierever the blame falls, the soul cannot but acquit the law, and confess that what it says is righteous and uncontrollably just; and it is meet things should be so. Nov/, though the authority and credit of a witness may go very far in a doubtful matter, when there is a con- currence of more witnesses, it strengthens the testimony ; but nothing is so prevalent to beget belief, as when the things themselves that are spoken are just and good, not liable to any rea- sonable exception. And so is it in this case ; unto the authority of the law, and concurrence of conscience, this also is added, the reasonable- ness and equity of the thing itself proposed, even in the judgment of the sinner ; namely, that every sin shall be punished, and every transgres- sion receive a meet recompense of reward. (4.) But yet farther : what the law says, it speaks in the name and authority of God : v/hat it says, tlien, must be believed, or we make God a liar. It comes not in its own name, but in the name of Him who appointed it. You will say then, Is it so indeed ? Is there no forgiveness with God ? for this is the constant voice of the law, which you say speaks in the name and au- thority of God, and is therefore to be believed. I answer briefly, with the apoctle, " What the law speaks, it speaks to them that are under the law :" it doth not speak to them that are in Christ, whom the *' law of the Spirit of life hath set free from the law of sin and death." But to them that are under the law it speaks, and it THE NATURE AND JUSTICE OF GOD. 121 speaks the very truth ; and it speaks in the name of God, and its testimony is to be received. It says there is no forgiveness in God, namely, to them that are under the law ; and they that shall flatter themselves with a contrary persuasion, will tind themselves wofuUy mistaken at the great day. On these and the like considerations, I say, there seems to be a great deal of reason why a soul should conclude, that it will be according to the testimony of the law, and that he shall not find forgiveness. Lav/ and conscience close together, and insinuate themselves into the thoughts, mind, and judgment of a sinner. They strengthen the testimony of one another, and greatly prevail. If any are otherwise minded, I leave them to the trial : if ever God awaken their consciences to a thorough performance of their duty, if ever he open their souls, and let in the light and power of the law upon them, they will luid it no small work to grapple with them. I am sure, that eventually they prevail so far, that, in the preaching of the gospel, we have great cause to say, ** Lord, who hath believed our re- port ?" We come with our report of forgiveness, but who believes it? by whom is it received? Neither doth the light, nor conscience, nor con- versation of the most, allow us to suppose it is embraced. III. The ingrafted notions that are in the minds of men, concerning the nature and justice of God, lie against this discovery also. There are in all men by nature, indelible characters of the holiness and purity of God, of his justice and hatred of sin, of his invariable righteousness L 122 THE NATURE AND JUSTICE OF GOD. ill the government of the world, that they can neither depose nor lay aside. For notions of God, whatever they are, will bear sway and rule in the heart, when things are put to the trial : they were in the heathens of old : they abode with them in all their darkness, as might be manifested by innumerable instances. But so it is in all men by nature : their inward thought is, that God is an avenger of sin ; that it belongs to his rule and government of the world, his holiness and righteousness, to take care that every sin be punished. This is his judgment, which all men know, as was observed before, Rom. i. 32. Tliey know that it is a righteous thing with God to render tribulation to sinners. From thence is that dread and fear which surprises men at an appre- hension of the presence of God; or of any thing under him, above them, that may seem to come on his errand. This notion, of God's avenging all sin, exerts itself secretly, but effectually ; so Adam trembled, and hid himself: and it was the saying of old, " I have seen God, and shall die." When men are under any dreadful providence, thunder- ings, lightnings, tempests, in darkness, they trem- ble, not so much at what they see, or hear, or feel, as from their secret thoughts that God is nigh, and that he is a consuming fire. Now, these inbred notions lie universally against all apprehensions of forgiveness ; which must be brought into the soul from without-doors, having no principle of nature to promote them. It is true, men, by nature, have presumptions, and common ingrafted notions of other properties of God, besides his holiness and justice; as of his goodness, benignity, love of his creatures, and the PRESUMPTIONS OF FORGIVENESS. 123 like. But all these have this supposition inlaid with them in the souls of men; namely, that all things stand, between God and his creatures, as they did at their first creation ; as they have no natural notion of forgiveness, so the interposition of sin weakens, disturbs, darkens them, as to any im- provement of those apprehensions of goodness and benignity which they have. If they have any notion of forgiveness, it is from some corrupt tra- dition, and not at all from any universal principle that is inbred in nature ; such as are those which they have of God's holiness and vindictive justice. And this is the first ground. From whence it appears that a real, solid discovery of forgiveness is indeed a great work ; many difficulties and hin- drances lie in the way of its accomplishment. False presumjptioyis of forgiveness discovered. Differences between them and evangelical faith. Before I proceed to produce and manage the remaining evidences of this truth, because what hath been spoken lies obnoxious and open to an objection, which must needs rise in the minds of many, that it may not thereby be rendered useless to them, I shall remove it out of the way, that we may pass on to what remains. It will then be said, Doth not all this lie di- rectly contrary to our daily experience ? Do we not find all men full enough, most too full, of ap- prehensions of forgiveness with God ? What so common as, " God is merciful ?" Are not the con- sciences and convictions of the most, stifled by this apprehension ? Can you find a man that is other- 124 PRESUMPTIONS OF FORGIVENESS. wise minded ? Is it not a common complaint, that men presume on it, to their eternal ruin ? Certainly, then, that which all men do, which every man can so easily do, and which you cannot keep men off from doing-, though it be to their hurt, hath no such difficulty in it as is pretended. And on this very account, hath this weak endea- vour to demonstrate this truth been by some laughed to scorn ; men who have taken upon them the teaching of others, but (as it seems) had need be taught themselves, the very first prin- ciples of the oracles of God. Ansv)er. All this, then, I say, is so, and much more to this purpose may be spoken ; the folly and presumption of poor souls herein, can never be enough lamented ; but it is one thing to em- brace a cloud, a shadow, another to have the truth in reality. I shall hereafter shew the true nature of forgiveness, and wherein it doth consist, whereby the vanity of this self-deceiving will be discovered and laid open. It will appear in the issue, that notwithstanding all their pretensions, the most of men know nothing at all, or not any thing to the purpose, of that which is under consideration. I shall therefore, for the present, in some few observations, shew how far this delusion of many differs from a true gospel-discovery of forgiveness, such as that we are inquiring after. I. The common notion of forgiveness, that men have in this world, is twofold : an atheistical pre- sumption on God, that he is not so just and holy, or not just and holy in such a manner as he is by some represented, is the ground of their persuasion of forgiveness. Men think that some declara- tions of God are fitted only to make them mad ; PRESUMPTIONS OF FORGIVENESS. 125 that he takes little notice of these thmgs ; and that what he doth, he will easily pass by, as the^ suppose better becomes him. Come, *' let us eat and drink, for to-morrow we shall die.'^ This is their inward thought, " The Lord will not dc good, neither will he do evil," which, says the psalmist, is men's " thinking that God is such a one as themselves," Psalm 1. 21. They have no deep nor serious thoughts of his greatness, holi- ness, purity, severity, but think he is like them- selves; so far as not to be much moved with what they do. What thoughts they have of sin, the same they think God hath. If, with them, a slight ejaculation be enough to expiate sin, that their consciences be no more troubled, they think it is enough with God, that it be not punished. The generality of men make light work of sin; and yet in nothing doth it appear what thoughts they have of God. He that hath slight thoughts of sin, had never great thoughts of God. Indeed, men's undervaluing of sin arises merely from their contempt of God. All sin's concernments flow from its relation to God ; and, as men's ap- prehensions are of God, so will they be of sin, which is an opposition to him. This is the frame of the most of men ; they knov/ little of God, and are little troubled about any thing that relates to him. God is not reverenced, sin is but a trifle, forgiveness a matter of nothing; whoso will, may have it for asking ! But shall this atheistical wick- edness of the heart of man be a discovery of for- giveness ? Is not this to make God an idol? He who is not acquainted with God's holiness and purity, who knows not sin's desert and sinfulness, knows nothing of forgiveness. l2 126 PRESUMPTIONS OF FORGIVENESS. II. From the doctrines of the gospel commonly preached and made known, there is a general notion begotten in the minds of men, that God is ready to forgive. Men, I say, from hence have a doctrinal apprehension of this truth, without any real satisfactory foundation of that apprehension as to themselves. This they have heard, this they have been often told, so they think, and so they are resolved to do. A general persuasion hereof, spreads itself over all to whom the sound of the gospel doth come. It is not fiducially resolved into the gospel, but is an opinion growing out of the report of it. Some relief men find by it, in the common course of their conversation, in the duties of worship which they do perform ; as also in their troubles and distresses, whether internal and of conscience, or external and of providence; so that they resolve to retain it. And this is that which I shall briefly speak to ; aniJ therein manifest the differences between this common prevailing apprehension of forgiveness, and faith's discovery of it to the soul in its power. 1. That which we reject is loose and general, not fixed, ingrafted, or planted in the mind. So is it always, where the minds of men receive things only in their notion, and not in their power. It wants fixedness and foundation; which defects accompany all notions of the mind that are only retained in the memory, not implanted in the judgment. They have general thoughts of it, which they use as occasion serves. They hear that God is a merciful God, and as such they intend to deal with him. For the true rise and foundation of it, whence, or on what account, the PRESUMPTIOlSrS OF FORGIVEXESS. 127 pure and holy God, who will do no iniquity ; the righteous God, whose judgment it is, that they who commit sin are worthy of death, should yet pardon iniquity, transgression, and sin, they weigh it not, they consider it not ; or, if they do, it is in a slight and notional way, as they consider the thing itself. They take it for granted that so it is; and are never put seriously upon the inquiry, how it comes to be so ; and that because indeed they have no real concern in it. How many thou- sands may we meet with, who take it for granted that forgiveness is to be had with God, who never yet had any serious exercise in their souls about the grounds of it, and its consistency with his holiness and justice ! But those who know it by faith, have a sense of it fixed particularly and dis- tinctly on their minds. They have been put upon an inquiry into the rise and grounds of it in Christ; so that, on a good and imquestionable foundation, they can go to God, and say, " There is forgiveness with thee." They see how, and by what means, more glory comes to God by forgive- ness, than by punishing of sin ; which is a matter that the other sort of men are not at all solicitous about. If they may escape punishment, whether God have any glory or not, for the most part they are indifferent. 2. The first apprehension ariseth, without any trial, upon mquiry in the consciences of those in whom it is. They have not, by the power of their convictions, and distresses of conscience, been put to make inquiry, whether this thing be so or not. It is not a persuasion that they have arrived at, in a way of seeking satisfaction to their own souls ; it is not the result of a deep 128 PRESUMPTIONS OF FORGIVENESS. inquiry after peace and rest ; it is antecederxt uilto trial and experience ; and so is not iaitb, but opinion. For although faith be not experi- ence, it is inseparable from it, as is every prac- tical habit. Distresses in their consciences have been prevented by this opinion, not removed. The reason why the most of men are not troubled about their sins to any purpose, is from a per- suasion that God is merciful, and will pardon ; when, indeed, none can really, on a gospel ac- count, ordinarily, have that persuasion, but those who have been troubled for sin, and that to pur- pose. So is it with those who make this dis- covery by faith : they have had conflicts in their own spirits, and, being deprived of their peace, have accomplished a diligent search, whether for- giveness were to be obtained or not. The per- suasion they have of it, be it more or less, is the ssue of a trial they have had in their own souls, of an inquiry how things stood between God and them, as to peace, and the acceptation of their persons. This is a vast difference : the one sort might possibly have had trouble in their consciences about sin, had it not been for their opinion of forgiveness : t'his had prevented or stifled their convictions, not healed their wounds, which is the work of the gospel ; but kept them from being wounded, which is the work of security. Yea, here lies the ruin of the most of those who perish under the preaching of the gospel : they have received the general notion of pardon ; it floats in their minds, and promptly presents itself to their relief on all occasions. Doth God at any time, in the dispensation of the word, under an affliction, upon some great sin against their PRESUMPTIONS OF FORGIVENESS. 129 ruling light, begin to deal with their consciences ; before their conviction can ripen, or come to any perfection, before it draw nigh to its perfect work, they choke it, and heal their consciences with this notion of pardon. Many a man, be- tween the assembly and his dwelling-house, is thus cured. You may see them go away sha- king their heads, and striking on their breasts, and, before they come home, be as whole as ever : " Well ! God is merciful, there is pardon," hath wrought the cure. The other sort have obtained their persuasion as a result of the dis- covery of Christ in the gospel,upon a full convic- tion. Trials they have had, and this is the issue. 3. The one (which we reject) worketh no love to God, no delight in him, no reverence of him, but rather a contempt and commonness of spirit in dealing with him. There are none in the world that deal worse with God, than those who have an ungrounded persuasion of forgiveness ; and if they do fear him, or love him, or obey him in any thing, more or less, it is on other motives and considerations, which will not render any thing they do acceptable, and not at all on this. As he is good to the creation, they may love ; as he is great and powerful, they may fear him ; but sense of pardon, as to any such ends or purposes, hath no power upon them. Carnal boldness, formality, and despising of God, are the common issues of such a notion and per- suasion. Indeed, this is the generation of great sinners in the world ; men who have a general apprehension, but not a sense of the special power of pardon, openly or secretly in fleshly or spiritual sins, are the great sinners among men. 130 PRESUMPTIONS OF FORGIVENESS. Where faith makes a discovery of forgiveness, all things are otherwise. Great love, fear, and reverence of God, are its attendants. Mary Mag- dalen loved much, because much was forgiven. Great love will spring out of great forgiveness. *' There is forgiveness with thee, (saith the psalm- ist,) that thou mayest be feared," No unbeliever doth truly and experimentally know the truth of this inference. But so it is, when men "■ fear the Lord and his goodness," Hos. iii. 5. I say, then, where pardoning mercy is truly appre- hended, where faith makes a discovery of it to the soul, it is endeared to God, and possessed of the great springs of love, delight, fear, and reverence. Psalm cxvi. 1 — 7. 4. This notional apprehension of the pardon of sin, begets no serious thorough hatred and detestation of sin, nor is prevalent to a relin- quishment of it ; nay, it rather secretly insinuates into the soul encouragements to a continuance in it. It is the nature of it to lessen and exte- nuate sin, and to support the soul against its con- victions. So Jude tells us, that some " turn the grace of God into lasciviousness," ver. 4. and, says he, '' they are ungodly men ;" let them profess what they will, they are ungodly men. But how can they turn the grace of our God into lasciviousness ? Is grace capable of a conversion into lust or sin ? Will what was once grace ever become wantonness ? It is the doctrine, not the real substance of grace, that is intended. The doctrine of forgiveness is this grace of God, which may be thus abused. From hence do men, who have only a general notion of it, habitually draw secret encouragements to sin and folly. Paul PRESUMPTIONS OF FORGIVENESS. 131 also lets us know, that carnal men, coming to a doctrinal acquaintance with gospel grace, are very- apt to make such conclusions, Rom. vi. 1. And it will appear at the last day, how unspeakably this glorious grace hath been perverted in the world. It would be well for many if they had never heard the name of forgiveness. It is other- wise where this revelation is received indeed in the sold by believing, Rom. vi. 14. Our being under grace, under the power of the belief of for- giveness, is our great preservative from being un- der the power of sin. Faith of forgiveness is the principle of gospel obedience, Titus ii. 11, 12. 6. The general notion of forgiveness brings with it no sweetness, no rest to the soul. Flashes of joy it may, abiding rest it doth not. The truth of the doctrine fluctuates to and fro in the minds of those that have it, but their wills and affections have no solid delight nor rest by it. Hence, notwithstanding all that profession which is made in the world, of forgiveness, most men ultimately resolve their peace and comfort into themselves. As their apprehensions are of their own doing, good or evil, according to their ruling light, whatever it be ; so, as to peace and rest, they are secretly tossed up and down. Every one, in his several ways, pleaseth himself with what he doth in answer to his own convictions, and is disquieted as to his state and condition according as he seems to himself to come short thereof. To m^akc a full life of content upon pardon, they know not how to do it. One duty yields them more true repose than many thoughts of forgiveness. But faith finds sweetness and rest in it : being thereby apprehended, it is the 132 NATURE OF GOSPEL FOllGl VENESa. only harbour of the soul ; it leads a man to God, as good, to Christ as rest. Fading vanishing joys do oft-times attend the one ; but solid delight, with constant obedience, are the fruits only of the other. 6. Those who have the former only, take up their persuasion on false grounds, though the thing itself be true; and they cannot but use it to false ends and purposes, besides its natural and genuine tendency. For their grounds, they will be discovered when I come to treat of the true nature of gospel forgiveness : for the end, it is used generally only to fill up what is wanting. Self-righteousness is their dependence, and when that is too short or too narrow to cover them, they piece it out by forgiveness. Where conscience accuses, this must supply the defect. Faith lays it on its proper foundation, of which afterwards also; and it useth it to its proper end, namely, to be the sole and only ground of our acceptance Avith God. That is the proper use of forgiveness, fiat all may be of grace ; for when the foundation is pardon, the whole superstructure must needs be grace. From what hath been spoken, it is evi- dent that, notwithstanding the pretences to the contrary, insinuated in the objection now removed, it is a great thing to have gospel-forgiveness dis- covered to a soul in a saving manner. The true nature of gospel-forgiveness. Its rela- tion to the goodness, grace, and will of God — to the blood of Christ — to the -promise of the gospel. The considerations of faith about it. The difficulties that lie in the way of faith's dis- covery of forgiveness, whence it appears to be a THE GRACE OF GOD. 133 matter of greater weight and importance, than it is commonly apprehended to be, have been in- sisted on in the foregoing discourse. There is yet remaining another ground of the same truth. Now this is taken from the nature and greatness of the thing itself discovered, that is, of forgiveness. To this end I shall shew what it is, wherein it dOth consist, what it comprises and relates to, according to the importance of the second proposition before laid down. ' I do not in this place take forgiveness, strictly and precisely, for the act of pardoning ; nor shall I dispute what that is, and wherein it doth consist. Consciences that come with sin-entan- glements to God, know nothing of such disputes. Nor will this expression, " There is forgiveness with God," bear any such restriction, as that it should regard only actual pardon. That which I have to do, is to inquire into the nature of that pardon, which poor convinced troubled souls seek after; and which the scriptures propose to diem, for their relief and rest. And I shall not handle this absolutely neither, but in relation to the truth under consideration ; namely, that it is a great thing to attain to a true gospel discovery of forgiveness. I. As was shewed in the opening of the words, the forgiveness inquired after hath relation to the gracious heart of the Father. Two things I under- stand hereby : 1. The infinite goodness and graciousness of his nature. 2. The sovereign purpose of his v/ill and grace. There is considerable in it, the infinite goodness of his nature. Sin stands in a contrariety to God; M 134 THE GRACE OF GOD. it is a rebellion against his sovereignty, an opposi- tion to his holiness, a provocation to his justice, a rejection of his yoke, a casting off, what lies in the sinner, of that dependence which a creature hath on its Creator. That God, then, should have pity and compassion on sinners, in every one of whose sins there is all this evil, and inconceivably more than we can comprehend, it argues an infinitely gracious, good, and loving heart and nature in him ; for God doth nothing but suitably to the properties of his nature; and from them, all the acts of his will are the effects of his nature. Now, whatever God proposes, as an encourage- ment for sinners to come to him, it is of, or hath a special influence unto, the forgiveness that is with him : for nothing can encourage a sinner, as such, but under this consideration, that it is, or it re- spects, forgiveness. That this graciousness of God's nature lies at the head or spring, and is the root from whence forgiveness grows, is manifest from that solemn proclamation which he made of old of his name, and the revelation of his nature therein, (for God assuredly is what by himself he is called), *' The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving ini- quity, and transgression, and sin," Exod. xxxiv. 6, 7. His forgiving iniquity flows from hence, that in his nature he is merciful, gracious, long- suffering, abundant in goodness. Were he not so infinite in all these, it were vain to look for for- giveness from him. Having made this known to be his name, and thereby declared his nature, he, in many places, proposes it as a relief, a refuge for sinners, an encouragement to come unto him. THE GRACE OF GOD. 135 and to wait for mercy from him. " They that know thy name, will put their trust in thee," Psalm ix. 10. It will encourage them so to do; others \vave no foundation of their confidence ; but if this name of God be indeed made known to us by the Holy Ghost, what can hinder, why we should not repair to him, and rest upon him? So Isaiah 1. 10. '* Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light, let him trust in tlie name of the Lord, and stay upon his God." Not only sinners, but sinners in great distress, are here spoken to. Darkness of state and condition, in the scripture, denotes every thing of disconsolation and trouble. To be, then, in darkness, where yet there is some light, some relief, though darkness be predominant, is sad and disconsolate ; but nov/, not only to be, but also to walk, that is, to con- tinue a course in darkness, and that with no light, no discovery of help or relief, this seems to be an overwhelming condition ; yet sinners, in this estate, are called "to trust in the name of the Lord." I have shewed before, that nothing but forgiveness, or that which influences it, and encourages to an expecta- tion of it, is of any use to a sinner, much more one in such great distress on account of sin ; yet is such an one here sent only to the name of the Lord, wherein his gracious heart and nature is revealed. That, then, is the very fountain and spring of for- giveness ; and this is that which John would work a sense of upon our souls, where he tells us, that " God is love," I John iv. 8. or one of an infi- nitely gracious, tender, good, compassionate, lov- ing nature. Infinite goodness and grace is the soil wherein forgiveness grows. It is impossible 136 THE GRACE OF GOD. that this flower should spring from any other root; unless this be revealed to the soul, forgiveness is not revealed. To consider pardon, merely as it is terminated on ourselves, not as it flows from God, will bring neither profit to us, nor glory to God. And this also (which is our design in hand) will make it appear, that this distovery of forgiveness, whereof we speak, is indeed no common thing, but a great discovery. Let men come, with a sense of the guilt of sin, to have deep and serious thoughts of God, they will find it no such easy and light matter to have their hearts truly and thoroughly apprehensive of this loving and gracious nature of God, in reference to pardon. It is an easy matter to say so in common, but the soul will not find it so easy to believe it for itself. What hath been spoken before, concerning the ingrafted notions that are in the minds of men, about the justice, holiness, and severity of God, will here take place. Though men profess that God is gracious, yet that aversion which they have to him and communion with him, abundantly manifests that they do not believe what they say and profess. If they did, they could not but delight and trust in him, which they do not; for " they that know his name will put their trust in him." So the slothful servant in the gospel said, " I knew that thou wast austere," and not for me to deal with ; it may be he professed otherwise before, but that lay in his heart when it came to the trial. But this, I say, is necessary to those to whom this discovery is to be made; even a spiritual apprehension of the gracious, loving heart and nature of God. This is the spring of all that follows; and the fountain must needs be infinitely sweet, from whence such THE GRACE OF GOD. 137 streams do flow. He that considers the glorious fabric of heaven and earth, with the things con- tained in them, must needs conclude, that they were the product of " infinite wisdom and power ;'^ nothing less or under them could have brought forth such an effect. And he that really considers forgiveness, and looks on it with a spiritual eye, must conclude, that it comes from infinite good- ness and grace. And this is that which the hearts of sinners are exercised about, when they come to deal for pardon, '' Thou, Lord, art good, and ready to forgive," Psalm Ixxxvi. 5. " Thou art a God ready to pardon, gracious and merciful, slow to anger, and of great kindness," Nehem. ix. 17. And, " Who is a God like unto thee, that pardon- eth iniquity? — because he delighteth in mercy,'' Micah vii. 18. And God encourageth them here- unto, wherever he says, that he forgives sins, and blots out iniquities, for his own sake, or his name's sake; that is, he will deal with sinners according to the goodness of his own gracious nature. So, Hos. xi. 9. " I will not execute the fierceness of mine anger, I will not return to destroy Ephraim, for I am God, and not man." Were there no more mercy, grace, compassion, to be shewed in this case, than it is possible should be treasured up in the heart of man, it would be impossible that Ephraim should be spared ; but, saith he, " I am God, and not man;" consider the infinite large- ness, bounty, and goodness, of the heart of God, and there is yet hope. When a sinner is in good earnest seeking after forgiveness, there is nothing he is more solicitous about, than the heart of God towards him; nothing that he more labours to have a discovery of ; there is nothing that sis and M 2 138 THE GRACE OF GOD. Satan labour more to hide from bim; this he rolls in his mind, and exercises his tlioughts about; and if ever that voice of God, *' Fury is not in me," Isa. xxvii. 4. sound in his heart, he is relieved from his great distresses. And the fear of our hearts in this matter, our Saviour seems to intend the prevention, or a removal of, John xvi. 26, 27. ** I say not that I will pray the Father for you, for the Father himself loveth you." The disciples had good thoughts of the tender heart and care of Christ himself, the Mediator, towards them : but what is the heart of the Father, what acceptance shall they find with him ? Will Christ pray that they may find favour with him ? Why, saith he, as to the love of his heart, there is no need of it ; "for the Father himself loveth you." If this, then, belongeth to forgiveness, as whoever hath sought for it knoweth thajt it doth, it is certainly no common discovery to have it revealed to us. To have all the clouds and darkness that are raised by sin, between us and the throne of God, dispelled; to have the fire, and storms, and tem- pests, that are kindled and stirred up about him by the law, removed ; to have his glorious face unveiled, and his holy heart laid open, and a view given of those infinite treasures and stores of good- ness, mercy, love, and kindness, which have had an unchangeable habitation therein from all eter- nity ; to have a discovery of these eternal springs of forbearance and forgiveness, is that which none but Christ can accomplish and bring about, John xvii. 6. II. This is not all. This eternal ocean, that is infinitely satisfied v.ith its own fulness and perfection, doth not naturally yield forth streams THE GRACE OF GOD. 139 for our refreshment. Mercy and pardon do not come forth from God, as light doth from the sun, or water from the sea, by a necessary conse- quence of their natures, whether they will or not. It doth not necessarily follow, that any one must be made partaker of forgiveness, because God is infinitely gracious : for, may he not do what he will with his own ? " Who hath given first unto him, that it should be recompensed unto Kim again ?" Rom. xi. 35. All the fruits of God's goodness and grace are in the sole keeping of his own sovereign will and pleasure. This is his great glory, Exod. xxxiii. 18, 19. '■' Shew me thy glory," saith Moses. *' And he said, I will make all my goodness to pass before thee, and I will proclaim the name of the Lord before thee ; and I will be gracious to whom I will be gra- cious." Upon that proclamation of the name of God, that he is '' merciful, gracious, long-suf- fering, abundant in goodness," some might con- clude, that it could not but be well with all ; he is such a one, as that men need scarce be beholden to him for mercy ; nay, saith he, but this is my great glory, that, " I will be gracious to whom I will be gracious." There must be an interposition of a free act of the will of God, to deal with us according to this his abundant goodness, or we can have no interest therein. This I call the purpose of his grace, or the " good pleasure that he hath purposed in himself," Eph. i. 9 ; or, as it is termed, ver. 5, 6. " the good pleasure of his will, that he hath purposed, to the praise of his glorious grace." — This free and gracious pleasure of God, or purpose of his will to act towards sinners according to his own 140 CHRIST PURCHASES FORGIVENESS. abundant goodness, is another thing that influences the forgiveness of which we treat. Pardon flows immediately from a sovereign act of free grace. This free purpose of God's will and grace, for the pardoning of sinners, is indeed that which is prin- cipally intended, when we say, " There is for- giveness with him ;" that is, he is pleased to for- give ; and so to do is agreeable to his nature. Now, the mystery of this grace is deep, it is eternal, and therefore incomprehensible. Few there are whose hearts are raised to a contem- plation of it. Men rest and content themselves in a general notion of mercy, which will not be advantageous to their souls ; freed they would be from punishment, but what it is to be forgiven, they inquire not. So what they know of it, they come easily by ; but will find in the issue, it will stand them in little stead. But these fountains of God's actings are revealed, that they may be the fountains of our comforts. Now, of this purpose of God's grace, there are several acts^ all of them relating to gospel forgiveness. 1 . There is his purpose of sending his Son to be the great means of procuring, of purchasing, forgiveness. Though God be infinitely and in- comprehensibly gracious, though he purpose to exert his grace and goodness towards sinners, yet he will so do it, do it in such a way, as shall not be prejudicial to his own holiness and righteous- ness. His justice must be satisfied, and his holy indignation against sin made knovvn ; wherefore he purposeth to send his Son, and hath sent him, to make way for the exercise of mercy, so as no way to eclipse the glory of his justice, holiness, CHRIST PURCHASES FORGIVENESS. 141 and hatred of sin. Better we should all eternally come short of forgiveness, than that God should lose any thing of his glory. This we have, Rom. iii. 25. " God set Him forth to be a propitiation through faith in his blood, to declare his right- eousness for the remission of sins that are past." The remission of sins is the thing aimed at ; but this must be so brought about, as that therein not only the mercy, but the righteousness of God may be declared; and therefore it must be brought forth by a propitiation, or making of an atone- ment in the blood of Christ. So John iii. 16. 1 John iv. 9. Rom. v. 8. This, I say, also lies in the mystery of that forgiveness that is administered in the gospel ; it comes forth from this eternal purpose of making way, by the blood of Christ, to the dis- pensation of pardon : and this greatly heightens the excellency of this discovery. Men who have slight thoughts of God, whose hearts were never awed with his dread or greatness, who never seriously considered his purity and holiness, may think it no great mat- ter that God should pardon sin. But do they consider the way whereby it was to be brought about? even by the sending of his only Son, and that to die, as we shall see afterwards. Neither was there any other way whereby it might be done. Let us now lay aside common thoughts, assent upon reports and traditions, and rightly weigh this matter ; doubtless we shall find it to be a great thing, that forgiveness should be so with God, as to be made out unto us, (we know somewhat what we are,) by sending his only Son to die. Oh how little is this really believed, even by those who make a profession of it ! and what 142 CHRIST PURCHASES FORGIVENESS. mean thoughts are entertained about it, when men seek for pardon ! In-niunity from punish- ment is the utmost that lies in the aims and desires of most, and is all that they are exer- cised in the consideration of, when they deal with God about sin. Such men think, and will do so, that we have an easy task in hand, namely to prove that there is forgiveness in God ; but this ease lies in their own ignorance and darkness. If ever they come to search after it indeed, to inquire into the nature, reasons, causes, fountain, and springs of it, they will be able to give another account of these things. Christ is the centre of the mystery of the gospel, and forgiveness is laid up in the heart of Cinist, from the love of the Father; in him are all the treasures of it hid. And surely it is no small thing to have the heart of Christ revealed unto us. When believers deal about pardon, their faith exercises itself about this, that God, with whom the soul hath to do /lath sent the Lord Christ to die, for this end, that it may be freely given out. General notions ol impunity they dwell not on, they pass not for ; they have a closer converse with God, than to be satisfied with such thoughts. They inquire into the graciousness of his nature, and the good plea- sure of his will, the purpose of his grace ; they ponder, and look into the mystery of his wisdom, and love in sending his Son. If these springs be not clear unto them, the streams will yiek. them but little refreshment. It is not enough that we seek afier salvation, but we are to inquire and search diligently, into the nature and manner of it. These are the things that the '* angels desire to bow down and look into/' 1 Pet. i. CHRIST PURCHASES FORGIVENESS. 143 11 — 13. And some think, if they have got a form of words about them, they have obtained a sufficient comprehension of them. It is, doubt- less, one reason why many, who truly believe, do yet so fluctuate about forgiveness all their days, that they never exercised faith to look into the springs of it, its eternal fountains, but have merely dwelt on actual pardon. However, I say, these things lie utterly out of the consideration of the common pretenders to an acquaintance with the truth we have in hand. 2. There is another sovereign act of God's will to be considered in this matter : and that is, his eternal designation of the persons who shall be made partakers of this mercy. He hath not left this thing to hazard and uncertainties, that it should, as it were, be unknown to him who should be pardoned, and who not. Nay, none ever are made partakers of forgiveness, but those whom he hath eternally and graciously designed thereunto. So the apostle declares it, Eph. i. 5 — 7. The rise is his eternal predestination ; the end, the glory of his grace; the means, redemption in the blood of Christ ; the thing itself ,*forgiveness of sins. None ever are or can be riiade partakers thereof, but by virtue of this act of God's will and grace ; which thereupon hath a peculiar influence into it, and is to be respected in the consideration of it. I know this may be abused by pride, profaneness, and unbelief; and so may the whole work of God's grace ; and so it is, even the blood of Christ, in an especial manner ; but, in its proper place and use, it hath a signal influence as to the glory of God, and the consolation of the souls of men. 144 THE PROPITIATION OF CHRIST. There are also other acts of this purpose of God's grace, as of giving sinners to Christ, aiul giving sinners an interest in Christ, which I shall not insist upon, because the nature of them is sufficiently discovered in that one explained already. III. Forgiveness hath respect to the propitiation made in and by the blood of Christ, the Son of God : this was declared in the opening of the words. Indeed here lies the knot and centre of gospel forgiveness: it flows from the cross, and springs out of the grave of Christ. Thus Ehhu describes it, " God is gracious to him, and saith. Deliver him from going down to the pit, I have found a ransom," Job xxxiii. 9A, The whole of what is aimed at lies in these words : 1. There is God's gracious and merciful heart towards a sinner: " He is gracious unto him." 2. There is actual forgiveness itself, of which we shall treat afterwards : " He saith. Deliver him from going down to the pit." And 3. There is the centre of the whole, wherein God's gracious heart, and actual pardon, do meet; and that is, the ran- som, the propitiation or atonement, that is in the blood of Christ, of which we speak, " I have tbund a ransom." The same is expressed, " My righteous servant shall justify many, for he shall bear their iniqui- ties," Isa. liii. 11. Of the justification of sinners, absolution, or pardon, is the first part. This ariseth from Christ's bearing their iniquities : therein he " finished the transgression, made an end of sin, and made reconciliation for iniquity," Dan. ix. 24. Even all the sacrifices, and so, con- sequently, the whole worship of the Old Testa- THE PROPITIATION OF CHRIST. 145 ment, evinced this relation between forgiveness and blood-shedding; whence the apostle con- cludes, that without " shedding of blood there is no remission," Heb. ix. 22. that is, all pardon ariseth from blood-shedding, even of the blood of the Son of God. So that we are said, in him, to have " redemption, even the forgiveness of sins," Eph. i. 7. Our redemption in his blood, is our forgiveness; not that we are all actually pardoned in the blood of his cross ; for, thereunto must be added, gospel forgiveness, of which afterwards ; but thereby it is procured, the grant of pardon is therein sealed, and security given, that it shall, in due time, be made to us. To which purpose is that discourse of the apostle, Rom. iii. 24, 25, 26. The work there mentioned, proceeds from grace, is managed to the interest of righteousness, is carried on by the blood of Christ, and issues in forgiveness. Now, the blood of Christ relates variously to the pardon of sin. 1. Pardon is purchased and procured by it. Our redemption is our forgiveness, as the cause contains the effect. No soul is pardoned, but with respect to the blood of Christ, as the procuring cause of that pardon. Hence, he is said to " have washed us in his blood," Rev. i. 5. '' in himself, to have purged our sins," Heb. i. 3. by " one offering, to have taken away sin, and for ever to have perfected them that are sanctified," Heb. x. 14. to be the '' ransom and propitiation" of our sins, 1 John ii. 2. to have made " an end of sin," Dan. ix. 24. and to have '' made reconciliation for the sins of his people," Heb. ii. 17. God hath en- closed his rich stores of pardon and mercy in the blood of Jesus Christ. 146 THE PROPITIATION OF CHRIST. 2. Because, in his blood, the promise of pardon is ratified and confirmed, so that nothing is want- ing to our complete forgiveness, but our pleading the promise by faith in him. " All the promises of God are in him, yea, in him, amen," 2 Cor. i. 20. that is, faithfully and irrecoverably and immutably established. And therefore the apostle having told us, that this is the covenant of God, that he '* would be merciful to our sins and iniquities,'' Heb. viii. 12. he informs us, that, in the under- taking of Christ, this covenant is become a testa- ment, chap. ix. 15, 16, 17. so ratified in his blood, that mercy and forgiveness of sin is irrevocably confirmed to us therein. 3. Because he hath in his own person, as the Head of the church, received an acquitment for the whole body. His personal discharge upon the accomplishment of his work, was a pledge of the discharge which was in due time to be given to his whole mystical body. Peter tells us, Acts ii. 24. that it was impossible he should be detained by death: and why so? because, death being penally inflicted on him, when he had paid the debt, he was legally to be acquitted, Nov/, for whom, and in whose name and stead, he suffered ; for them, and in their name and stead, he received his acquitment. 4. Because, upon his death, God the Father hath committed to him the whole management of the business of forgiveness, " He (now) gives re- pentance and forgiveness of sins," Acts v, 31. It is Christ that forgives us. Col. iii. 13. All for- giveness is now at his disposal, and he pardoneth whom he will : even all that are given to him of the Father, not casting out any that come to God bv him. He is intrusted with all the stores of his THE mOPITIATION OF CHRIST. 147 Father's purpose, and his own purchase; and tlience tells us, that *' all things that the Father hath are his," John xvi. 15. In all tliese respects doth forgiveness relate to the blood of Christ. Mercy, pardon, and grace, could find no other way to issue forth from the heart of the P'ather, but by the heart's blood of the Son, and so do they stream to the heart of the sinner. Two things are principally to be considered in the respect that forgiveness hath to the blood of Christ. 1. The way of its procurement; 2. The way of its administration by him. The first is deep, mysterious, dreadful. It was by his blood, the blood of the cross, the travail of his soul ; his undergoing wrath and curse. The other is gra- cious, merciful, and tender; whence so many things are spoken of his mercifulness and faith- fulness, to encourage us to expect forgiveness from him. This also adds to the mysterious depths of for- giveness, and makes its discovery a great matter. The soul that looks after it in earnest, must con- sider what it cost. How light do most men make of pardon ! What an easy thing is it to be ac- (piainted with it ! And no very hard matter to obtain it. But to hold communion with God In the blood of his Son, is a thing of another nature than IS once dreamed of by many, who think they know well enough what it is to be pardoned. " God be merciful," is a common saying; and as common to desire he would be so " for Christ's sake." Poor creatures are cast into the mould of such expressions, who know neither God, nor mercy, nor Christ, nor any thing of th&mystery of 148 THE PROMISE Of THE GOSPEL. the gospel. Others look on the outside of the cross: to see into the mystery of the love of the Father, working in the blood of the Mediator ; to consider, by faith, the great transaction of divine wisdom, justice, and mercy therein, how few attain to it! To come to God, by Christ, for for- giveness, and therein to behold the law issuing all its threats and curses in his blood, and losing its sting, putting an end to its obligation to punish- ment ; in the cross to see all sins gathered up in the hands of God's justice, and made to meet on the Mediator; and eternal love springing forth triumphantly from his blood, flourishing into par- don, grace, mercy, forgiveness — this the heart of a sinner can be enlarged to only by the Spirit of God. IV. There is, in forgiveness, free discharge, or pardon, according to the tenor of the gospel ; and this may be considered two ways. 1. As it lies in the promise itself; and so it is God's gracious declaration of pardon to sinners, by the blood of Christ; his covenant to that end and purpose; which is variously proposed, according as he knew was needful for all the ends and purposes of in- generating faith, and communicating that conso- lation which he intends therein. This is the law of his grace, the declaration of the mystery of his love, before insisted on. 2. There is the brino-ins: home and application of all this mercy to the soul of a sinner by the Holy Ghost ; wherein we are " freely forgiven all our trespasses," Col. ii. 13. Gospel forgiveness, I say, respects all these things, these principles have all an influence into it. And that which makes this more evident, wherewith I shall close this consideration of the THE PROMISE OF THE GOSPEL. 149 nature of it, is, that faith, in its application of itself to God, about and for forgiveness, doth dis- tinctly apply itself to, and close with, sometimes one of these severally and singly, sometimes another, and sometimes jointly takes in conside- ration all of them expressly. Not that at any time it fixes on any or either of them, exclusively of the others ; but that eminently it finds some special encouragement at some season, and some peculiar attraction from some one of them, more than from the rest; and then that proves an inlet, a door of entrance, to the treasures that are laid up in the rest of them. Let us go over the severals by instances. 1. Sometimes faith fixes upon the name and infinite goodness of the nature ^of God, and draws out forgiveness from thence. So doth the psalmist, " Thou, Lord, art good, and ready to forgive," Psalm ixxxvi. 5. He rolls himself, in the pursuit and expectation of pardon, on the infinite goodness of the nature of God. So Nehem. ix. 17. "Thou art a God of pardons, or ready to forgive ; of an infinite, gracious, loving nature; not severe and wrathful:" and this is that which we are encou- raged to, " to stay on the name of God," Isa. 1. 10. as in innumerable other places. And thus faith oftentimes finds a peculiar sweet- ness and encouragement in and from the conside- ration of God's gracious nature. Sometimes this is the first thing it fixes on, and sometimes the last it rests in ; and oftentimes it makes a stay here, when it is driven from all other holds. Faith can say, However it be, yet God is gracious ; and at least make that conclusion which we have from it, " God is gracious and merciful, who knoweth but 150 THE VIEW OF FAITH. he will return/' Joel ii. 13, 14. And when faith hath well laid hold on this consideration, it will not easily be driven from its expectation of relief and forgiveness, even from hence. 2. Sometimes the soul, by faith, addresses itself in a peculiar manner to the sovereignty of God's will ; whereby he is gracious to whom he will be gracious, and merciful to whom he will be merci- ful, which, as was shewed, is another considerable spring or principle of forgiveness. This way David's faith steered him in his great strait and perplexity, " If I shall find favour in the eyes of the Lord, he will bring me again ; but if he thus say, I have no delight in thee, behold here am T, let him do unto me as seemeth good unto him !" 2 Sam. xv. 25, 26. That which he hath in consideration, is. Whether God hath any delight in him, or not? that is, Whether God would graciously remit and pardon the great sin, against which, at that time, he manifested his indignation. Here he lays himself down before the sovereign grace of God, and waits patiently the discovery of the free act of his will concerning him ; and at this door, as it were, enters into the consideration of those other springs of pardon, which faith inquires after, and closes with. This, sometimes, is all the cloud that appears to a distressed soul, which, after a while, fills the heavens, by the addition of the other considera- tions mentioned, and yields plentifully refreshing showers. And this condition is a sin-entangled soul oft-times reduced to, in looking out for relief; it can discover nothing but this, that God is able, and can, if he graciously please, relieve and acquit him. All other support, or springs of relief, are shut up, or hid from him. The springs, indeed, THE VIEW OF FAITH. 151 may be nigh, as that was to Hagar ; but their eyes are withheld, that they cannot see them. Where- fore, they cast themselves on God's sovereign pleasure, and say with Job, ** Though he slay us, we will put our trust in him ;" we will not let him go. In ourselves we are lost, that is unquestion- able; how the Lord will deal with us, we know riot ; we see not our signs and tokens any more ; evidences of God's grace in us, or of his love and favour to us, are all out of sight. To a present special interest in Christ, we are strangers ; and we lie every moment at the door of eternity ; what course shall we take? what way shall we proceed? If we abide at a distance from God, we shall as- suredly perish: who ever hardened himself against him, and prospered ? Nor is there the least relief to be had, but from and by him ; for who can for- give sins but God ? We will then bring our guilty souls into his presence, and attend the pleasure of his grace ; what he speaks concerning us we will willingly submit to. And this sometimes proves an anchor to a tossed soul ; which, though it gives it not rest and peace, yet it saves it from the rock of despair. Here it abides, until light more and more breaks forth upon it. 3. Faith, dealing about forgiveness, doth com- monly eye, in a peculiar manner, its relation to the mediation and blood of Christ. So the apos- tle directs, 1 John ii. 2. ^' If any man sin, we have an Advocate with the Father, Jesus Christ the righteous ; and he is the propitiation for our sins." If any one hath sinned, and is in depths and entanglements about it, what course shall he take ? how shall he proceed to obtain de- liverance ? why, he must apply unto God for 152 THE VIEW OF FAITH. pardon. But what shall he rely upon to encourage him in so doing? Saith the apof.tle, Consider, by faith, the atonement and propitiation made for sin by the blood of Christ ; and that he is still pursuing the work of love, to the suing out of pardon for us, and rest thy soul thereon. This 1 say, most commonly is that which faith, in the first place, immediately fixes on. 4. Faith eyes actual pardon. So God pro- poses it as a motive to further believing, Isaiah xliv. 22. " I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins ; return unto me, for I have redeemed thee." Actual pardon of sin is proposed to faith, as an encouragement unto a full returning to God in all things, 2 Sam. xxiii. 5. And the like may be said of all the other particulars v^iich we have insisted on. There is not any of them, but will yield peculiar relief to a soul dealing with God i^bout forgiveness, as having some one special concern or other of forgiveness inwrapped in them. Only, as 1 said, they do it not exclusively, but are the special doors whereby believing enters into the whole. And these things must be spo- ken about afterwards. Let us now take along with us the end for which all these considerations have been insisted on. It is to manifest, that a real discovery of gospel-forgiveness, is a matter of greater conse- quence and importance than at first proposal (it may be) it appeared unto some to be. Who is not in hopes, in expectation of pardon ? who thinks not that he knows well enough, at least what it is, if he might but obtain it ? But men may have general thoughts of impunity, and yet FORGIVENESS REVEALED TO FAITH. 153 be far enough from any saving acquaintance with gospel mercy. Forgiveness discovered, or revealed only to Faith. Reasons thereof. For a close of this discourse, I shall only add what is included in that proposition, which is the foundation of the whole, namely, '^ That this dis- covery of forgiveness is, and can be made to faith alone." The nature of it is such, as that nothing else can discover it, or receive it. No reasonings, no inquiries of the heart of man, can reach unto it. That guess or glimpse which the heathens had of old, of somewhat so called, and which false worshippers have at present, is not the for- giveness we insist upon, but a mere imagination of their own hearts. This the apostle informs us, Rom. i. 17. The ^' righteousness of God is," in the gospel, " re- vealed from faith to faith." Nothing but faith hath any thing to do with it. It is that " right- eousness of God" whereof he speaks, that con- sists in the forgiveness of sins by the blood of Christ, declared in the gospel. And this is re- vealed from the faith of God in the promise, to the faith of the believer ; to him that mixes the promise with faith. And again, more fully, " Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." 1 Cor. ii. 9. The v/ays v/hereby we may come to the know- ledge of any thing, are by the seeing of the eye, or the hearing of the ear, or the reasonings and meditations of the heart : but now, none of these will reach to the matter m hand ; by none of 154 FORGIVENESS REVEALED TO FAITH. these ways can we come to an acquaintance with the things of the gospel, that are prepared for us in Christ. How then shall we obtain the know- ledge of them ? this he declares, ver. 10. '•' God hath revealed them unto us by his Spirit." Now it is faith only that receives the revelations of the Spirit ; nothing else hath to do with them. To give evidence hereunto, we may consider, that this great mystery, I. Is too deep. II. Is too gTeat, for any thing else to discover. III. That nothing else "but faith is suited to the making of this discovery. I. It is too deep and too mysterious to be fathomed and reached by any thing else. Rea- son's line is too short to fathom the depths of the Father's love, of the blood of the Son, and the promises of the gospel built thereon, wherein forgiveness dwells. Men cannot, by their rational considerations, launch out into these deeps, nor draw water by them from these wells of salvation. Reason stands by, amazed, and cries, How can these things be ? It can but gather cockle- shells, like him of old, at tlie shore of this ocean : a few criticisms upon the outward letter ; and so bring an evil report upon the land, as did the spies. All it can do is but to hinder ftiith from venturing into it; crying, Spare thyself, this attempt is vain, these things are impos- sible. It is among the things that faith put off, and lays aside, when it engages the soul in this great work. This, then, that it may come to a discovery of forgiveness, causes the soul to deny itself, and all its own reasonings, and to give up itself to an infinite fulness of goodness FORGIVENESS RIiVEALED TO FAITH. 155 and truth. Thoiif^li it cannot {^o to the bottom of these depths, yet it enters into them, and finds rest in them. Nothing but faith is suited to rest, to satiate, and content itself, in mysterious, bot- tomless, unsearchable depths. Being a soul- emptying, a reason-denying grace, the more it meets with beyond its search and reach, the more satisfaction it finds. This is that vvhich I looked for, saith faith, even for that which is infinite and unsearchable ; for I know that there is abun- dantly more beyond me, that I do not compre- hend, than what I have attained unto ; I know that nothing else will do good to the soul. . Now, this is that which really puzzles and overwhelms reason, rendering it useless. What it cannot compass, it will neglect or despise. It is either amazed and confounded, and dazzled, like weak eyes at too great a light ; or, fortifying itself by inbred pride and obstinacy, it concludes, that this preaching of the cross, of forgiveness from the love of God, by the blood of Christ, is plain folly, a thing not for a wise m.an to take notice of, or to trouble himself about ; so it appeared to the vv'ise Greeks of old, 1 Cor. i. 23. Hence, when a soul is brought under the power of a real conviction of sin, so as that he would anxiously be freed from the galling entanglements of it, it is then the hardest thing in the world to persuade such a soul of this forgiveness. Any thing ap- pears more rational to it ; any self-righteousness in this world, any purgatory hereafter. The greatest part of the world of convinced persons have forsaken forgiveness on this account ; masses, penances, merits, have appeared more eligible ; yea, men who have no other desire but 156 FORGIVENESS REVEALED TO FAITH. to be forgiven, do choose to close with any thing rather than forgiveness. If men escape these rocks, and resolve that nothing but pardon will relieve them, yet it is impossible for them to receive it in the truth and power of it, if not enabled by faith theremito. I speak not of men who take it up by hearsay, as a common report, but of those souls who find themselves really concerned to look after it; when they know it is their sole concern, all their hope and relief; when they know that they must perish everlastingly without it; and when it is declared to them in the words of truth and soberness, yet they cannot receive it. V/hat is the reason of it ? what staves off these hungry crea- tures from their proper food? Why, they have nothing to lead them into the mysterious depths of eternal love, of the blood of Christ, and promises of the gospel. How may we see poor diseased souls standing every day at the side of this pool, and yet not once venture themselves into it all their days. II. It is too great for any thing else to discover. Forgiveness is a thing chosen out of God from all eternity, to exalt and magnify the glory of his grace ; and it will be made appear to all the world, at the day of judgment, to have been a great thing. When the soul comes in any measure to be made sensible of it, it finds it so great, so ex- cellent and astonishing, that it sinks under the thoughts of it. It hath dimensions, a length, breadth, depth, and height, that no line of the rational soul can take or measure. There is ex- ceeding greatness in it, Eph. i. 19. That is a great work which we have prescribed, Eph. iii. 19. even " tj know the love of Christ that passeth know- DISCOVERY OF FORGIVENESS. 157 ledge." Here, I suppose, reason will confess itself at a stand, and an issue; to know that which passeth knowledge, is none of its works. It cannot be known, saith reason, and so ends the matter. III. But this is faith's proper work ; even to know that which passeth knowledge. To know that, in its power, virtue, sweetness, and efficacy, which cannot be thoroughly known in its nature and excellency ; to have, by believing, all the ends of a full comprehension of that which cannot be fully comprehended. Hence, Heb. xi. 1 . it is said to be the subsistence " of things not seen," though in themselves absent, yet faith gives them a present subsistence in Ihe soul. So it knows things that pass knowledge ; by mixing itself with them, it draws out, and communicates their benefit to the soul. From all which is evident, what in the third place was proposed, of faith's being only suited to be the means of this discovery, so that I shall not need farther to insist thereon. Discovery of forgiveness in God a great support to sin-entangled souls. Particular assurance attainable. There yet remains a brief confirmation of the position at first laid down, and thus cleared, before I come to the improvement of the words especially aimed at. I say, then, this discovery of forgive- ness in God, is a great support for a sin-entangled soul, although it hath no special persuasion of its own particular interest therein. Somewhat is sup- posed in this assertion, and somewhat affirmed. I. It is supposed, that there may be a gracious persuasion and assurance of faith in a man, con- cerning his own particular interest in forgiveness. o 158 DISCOVERY OF FORGIVENESS. A man may, many do, believe it for themselves j so as not only to have the benefit of it, but the comfort also. Generally all the saints mentioned in scripture had this assurance, unless it were in the case of depths, distresses, and desertions, such as that in this psalm. David expresses his con- fidence of the love and favour of God to his own soul hundreds of times ; Paul doth the same for himself, " Christ loved me, and gave himself for ME," Gal. ii. 20. " There is laid up for me a crown of righteousness, which God, the righteous Judge, shall give me at that day," 2 Tim. iv. 8. And that this boasting in the Lord and his grace, was net an enclosure to himself, he shews, Rom. viii. 38, 39. Nothing can be more vain, than what is usually pleaded, to remove this sheet-anchor of the saint's consolation ; namely, that no man's particular name is in the promise : it is not said to this or that man by name, that his sins are forgiven him : — but the matter is far otherwise. To think that it is necessary that the names whereby we are known among ourselves, and are distinguished here one from another, should be written in the promise, that we may believe in particular every one for himself, is a fond conceit; the new name of every child of God is in the promise ; and believing makes it very legible to him. Yea, we find by experience that there is no need of argumentation in this case. The soul, by a direct act of faith, believes its own for- giveness, without making inferences, or gathering conclusions ; and may do so, upon the proposition of it to be believed in the promise. But I v/ill not digress from my work in hand ; and therefore shall only observe one or tv/o things upon the supposi- tion laid down. ASSURANCE OF FORGIVENESS. 159 1. It IS the duty of every believer, to labour after an assurance of a personal interest in forgive- ness; and to be diligent in the cherishing and pre- servation of it when it is attained. The apostle exhorts us all to it, " Let us draw near, in full assurance of faith," Heb. x. 22. that is, of our acceptance with God, through forgiveness in the blood of Jesus. This he plainly discourses of. And this principle of our faith and confidence, he would have us to hold fast unto the end, chap, iii. 14. It is no small evil in believers not to be pressing after perfection in believing and obedience. Oft-times some sinful indulgence to self, or the world, or sloth, is the cause of it. Hence few come up to gospel assurance. But yet most of our privileges, and all our comforts, depend on this one thing. A little, by the way, to encourage to this duty, I shall desire you to consider both whence this assurance is produced, and what it doth produce ; what it is the fruit of, and v/hat fruit it bears. I. It is in general the product of a more plenti- ful communication of the Spirit than ordinary, as to a sense and participation of the choice fruits of the death of Christ, procured for those who are justified by their acceptance of the atonement. It flourished not without his sealing, witnessing, establishing, and shedding abroad the love of God in our hearts. See Rom. v. 2 — 5. And what believer ought not to long for, and press after, the enjoyment of these things ? Nay, to read of these things in the gospel, not experiencing them in our own hearts, and yet to sit down quietly on this side of them, without continual pressing after them, is to despise the blood of Christ, the Spirit 160 ASSURANCE OF FORGIVENESS. of grace, and the whole work of God's love. If there are no such things, the gospel is not true; if there are, and we press not after them, we are de- spisers of the gospel. Surely he hath not the Spirit, who would not have more of him, all of him that is promised by Christ. These things are the hundred-fold that Christ hath left us in the world, to counterpoise our sorrows, troubles, and losses ; and shall we be so foolish as to neglect our only abiding riches and treasures? In parti- cular, it is the product of an exercised, vigorous, active faith ; that our faith should be such, always in every state and condition, I suppose it our duty to endeavour. Not only our comforts, but our obedience also depends upon it. The more faith, that is true, and of the right kind, the more obe- dience. For all our obedience is the obedience of faith. The fruits of this assurance are the choicest actings of our souls towards God ; as love, delight, rejoicing in the Lord, peace, joy, and consolation in ourselves, readiness to do, or suffer, cheerful- ness in so doing. If they grow not from this root, yet their flourishing wholly depends upon it. So that surely it is the duty of every believer to break through all difficulties in pressing after this particular assurance. The objections that persons raise against themselves, in this case, may be afterwards considered. 2. In ordinary dispensations of God towards us^ and dealings with us, it is mostly by our own negli- gence and sloth that we come short of this assur- ance. It is true, it depends in a peculiar manner on the sovereignty of God ; he is as absolute in giving peace to believers, as in giving grace tc ASSURANCE OF FORGIVENESS. 161 sinners. This takes place, and may be proposed as a relief, in times of trial and distress: he createth light, and causeth darkness, as he pleaseth. But yet, considering what promises are made to ns, what encouragements are given us, what love and tenderness there is in God to receive us, I cannot but conclude, that ordinarily the cause of our coming short of this assurance, is where 1 have fixed it. And this is the first thing that is supposed in the foregoing assertion. II. It is supposed that there is, or may be, a saving persuasion or discovery of forgiveness m God, where there is no assurance of any particular interest therein ; or that our own sins in particular are pardoned. This is that which hath a promise of gracious acceptance with God, and is therefore saving, " Who is among you that feareth the Lord, and obeyeth the voice of "his servant, that walketh in darkness, and hath no light ? let him trust in the name of the Lord, and stay upon his God," Isa. 1. 10. Here is the fear of the Lord and obe- dience, with a blessed encouragement to rest in God and his all-sufficiency, yet no assurance, nor lio-jit, but darkness, and that walked in, or con- tinued in, for a long season. For he cannot walk in darkness, meet with nothing but darkness, without any beam or ray of light, as the words s'o-nify who is persuaded of the love of God m the pardon of his sins. And yet the faith of such air one, and his obedience springing from it, have this gracious promise of acceptance with God. And innumerable testimonies to this purpose might be produced, and instances in great plenty. I shall only tender a little evidence to it, in one observa- tion concerning the nature of faith, and one more, o2 162 ASSURANCE OF FORGIVENESS. about the proposal of the thing to be believed, or forgiveness. 1. Faith is called, and is, a "cleaving unto the Lord," Deut. iv. 4. " Ye that did cleave, (or adhere) unto the Lord :" that is, who did believe. Josh, xxiii. 8. " cleave (or adhere) unto the Lord your God." The same word is used also in the New Testament, Acts xi. 23. " He exhorted them, that with purpose of heart they would cleave unto the Lord," or continue stedfast in believing. It is also often expressed by trusting in the Lord, rolling our burden, or casting our care upon him, by committing ourselves, or our ways, to him. Now, all this goes no further than the soul's resignation of itself to God, to be dealt with by him according to the tenor of the covenant of grace, ratified in the blood of Christ. This a soul cannot do, without a discovery of forgiveness in God ; but this a soul may do, without a special assurance of his own interest therein. This faith, that thus adheres to God, that cleaves to him, will carry men to conclude, that it is their duty, and their wisdom, to give up the disposal of their souls unto God, and to cleave and adhere unto him as revealed in Christ, waitmg the pleasure of his will. It enables them to make Christ their choice ; and will carry men to heaven safely, though it may be, at some seasons, not very comfortably. 2. The revelation and discovery of forgiveness, that is made in the gospel, evidences the same truth. The first proposal of it, or concerning it, IS not to any man, that his sins are forgiven. No but it is only that there is redemption and for- giveness of sins in Christ. So the apostle lays ASSURANCE OF FORGIVENESS. 163 it down, Acts xiii. 38, 39. Be it known to you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins, and by him all that believe are justified from all things, from, which they could not be justified by the law of Moses." AH this may be believed, without a man's assurance of his own personal interest in the things mentioned. Now, where they are believed with the faith the gospel re- quires, that faith is saving, and the root of gos- pel, acceptable obedience. The ransom, I say, the atonement by Christ, the fulness of the re- demption that is in him, and so forgiveness in his blood for believers, from the good-will, grace, and love of the Father, is the first gospel dis- covery that a sinner, in a saving manner, closes with. Particular assurance arises, or may arise, afterwards ; and this also is supposed in the assertion. That which is affirmed, is, that a discovery of forgiveness in God, without any particular assu- rance of personal interest therein, is a great sup- port to a sin-entangled soul. And let no man despise the day of this small thing, small in the eyes of some, and those good men also, as if it did not deserve the name of faith. Now, as hath been m.ade to appear, this discovery of forgive- ness is the soul's persuasion, on gospel grounds, that however it be with him, and whatever his state and condition be, or is likely to be, yet that God in his own nature is infinitely gracious, and that he hath determined, in a sovereign act of his will from eternity, to be gracious to sinners ; and that he hath made v/ay for the administra- tion of forgivenerss by the blood of his Son, 164 ASSURANCE OF FORGIVENESS. according as he hath abundantly manifested, and declared in the promises of the gospel. However it be with me, yet thus it is with God ; there is forgiveness with him. This is the first thing that a soul in its depths riseth up to. And it is a sup- port for it ; enabling it to perform all present duties, until consolation come from above. Thus it hath been to and with the saints of old, Hos. xiv. 3. " Asshur shall not save us, we will not ride upon horses, neither will we say any more to the work of our hands, Ye are our gods : for in thee the fatherless findeth mercy." A solemn renunciation we have of all other helps, reliefs, or assistances, civil or religious, that are not God's. Therein, a solemn resolution in their great distress, of cleaving unto God alone ; both which are great and blessed effects of faith. What is the foundation of this blessed resolution ? namely, that proposition, *' In thee the fatherless findeth mercy ;" that is, there is forgiveness with thee for helpless sinners. This lifted up their hearts in their depths, and supported them in waiting, unto the receiving of the blessed pro- mises of mercy, pardon, grace, and holiness, which ensue in the next verses. Until they cam.e home unto them in their efficacy and effects, they made a life on this, *' In thee the fatherless find- eth mercy." The state and condition of things seem to lie yet lower in that proposal we have, '' Rend your hearts, and not your garments, and turn unto the Lord your God; for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil; who knoweth if he will turn, and repent, and leave a blessing?" Joel ii. 13, 14. ASSURANCE OF FORGIVENESS. 165 That which is proposed to the faith of those here spoken to, is, that the Lord is gracious and merci- ful; that there is forgiveness in him. The duty they are provoked to hereupon is gospel repent- ance. The assent to the proposition demanded, as to their own interest, amounts but to this, " Who knows but that the Lord may return and leave a blessing, or deal with us according to the manifes- tations he hath made of himself, that he is merci- ful and gracious?" This is far enough from any comfortable persuasion of a particular interest ni that grace, mercy, or pardon. But yet, saith the prophet, Come but thus far, and here is a firm foundation of dealing with God about further dis- coveries of himself, in a way of grace and mercy. When a soul sees but so much in God, as to con- clude, Well, who knoweth but he may return, and have mercv upon me also? it will support him, and give hiin an entrance into further light. The church, in the Lamentations, gives a sad account of her state and condition in this matter. For she maketh that hard conclusion against her- self, chap. iii. 18. " My strength and my hope is perished from the Lord. And when I cry and shout, he shutteth out my prayer," ver. 8. So far is she from a comfortable persuasion of a particular interest in mercy and acceptance, that under her pressures, and in her temptations, she is ready positively to determine on the other side, namely, that she is rejected and cast off for ever. What course then shall she take? Shall she give over waiting on God, and say there is no hope? No, saith she, I will not take that way; for, ver. 26. " It is good that a man should both hope, and quietly wait, for the salvation of God." But yet 166 ASSURANCE OF FORGIVENESS. there seems small encouragement for her so to do, if things be with her as was expressed : things indeed, saith she, are very sad with me, " My soul hath them still in remembrance, and is bowed down in me ;" ver. 20. but yet, somewhat " I recall fo mind, and therefore have I hope," ver. 21. '^ It is of the Lord's mercies that we are not consumed, because his compassions fail not." ver. 22 There is mercy and never-failing compassion in God; so that though my own present condition be full of dark- ness, and I see no deliverance ; yet I purpose still to abide waiting on him : Who knows what those infinite stores and treasures of mercy and relief that are with him may at length afford unto me ? And many instances of the like kind may be added. We may observe, by the way, how far this re- lief extends itself, and what it enables the soul to. As, 1. The soul is enabled thereby to resign itself to the disposal of sovereign grace, in self-abhor- rence, and a renunciation of ail other ways of relief, " He putteth his mouth in the dust, if so be there may be hope," Lam. iii. 29. What God will, is his language. Here he lies at his disposal, humble, broken, but abiding his pleasure. " Though he slay me," saith Job, " yet will I trust in him," chap. xiii. 15. '' It is all one how he deals with me ; whatever be the event, 1 will abide cleaving inito him. I will not think of any other way of extricating myself fiom my distress. I will neither fly, like Jonah, nor hide, like Adam, nor take any other course for deliverance," Saith the soul, God is a God that hideth himself from me, Isaiah xlv. 15, '* 1 walk in darkness, and have no light/' ASSURANCE OF FORGIVENESS. 167 chap. 1. 10. "My flesh faileth ; and my heart fnileth," Psalm Ixxiii. 26. so that I am over- wliehiied with trouble : " Mine iniquities have taken such hold on me, that I cannot look up," Psalm xl. 12. " The Lord hath forsaken me, and my God hath forgotten me," Isa. xlix. 14. Every day am I in dread and terror, and am ready utterly to faint, and no relief can I obtain. Wjiat then shall I do ? Shall I curse God, and die ? or cry, "■ This evil is of the Lord, why should 1 wait for him any longer?" Shall I take the course of the world, and, seeing it will be no better, be v/hoUy regardless of my latter end ? No, I know, whatever my lot and portion be, that there is for- giveness with God : This and that poor man trusted in him, they cried unto him, and were de- livered. So did David in his greatest distress, " he encouraged his heart in the Lord his God," 2 Sam. XV. 25, 26. It is good for me to cast myself into his arms ; it may be he will frown ; it may be he is wroth still ; but all is one, this way f will go ; as it seems good to him to deal with me, so let it be. And unspeakable are the advan- tages which a soul obtains by this self-resignation, which the faith treated of will infallibly produce. 2. It extends itself to a resolution of waiting in the condition wherein the soul is. This the church comes to : " It is good that a man should both hope, and quietly wait, for the salvation of the Lord," Lam. iii. 26. I will not give over my expectation, I will not make haste, nor limit God; but I will lie at his foot, until his own appointed time of mercy shall come. Expectation and quiet- ness make up waiting. These the soul attains to, with this support; it looks upwards, as a servant 168 ASSURANCE OF FORGIVENESS. that looks to the hands of his master, still fixed on God, to see what he will do, to hear what he will speak, concerning him ; missing no season, no opportunity, wherein any discovery of the will of God may be made to him. And this he doth in quietness, without repining or mm'muring, turning all his complaints against himself and his own vileness, that hath cut him short from a participa- tion of that fulness of love and grace which is with God. That this effect also attends this faith, will fully appear in the close of the psalm. 3. It supports our waiting in the use of all means for the attainment of a sense of forgiveness, and so hath its effects in the whole course of our obe- dience: *' There is forgiveness with thee, that thou mayest be feared." To fear the Lord is an expression comprehensive of his whole worship, and all our duty. This I am encouraged unto, saith the psalmist, in my depths, because there is forgiveness with thee. I will abide in all duties, in all the ways of thy worship, wherein thou mayest be found. And however it be for a while, the latter end of that soul, who thus abideth with God, will be peace. Let us then, next, see by what ways and means it yields this support. 1. It begets a liking of God in the soul; and consequently some love to him. The soul appre- hends God as one infinitely to be desired, and delighted in, by those who have a share in forgive- ness. It cannot but consider him as good and gracious, however its own estate be hazardous : " Yet God is good to Israel, to such as are of a clean heart; as for me, my feet were almost gone, my steps had well nigh slipped," Psalm Ixxiii. I, 2. However the state stands with me, yet I know that ASSURANCE OF FORGIVENESS. 169 God is good — good to Israel ; and therewith shall T support myself. When once this ground is got upon the soul, that it considers God in Christ as one to be delighted in and loved, great and blessed effects will ensue. 1. Self-abhorrence and condemnation, with resignation of all to God, and permanency therein, do certainly attend it. 2. Still somewhat or other in God will be brought to mind, to relieve it under faintings ; some new springs of hope will be every day opened. 3. And the soul will be insensibly wrought upon to delight itself in dealing with God. Though, in its own particular case, it meets with frownings, chidings, and repulses, yet this still relieves him, that God is so as hath been declared ; so that he says. However it be, yet God is good ; and it is good for me to wait upon him. Without this discovery, the soul likes not God ; and whatever it does with respect to him, it is because it dares do no other- wise, being overawed with his terror and greatness. And such obedience God may have from devils. 2. It removes sundry overwhelming difficulties, that lie in the soul's way, before it close with this discovery of forgiveness. As, (I.) It takes away all those hindrances that were formerly insisted on, from the greatness, holi- ness, and severity of God, the inexorableness and strictness of the law, and the natural actings of conscience, rising up against all hopes of forgive- ness. All these are by this faith removed, and taken out of the way. Where this faith is, it dis- covers not only forgiveness, as hath been shewed, but also the true nature of gospel forgiveness. It reveals it as flowing from the gracious heart of the Father, through the blood of the Sop Nov/, tlus 170 ASSURANCE OF FORGIVENESS. propitiation in the blood of the Son removes all these difficulties, even antecedently to our special bcnse of an interest therein. It shews how all the properties of God may be exalted, and the law fulfilled, and yet forgiveness given out to sinners. And herein lies no small advantage to a soul in its approaches to God. All those dreadful appre- hensions of God, which were wont to beset him in the first thoughts of coming to him, are now taken out of the way ; so that he can quietly apply him- self to his own particular concerns before him. (2.) In particular, it removes the overwhelming consideration of the unspeakable greatness of sin ; this presses the soul to death when once the heart is possessed with it. Were not their sins so great, such as no heart can imagine, or tongue declare, it might possibly be well with them, say distressed sinners. They are not so troubled that they are sinners, as that they are great sin- ners ; not that these and those sins they are guilty of, but that they are great sins, attended with fearful aggravations ; otherwise they could deal well enough with them. Now, though this discovery free not men from the entanglement of their sins, as theirs, yet it doth from the whole entanglement of their sins, as great and many. This consideration may be abstracted. The soul sees enough in God to forgive great sins, though it doth not, as yet, to forgive his sins. That great sins shall be pardoned, this discovery puts out of question ; whether his sins shall be pardoned, is now all the inquiry. Whatever any faith can do, that this faith will do : unless it be the making of particular application of the things believed unto itself. The soul then can no longer ASSURANCE OF FORGIVENESS. 171 justly be troubled about the greatness of sin; the infiniteness of forgiveness that he sees in God will relieve him against it. All that remains is, that it is his own sin about which he hath to deal ; whereof afterwards. These, and the like difficulties, are removed by it. 3. It gives some life in, and encouragement to, duty. And that, first, unto duty as duty ; eyeing God by faith in such a fulness of grace, the soul cannot but be encouraged to meet him in every way of duty, and to lay hold upon him thereby ; every way leading to him, as leading to him, must be well liked and approved of; and, secondly, to all duties : and herein lies no small advantage. God is oftentimes found in duties, but in what, or of what kind, he will be found of any one in particular, is uncertain. This faith puts the soul on all ; so it did the spouse in the parallel to that in hand, Cant. iii. 2 — 4. Now, what support may be hence ob- tained, is easily apprehended ; support, not from them, or by them, but in them, as the means of intercourse between God and the soul. From these effects of this discovery of forgive- ness in God, three things will ensue, which are sufficient to maintain the spiritual life of the soul. First, A resolution to abide with God, and to commit all to him. This the word, as was ob- served, teaches us : ^' There is forgiveness with thee," and therefore thou shalt be feared. Be- cause this I found, this I am persuaded of, there- fore will I abide with him in the way of his fear and worship. This our Saviour calls to, John XV. 4. '* Abide in me ; except you do so, ye 172 ASSURANCE OF FORGIVENESS. can bear no fruit." So the Lord, representing his taking of the church unto himself, under the type of the prophet's '' taking an adulteress," in vision, doth it on these terms, Hos. ili. 3. " Thou shalt abide for me many days ; thou shalt not play the harlot, and thou shalt not be for another man : so will I also be for thee." Now this abiding with God intimates two things: (1.) Oppositions, sohcitations, and temptations to the contrary ; (2.) Forbearing to make any other choice, as to that end for which we abide with God. (1.) It argues oppositions. To abide, to be stable and permanent, is to be so against oppo- sitions. Many discouragements are ready to rise up in the soul against it : fears, especially, will assault it, that it shall not hold out, that it shall be rejected at last, that all is nought and hypo- critical with it, that it shall not be forgiven, that God indeed regards it not, and therefore it may well enough give over its hopes, which seem often as the giving up of the ghost. Again, oppositions arise from corruptions and temptations to sin, contrary to the life of faith ; and these often proceed to a high degree of prevalency, so that the guilt contracted upon them is ready to cast the soul quite out of all expectation of mercy; I shall one day perish by these means, saith the soul, if I am not already lost. But now, where faith hath made this discovery of forgiveness, the soul will abide with God against all these discouragements and oppositions ; it will not leave him, it will not give over waiting for him. — So David expresses the matter in the instance of himself, Psalm Ixxiii. 2. " But as for ASSURANCE OF FORGIVENESS. 173 mo, my feet were almost gone, my steps had well nigh slipped;" and ver. 13. " Verily I have cleansed my heart in vain ;" but yet, after all his conflicts, this at last he comes to, ver. 26. " Though my flesh and my heart faileth," yet, ver. 28. '' it is good for me to draw near unto God ;" I will yet abide with God, I will not let go his fear, nor my profession ; although 1 vvalk weakly, lamely, unevenly, yet I will still follow after him. As it was with his disciples, when many, upon a strong temptation, went back from Christ, and walked no more with him, " Jesus said unto them. Will ye also go away ?" to which Peter replies, in the name of the rest of them, '* Lord, to whom shall we go ? thou hast the words of eternal life," John vi. 66 — 68. It is thus and thus with me, saith the soul ; I am tossed and afflicted, and not comforted ; little life, little strength, real guilt, many sins, and much disconsolation. Vv^hat, then, saith God by his word, " Wilt thou go away also V No, saith the soul, there is " forgive- ness with thee, thou hast the words of eternal life," and therefore I will abide with thee. (2.) This abiding with God argues a forbear- ance of any other choice. Whilst the soul is in this condition, having not attained any evidences of its own special interest in forgiveness, many lovers will be soliciting it to play the harlot, by taking them into its embraces. Both self-riglit- eousness and sin will be very importunate in this matter; the formxcr tenders itself as exceedingly useful, to give the soul some help, assistance, and support in its condition. Samuel doth not come, saith Saul, and the Philistines invade me ; I will venture and offer sacrifice myself, contrary to the p 2 174 ASSURANCE OF FORGIVENESS. law. The promise doth not come to the soul for its particular relief; it hath no evidence as to an especial interest in forgiveness. Temptation in- vades the mind : Try thyself, it says, to take relief in somewhat of thine own providing : and this is to play the harlot from God. To this pur- pose, self-righteousness variously disguises itself, like the wife of Jeroboam, when she went to the jjrophet. Sometimes it appears as duty, some- times as signs and tokens ; but its end is to get somewhat of the faith and trust of the soul to be fixed upon it. But when the soul hath indeed a discovery of forgiveness, it will give no ear to these solicitations. No, saith the soul, I see such a beauty, such an excellency, such a desirableness and suitableness to my wants and condition, in that forgiveness which is with God, that I am re- solved to abide in the gospel desire and expecta- tion of it all the days of my life; here my choice is fixed, and I will not alter. And this resolution gives glory to the grace of God. When the soul, without an evidence of an interest in it, yet prefers it above that which, with many reasonings and pretences, offers itself a present relief to it, hereby is God glorified, and Christ exalted, and the spi- ritual life of the soul secured. Secondly^ This discovery of forgiveness in God, with the effects of it before mentioned, will pro- duce a resolution of waiting on God for peace and consolation, in his own time and way : *' He that believeth shall not make haste," Isa. xxviii. 1(3. — not make haste, to what? not to the enjoy- ment of the thing believed. Haste argues pre- cipitation and impatience ; this the soul that hath this discovery is freed from, resolving to wait the ASSURANCE OF FORGIVENESS. 175 time of God's appointmentj for peace and conso- lation. God, speaking of his accomplishment of his promises, says, '' I the Lord will hasten it," Isa. Ix. 22. Well then, if God will hasten it, may not we hasten to it? nay, saith he, I will hasten it, but " in its time." All oppositions and impedi- ments considered, it shall be hastened, but in its time, its due time, its appointed time. And this the soul is to wait for; and so it will. As when Jacob had seen the beauty of Rachel, and loved her, he was contented to wait seven years for the enjoyment of her to be his wife, and thought no time long, no toil too hard, that he might obtain her ; so the soul, having discovered the beauty and excellency of forgiveness, as it is with God, as it is in his gracious heart, in his eternal purpose, in the blood of Christ, in the pro- mise of the gospel, is resolved to wait quietly and patiently for the time wherein God will clear up to it, its own personal interest therein ; even one experimental embracement of it, even at the hour of death, doth well deserve the waiting and obe- dience of the whole course of a man's life. And this the psalmist manifests to have been the effect produced in his heart and spirit ; for, upon this discovery of forgiveness in God, he re- solves both to wait upon Him himself, and encou- rages others so to do. 3. This prepares the soul for the receiving of that consolation and deliverance out of its pres- sures, by an evidence of a special interest in for- giveness, which it waits for. (1.) For this makes men to hearken after it; it makes the soul like the merchant who hath great riches, all his wealth in a far country, which he is 176 ASSURANCE OF FORGIVENESS. endeavouring to bring home safe to him. If they come, he is well provided for ; if they miscarry, he is lost and undone. This makes him hearken after tidings, that they are safe there; and, as Solomon says, " Good news," in this case, from a far coun- try, is as cold water to a thirsty soul," (Prov. XXV. 25.) full of refreshment. Though he cannot yet look upon them as his own absolutely, because he hath them not in possession, he is glad they are safe there. So it is with the soul; those riches which it so values, are, as to its apprehen- sions, in a far country : so is the promise, " That he shall behold the land that is very far off," Isa. xxxiii. 17. He is glad to hear news that they are safe; to hear forgiveness preached, and the pro- mises insisted on, though he cannot as yet look upon them as his own. The merchant rests not here, but he hearkens with much solicitude after the things that should bring home his riches, especially if they have in them his " eJl." Hence such ships are called " ships of desire," Job ix. 26. Such a man greatly desires the speeding of them to their port. He considers the wind and weather, all the occasions, and inconveniences, and danger of the way; and blame him not, his " all" is at stake. The soul does so in like manner ; it hearkens after all the ways and means whereby this forgiveness may be particularly brought home to it; is afraid of sin, and of temptation, glad to find a fresh gale of the Spirit of grace, hoping that it may bring in his return from the land of promise. This prepares the heart for a spiritual sense of it, when it is revealed. (2.) It so prepares the soul, by giving it a due ASSURANCE OF FORGIVENESS. 177 valuation of the grace and mercy desired. The merchantman in the gospel was not prepared to enjoy the pearl himself, until it M'^as discovered to him to be of great price; then he knew how to purchase it, procure it, and keep it. The soul having, by this acting of faith upon the discovery of forgiveness insisted on, come to find that the pearl hid in the field is indeed precious, is both stirred up to seek after possession of it, and to give it its due. Such a soul saith, " How excellent, how precious, is this forgiveness that is with God ! Blessed, yea, ever blessed are they who are made partakers of it! What a life of joy, rest, peace, and consolation, do they lead! Had I but the evidence of an interest in it, and the spiritual con- solation that ensues thereon, how would I despise the world, and all the temptations of Satan, and rejoice in the Lord in every condition !" And this apprehension of grace also exceedingly prepares and fits the soul for a receiving a blessed sense of it, so as that God may have glory thereby. (3.) It fits the soul, by giving a right under- standing of it ; of its nature, its causes, and ef- fects. At the first, the soul goes no further but to look after impunity, or freedom of punishment any way. " What shall I do to be saved V is the utmost it aims at ; who shall deliver me ? how shall I escape? And it would be contented to escape any way, by the lav/, or the gospel; all is one, so it may escape. But upon this discovery of forgiveness treated of, which is made by faith of adherence to God, a man plainly sees the nature of it, and that it is so excellent, that it is to be desired for its own sake. Indeed, when a soul is brought under trouble for sin, it knows not well 178 ASSURANCE OF FORGIVENESS. what it would have. It hath an uneasiness, or disquietment, that it would be freed from; a dread of some evil condition, that it would avoid. But now the soul can tell what it desires, what it aims at, as well as what it would be freed from. It would have an interest in eternal love, have the gracious kindness of the heart of God turned to- wards itself; a sense of the everlasting purpose of his will shed abroad in his heart ; an especial interest in the precious blood of the Son of God, whereby atonement is made for him ; and that all these things be testified to his conscience, in a word of promise mixed with faith These things he comes for ; this way alone he would be saved, and no other. It sees scuh a glory of wis- dom, love, and grace, in forgiveness, such an exaltation of the love of Christ, in all his offices, in all his undertaking, especially in his death, sacrifice, and blood-shedding, whereby he pro- cured or made reconciliation for us, that it ex- ceedingly longs after the participation of them. All these things, in their several degrees, will this discovery of forgiveness in God, without any evidence of an especial interest therein, produce. And these will assuredly maintain the spiritual life of the soul, and keep it up unto such an obe- dience as shall be accepted of God in Christ. Darkness, sorrow, storms, they in whom it is may meet with ; but their eternal condition is secured in the covenant of God ; their souls are bound up in the bundle of life. From what hath been spoken, we may make some inferences in our passage concerning the true notion of believing. And, i. These effects ascribed to this faith of forgive- ASSURANCE OF FORGIVENESS. 179 ness in God, and always produced by it, make it evident that the most of those who pretend to it, who pretend to beUeve that there is forgiveness with God, do indeed beheve no such thing. Al- though I shall on set purpose afterwards evince this, yet I cannot here utterly pass it by. I shall then only demand of those who are so forward in the profession of this faith, as to think it almost impossible that any one should not believe it ; what effects it hath produced in them, and whether they have been enabled to the perform- ance of the duties before mentioned ? I fear, with many, things on the account of their pretended faith are quite otherwise. They love sin the more for it, and God never the better ; supposing that a few barren words will issue the controversy about their sins, they become insensibly to have slight thoughts of sin, and of God also. This persuasion is not of Him that calls us. Poor souls! your faith is the devil's greatest engine for your ruin ; the highest contempt of God and Christ, and for- giveness also, that you can be guilty of; a means to let you down quietly into hell : the Pharisees trusted in Moses, and will condemn you. As none is saved but by faith, so you, if it were not for your faith, as you call it, might possibly be saved. If a man's gold prove counterfeit, his jewels painted glass, his silver lead or dross, he will not only be found poor when he comes to be tried, and want the benefit of riches, but will also have a fearful aggravation of his poverty, by his disap- pointment and surprisal. If a man*s faith, which should be more precious than gold, be found rot- ten and corrupt, if his light be darkness; how vile is that faith, how great is that darkness! Such, 180 ASSURANCE OF FORGIVENESS. it is evident, will the faith of too many be found in this business. 2. The work we are carrying on, is the raising of a sin-entangled soul out of its depths ; and this we have spoken to, is that which must give him his first relief. Commonly, when souls are in dis- tress, that which they look after is consolation. What is it then which they intend thereby ?— that they may have assurance that their sins are forgiven them, and so be freed from their present perplexi- ties. What is the issue ? Some of them continue complaining all their days, and never come to rest or peace ; so far do they fall short of consolation and joy. And some are utterly discouraged from attempting any progress in the ways of God. What is the reason hereof? Is it not, that they would fain be finishing their building, when they have not laid the foundation? They have not yet made thorough work in believing forgiveness with God, and they would immediately be at assurance in themselves. Now, God delights not in such a frame of spirit. For, (1.) It is selfish. The great design of faith is to " give glory unto God,*' Rom. iv. 20. The end of God's giving out forgiveness, is the praise of his " glorious grace," Eph. i. 6. But let a soul in this frame have peace in itself, it is very little solicitous about giving glory to God. He cries, like Rachel, '^ Give me children, or I die;" give me peace, or I perish. That God may be honoured, and the forgiveness he seeks after be rendered glorious, it is cared for in the second place, if at all. This selfish earnestness, at first to be thrust- ing our hand in the side of Christ, is that which he will pardon in many, but accepts in none. ASSURANCE OF FORGIVENESS. ISl (2.) It is impatient. Men act thus, because they will not wait. They do not care for stand- ing afar off, for any season, with the publican. Tliey love not to submit their souls to lie at the foot of God, to give him the glory of his good- ness, mercy, wisdom, and love, in the disposal of them and their concerns. This waiting com- prises the universal subjection of the soul to God, with a resolved judgment, that it is meet and right that we, and all we desire and aim at should be at his sovereign disposal. This gives glory to God ; a duty which the impatience of these poor souls will not admit them to the per- formance of; and both these arise, (3.) From v/eakness. It is weak : it is weak- ness in any condition, that makes men restless and weary. The state of adherence is as safe a condition, as the state of assurance ; only it hath more combats and wrestling attending it. It is not, then, fear of the event, but weakness and weariness of the combat, that makes men anxi- ously solicitous about a deliverance from that state, before they are well entered into it. Let, then, the sin-entangled soul remember always this way, method, and order of the gos- pel, that we have under consideration. Firsts Exercise faith on forgiveness in God ; and, when the soul is fixed therein, it will have a ground and foundation whereon it may stand securely, in making application of it to itself. Drive this principle, in the first place, to a stable issue, upon gospel evidences ; answer the ob' jcctions that lie against it, and then you may pro- ceed. In believing, tiie soul makes a conquest upon Satan's terri lories. Do, then, as tliey do Q 182 EVIDENCES OF FORGIVENESS. who are entering on an enemy's country, secure the passages, fortify the strong holds as you go on, that you be not cut off in your progress. 13e not as a ship at sea, which passeth on, and is no more possessed of or master of the water it hath gone through, than of that whereunto it is not yet arrived. But so it is with a soul that iixeth not on these foundation principles ; he presses forwards, and the ground crumbles away under his feet, and so he wilders away all his days in uncertainties. Would men but lay this principle well in their souls, and secure it against assaults, they might proceed, though not with so much speed as some do, yet with more safety. Some pretend at once to fall into full assurance. I wish it prove not a broad presumption in the most. It is to no purpose for him to strive to fly, who cannot yet go ; to labour to come to assurance in himself, who never well believed for- giveness in God. Now, that we may be enabled to fix this per- suasion against all opposition, that which in the next place I shall do, is to give out such unques- tionable evidences of this gospel truth, as the soul may safely build and rest upon. And these con- tain the confirmation of the principal proposition before laid down. Evidences of forgiveness in God. No inbred notions of any free acts of God's will. For- giveness not revealed hy the works of nature, nor the laiv. I. The things that are spoken, or to be known of God, are of two sorts — natural and necessary : such as are his essential properties, or the attri- EVIDENCES OF FORGIVENESS. 183 bute? of his nature — his goodness, holiness, right- eousness, omnipotence, eternity, and the like ; these are called, " that which may be known of God," Rom. i. 19. And there are two ways, as the apostle there declares, whereby that which he there intimates of God may be known. 1. By the inbred light of nature : it is mani- fest in themselves," ver. 19. in their own hearts; they are taught it by the common conceptions and presumptions which they have of God by the light of nature. From hence do all mankind know concerning God, that he is, that he is eter- nal, infinitely powerful, good, righteous, holy, omnipotent. There needs no special revelation of these things, that men may know them ; that, indeed, they may be known savingly, there is ; and therefore those who know these things by nature, do also believe them on revelation : " He that cometh to God must believe that he is, and that he is a rewarder," Heb. xi. 6. Though men know God by the light of nature, yet they cannot come to God by that knowledge. 2. These essential properties of the nature of God are revealed by his works. So the apostle in the same place, " The invisible things of God from the creation of the w^orld are clearly seen, being understood by the things that are made, even his eternal power and Godhead," Rom. i. 20. See also, Psalm xix. 1 — 3. And this is the first sort of things that may be known of God. Again, there are the free acts of his v/ill and power, or his free eternal purposes, with the tem- poral dispensations that flow from them. Now, of this sort is the forgiveness that we are inquir- ing after ; it is not a property of the nature of 184 EVIDENCES Of FORGIVENESS. God, but an act of his will, and a work of his grace. Although it hath its rise and spring in the infinite goodness of his nature, yet it proceeds from him, and is not exercised but by an abso- lutely free and sovereign act of his will. Now, there is nothing of God, or with him, of this sort, that can be any ways known, but only by espe- cial revelation. For, (1.) There is no inbred notion of the acts of God's will in the heart of man, which is the first way whereby we come to the knowledge of any thing of God. Forgiveness is not revealed by the light of nature ; flesh and blood, which nature is, declares it not. By that means, *' no man hath seen God at any time," John i. 18. that is, a^ a God of mercv and pardon, as the Son reveals him. Adam had acquaintance, ac- cording to the limited capacity of a creature, with the properties and excellences of the nature of God. It was implanted in his heart, as indis- pensably necessary to that natural worship, which, by the law of his creation, he was to perform ; but, when he had sinned, it is evident that he had not the least apprehension that there was forgiveness with God. Such a thought would have laid a foundation of some further treaty with God about his condition. But he had no other design but " of flying and hiding himself," Gen. iii. 10. so declaring, that he was utterly ignorant of any such thing as pardoning mercy. Such, and no other, are all the first or purely natural conceptions of sinners : namely, that it is '* the judgment of God," Rom. i. 32. that sin is to be 'punished with death. It is true, these concep- tions in many are stifled by rumours, reports, EVIDENCES OF FORGIVENESS. 185 traditions, that it may be otherwise ; but all these are far enough from that revelation of forgiveness which we are inquiring after. (2.) The consideration of the works of God's creation will not help a man to this knowledge, that there is forgiveness with God. The apostle tells us, Rom. i. 20. what it is of God that his works reveal — even his eternal power and God- head, or the essential properties of his nature ; but no more : not any of the purposes of his grace ; nor any of the free acts of his will : not pardon and forgiveness. Besides, God made all things in such an estate and condition, namely, of rectitude, integrity, and uprightness, Eccl. vii. 29. that it was impossible they should have any respect to sin, which is the corruption of all, or to the pardon of it, which is their restitution, whereof they stood in no need. There being no such thing in the world as sin, nor any such thing supposed to be, when all things were m.ade of nothing, how could any thing declare or reveal the forgiveness of it ? (3.) No works of God's providence can make this discovery. God hath indeed borne testi- mony to himself and his goodness in all ages, from the foundation of the world, in the works of his providence: So, Acts xiv. 15 — 17. '' We preach unto you, that you should turn from these vanities, unto the living God, who made heaven and earth, and the sea, and all things that are therein : who, in times past, suffered all nations to walk in their own way. Nevertheless, he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful sea- sons, filling our hearts with food and gladness :" — q2 186 EVIDENCES OF FORGIVENESS. " He left not himself without witness;" that is, by the works of liis providence there recounted, he thus far bare testimony to himself, that he is, and is good, and doth good, and ruleth the world; so that they were utterly inexcusable, who, taking no notice of these works of his, nor the fruits of liis goodness, which they lived upon, turned away after " vain things," as the apostle there calls the idols of the Gentiles. But these things did not discover pardon and forgiveness ; for still God suffered them to go on in their own ways, and winked at their ignorance. So again, Acts xvii. 23 — 27. " Whom ye ignorantly worship, him declare I unto you. God that made the world, and all things therein, seeing that he is the Lord uf heaven and earth, dwelleth not in temples made with hands, neither is worshi})ped with men's hands, as though he needed any thing, seeing he giveth unto all life, and breath, and all things, and hath made of one blood all nations of men, for to dwell on all the face of the earth;" (where by the way there is an allusion to Gen. xi. 8. " The Lord scattered them abroad upon the face of the earth,") " and hath determined the times before appointed, and the bounds of their habitation, that they should seek the Lord, if liaply they might feel after him, and find him, though he be not far from every one of us." By arguments taken from the works of God, both of creation and providence, the apostle proves the being and properties of God ; yea, he lets them kuow with whom he had to do, that God designed by his works, so far to reveal himself to them, as the true and living God, the maker and governor of all things, as that they ought to have inquired EVIDENCES OF FORGIVENESS. 187 more diligently after him, and not to look on him alone as the unknown God, who alone might be known; all their idols being vain and nothing. But of the discovery of pardon and forgiveness in God, by these ways and means, he speaks not; yeu, he plainly shews that this was not done thereby. For the great call to saving repentance, is by the revelation of forgiveness. But now, by these works of his providence, God called not the Gentiles to saving repentance : No, saith he, he " suffered them to walk still in their own ways," Acts xiv. 16. '' and winked at the times of their ignorance;" but " now," that is, by the word of the gospel, " commandeth them to repent," ch. xvii, 30. II. Whereas there had been one signal act of God's providence about sin, when man first fell into the snares of it, it was so far from revealing forgiveness in God, that it rather severely inti- mated the contrary. This was God's dealing with sinning angels. The angels were the first sinners; and God dealt first with them about sin. And what was his dealing with them, the Holy Ghost tells us, " He spared not the sinning angels," 2 Peter ii. 4. He spared them not ; it is the same word which he useth, where he speaks of laying all our iniquities on Christ, he undergoing the punishment due to them, " He spared him not,' Rom. viii. 32. that is, he laid on him the full punishment, that, by the curse and sanction of the law, was due to sin. So he dealt with the angels that sinned ; he spared them not, but inflicted on them the punishment due to sin, shutting them up under chains of darkness for the judgment of the great day. Hitherto, then, God keeps all thoughts of forgiveness in his own eternal bosom ; 188 EVIDENCES OF ioRGIVENESS. there is not so much as the least dawning of it upon the world. And this was at first no small prejudice against any thoughts of forgiveness. The world is made, sin enters by the most glorious part of the creation, whose recovery by pardon might seem to be most desirable; but not the least appearance of it is discovered. Thus it was hid in God from the foundation of the world, Eph. iii. 9. III. God o-ave to man a law of obedience im- mediately upon his creation. Yea, for the main of it, he implanted it in him, by and in his crea- tion. This law it was supposed that man might transgress. The very nature of a law prescribed to free agents, attended with threatenings, and promises of reward, requires that supposition. Now, there was not annexed to this law, or re- vealed with it, the least intimation of pardon to be obtained, if transgression should ensue. Gen. ii. 17. we have this law, " In the day thou eatest, thou shalt surely die :" dying, thou shalt die ; or bring upon thyself assuredly the guilt of death, temporal and eternal. There God leaves the sin- ner under the power of that commination. Of forgiveness, or pardoning mercy, there is not the least intimation. To this very day, that law, which was then the whole rule of life and acceptance with God, knows no such thing. Dying, thou shalt die, O sinner, is the precise and final voice of it. From these previous considerations, added to what was formerly spoken, some things pre- paratory to the ensuing discourse may be in- ferred : As, I . That it is a great and rare thing to have forgiveness in God discovered to a sinful soul. A EVIDENCES OF FORGIVENESS. 189 thing it is, that, as hath been shewed, conscience and law, with the inbred notions that are in the heart of man about God's holiness and vindictive justice, do lie against: a matter whereof we have no natural presumption, whereof there is no com- mon notion in the mind of man ; a thing which no consideration of the works of God, either of crea- tion or providence, will reveal, and which the great instance of God's dealing with sinning angels ren- ders deep, admirable, and mysterious. Men who have common and slight thoughts of God, of them- selves, of sin, of obedience, of the judgment to come, of eternity, that feed upon the ashes of rumours, reports, hearsays, traditions, without looking into the reality of things, may, and do take this to be an ordinary and acknowledged truth, easy to be entertained, which no man dis- believes. But convinced sinners, who make a trial of these things, as running into eternity, have other thoughts of them. And, as to that which it is pretended every one believes, we have great cause to cry out, " Lord, who hath believed our report ? to whom hath this arm of the Lord been revealed ?" 2. That the discovery of forgiveness in God, being a matter of such great difficulty, is a thing precious and excellent, as being the foundation of ail communion with God here,' and of all unde- ceiving expectation of our enjoyment of him here- after. It is a ])ure gospel truth, that hath neither shadow, footstep, nor intimation elsewhere; the whole creation hath not the least obscure impres- sion of it left thereon : so that, 3. It is undoubtedly greatly incumbent on us to inquire diligently, as the prophets did of old, 190 EVIDENCES OF FORGIVENESS. into this salvation ; to consider what sure evidences faith hath of it, such as will not, as cannot fail us. To be slight and common in this matter, to take it up at random, is an argument of an unsound and rotten heart. He that is not serious in his inquiry into the revelation of this matter, is serious in nothing wherein God or his soul is concerned. The Holy Ghost knows what our frame of heart is, and how slow we are to receive this blessed truth in a gracious saving manner. Therefore doth he confirm it to us with such weighty considerations, as (Heb. vi. 17, 18.) " God, willing more abun- dantly to shew unto the heirs of promise the im- mutability of his counsel, confirmed it by an oath, that by two immutable things, in which it was im- possible for God to lie, we might have strong con- solation." It is of forgiveness of sin that the apostle treats, as hath been made evident by the description of it before given. Now, to give evidence here- unto, and to beget a belief of it in us, he first engages a property of God's nature in that busi- ness. He with whom we deal, is, the God that cannot lie, that cannot deceive, or be deceived. Tit. i. 2. It is impossible it should be so with him. Now, as this extends itself in general to all the words and works of God, so there is pecu- liarly in this, whereof he treats, " an especial im- mutability of his counsel." Men may think, that although there be words spoken about forgiveness, yet it is possible it may be otherwise : no, saith the apostle, it is spoken by God, and it is impossible he should lie. Yea, but upon the manifold pro- vocations of sinners, he may change his mind and thoughts therein : No, saith the apostle, there is a peculiar immutability in his counsel concerning THE DISCOVERY OF FORGIVENESS. 191 the execution of this thing ; there can be no chano;e in it. But how doth this appear, that indeed this is the counsel of his will? Why, saith he, he hath declared it by his word, and that given in a way of promise; which, as in its own nature it is suited to raise an expectation in him or them to whom it is made or given, so it requires exact faithfulness in the discharge and performance of it, which God, on his part, will assuredly answer. But neither is this all; but that no place might be left for any cavilling in this matter, " he inter- poseth himself by an oath." Thus we have this truth deduced from the veracity of God's nature, one of his essential excellences, established in the immutable purpose of his v;ill, brought forth by a word of promise, and confirmed by God's inter- posing himself against all occasions of exception, (so to put an end to all strife about it,) by an oath, swearing by himself, that so it should be. I have mentioned this only to shew what weight the Holy Ghost lays upon the delivery of this great truth, and thence how deeply it concerns us to inquire diligently into it, and after the grounds and evi- dences which may be tendered of it ; which, among others, are these that follow. Discovery of forgiveness in the first promise. The evidence of the truth that lies therein. And by the institution of sacrifices. Their use and ejid. Also by the prescription of re- pentance to sinners. I. The first discovery of forgiveness in God (and which I place as the first evidence of it) was made in his first dealing with our pare its after their 192 THE DISCOVERY OF FORGIVENESS. shameful sin and fall. Now, to make it appear that this is an evidence that carries along a great conviction with it, and is such as faith may securely rest upon, and close with, the ensuing observations are to be considered. 1. The first sin in the v/orld was, on many ac- counts, the greatest sin that ever was in the world. It was the sin, as it were, of human nature, wherein there was a conspiracy of all in- dividuals ; in that one man, or that one sin, we all sinned, Rom. v. 12. It left not God one subject, as to moral obedience, on earth, nor the least ground for any such to be to eternity. When the angels sinned, the Vv'hole race or kind did not fall. '' Thousand thousands of them, and ten thousand times ten thousand, continued in their obedience," Dan. vii. 10. But here, all and every individual of mankind (he only excepted who was not then in Adam) were embarked in the same crime and guilt. Besides, it disturbed the government of God in and over the whole creation. God had made all things in number, weight, and measure, in order and beauty ; pronouncing him- self, concerning his whole work, that it was ex- ceedingly beautiful and good. Gen. i. 31. Much of this beauty lay in the subordination of one thing to another, and of all to himself, by the mediation and interposition of man, through whose praises and obedience the rest of the creation, being made subject to him, was to return their tribute of honour and glory to God. But all this order was destroyed by this sin ; and the very creation made subject to vanity, Rom. viii. 20. On which, and the like accounts, it might be easily made to appear, that it was the greatest sin that ever was in the world. THE DISCOVERY OF FORGIVENESS. 193 2. Man, who had sinned, subscribed in his heart and conscience to the righteous sentence of the law. He knew what he had deserved, and looked for nothing but the immediate execution of the sentence of death upon him. Hence he medi- tates not a defence, expects no pardon, stays not for a trial, but flees and hides, and attempts an escape. " I was afraid," saith he, " and hid myself," Gen. iii. 10. than which never were there words of greater horror in the world, nor shall be until the day of judgment. Poor creature ! he was full of expectation of the vengeance due for a broken covenant. 3. God had newly declared, in the sinning angels, what his justice required, and how he could deal with sinning man, without the least impeachment of his government, holiness, or good- ness. See 2 Pet. li. 4. 4. There was nothing, without God himself, that should move him in the least, so much as to suspend the execution of his wrath for one moment; he had not done so with the angels. All things now lay under wrath, curse, con- fusion, and disorder; nothing was left good, lovely, or desirable in his eye. As in the first creation, that which was first brought forth from nothing, was (Heb. " without form and void,") empty of all order and beauty ; nothing was in it fit to induce or move God to bring forth all things in the glory that ensued; but the whole design of it proceeded from his ov>^n infinite goodness and wisdom : so was it now again. There was an emptiness and vanity brought by sin upon the whole creation: nothing remained that might be a motive to a merciful restoration, but all is again R 194 THE FIRST PROMISE. devohed on his sovereignty. All things being in this state and condition, wherein all doors stood open to the glory of God's justice in the punishing of sin, nothing remaining without him to hold his hand in the least; the whole creation, and espe- cially the sinner himself, lying trembling in expec- tation of a dreadful doom, what now cometh forth from him? the blessed word which we have, " The seed of the woman shall bruise the serpent's head," Gen. iii. 15. It is full well known, that the whole mystery of forgiveness is wrapt up in this one word of promise. And the great way of its com- ing forth from God, by the blood of the Messiah, whose heel was to be bruised, is also intimated. And this was the first discovery that ever was made of forgiveness in God. By a word of pure revelation it was made, and so faith must take it up and receive it. Now, this revelation of for- giveness with God, in this one promise, was the foundation of all that worship that was yielded to him by sinners for many ages. For we have shewed before, that without this no sinner can have the least encouragement to approach to him ; and this will continue to the end of the world, as a notable evidence of the truth in hand, a firm foundation for faith to rest and build upon. Let a sinner seriously consider the state of things as they were in the world, laid down before, and then view God coming forth with a word of pardon and forgiveness, merely from his own love, and those counsels of peace that were between the Father and the Son ; and he cannot but conclude, under his greatest difficulties, that yet there is forgive- ness with God, that he may be feared. Let now the law and conscience, let sin and Satan, stand THE INSTITUTION OF SACRIFICES. 195 forth, and except against his evidence : enough may be spoken from it, whatever the particular case be, about which the soul hath a contest with them, to put them all to silence. II. God revealed this sacred truth by his insti- tution of sacrifices. Sacrifices by blood, do all of them respect atonement, expiation, and conse- quently forgiveness. It is true, indeed, they could not themselves take away sin, nor make them per- fect who came to God by them, Heb. x. I. but yet they undeniably evince the taking away of sin, or the forgiveness of it, by what they did denote and typify. I shall therefore look a little back into their rise and intention. 1. The original and first spring of sacrifices is not in the scripture expressly mentioned, only the practice of the saints is recorded ; but it is certain, from infallible scripture evidences, that they were of God's immediate institution and appointment. God never allowed that the will or wisdom of man should be the spring and rule of his worship. That solemn word wherewith he fronts the com- mand, that is the rule of his worship, " Thou shall not make to thyself," which is the life of the com- mand, (that which follows being an explanation and confirmation of the law itself, by instances,) cuts off all such pretences, and is as a flaming sword turning every way to prevent men's arbi- trary approaches to God's institutions. God will not part with his glory of being the only lawgiver, as to the whole concern of his worship, or any part of it, to any of the sons of men. 2. Neither is the time of their institution men- tioned. Some of the papists dispute (for there is a generation of philosophical disputers amongst 196 THE INSTITUTION OF SACRIFICES. them, by whom their tottering cause is supported), that there should have been sacrifices in paradise, if man had not sinned. But as, in all their opinions, our first inquiry ought to be, what do they get by this or that, their whole religion being pointed to their carnal interest; so we may in particular do it, upon this uncouth assertion, which is perfectly contradictory to the very nature and end of most sacrifices, namely, that they should be offered where there is no sin. Why, they hope to establish hence a general rule, that there can be no true worship of God in any state or condition without sacrifice: What then, I pray? W^hy, then it is evident, that the continual sacri- fice of the mass is necessary in the church, and that without it there is no true worship of God ; and so they are quickly come home to their ad- vantage and profit ; the mass being that inex- haustible spring of revenue which feeds their pride and lust throughout the world. But there is in in the church of Christ an altar still, and a sacri- fice still, which they have rejected for the abomi- nable figment of their mass, namely, Christ him- self, as the apostle informs us, Heb. xiii. 10. But as the sacrifices of beasts could not have been before the entrance of sin, so it may be evidenced, that they were instituted from the foundation of the world, that is, presently after the entrance of sin. Christ is called the " Lamb of God," John i. 29. which he was, in reference to the sacrifices of old, as 1 Pet. i. 18, 19. whence he is repre- sented, in the church, as a " Lamb slain," Rev. V. 6. or giving out the efiicacy of all sacrifices to his church. Now, he is said to be " a Lamb slain from the foundation of the world," Rev. THE INSTITUTION OF SACRIFICES. 197 xiii. 8. which could not be, unless some sacrifice prefiguring his being slain had been then offered ; for it denotes not only the efficacy of his media- tion, but the way. Besides, the apostle tells us, that " without shedding of blood there was no remission," Heb. ix. 22. that is, God, to demon strate that all pardon and forgiveness related to the blood of Christ, from the foundation of the world, gave out no word of pardon, but by and with blood. Now, I have shewed before, that he revealed pardon in the first promise, and there- fore there ensued thereon the shedding of blood and sacrifices; and thereby that testament or covenant was dedicated with blood also, ver. 18. Some think that the beasts of whose skins God made garments for Adam, were offered in sacri- fices. Nor is their conjecture vain: yea, it seems not to want a shadov/ of a gospel mystery, that their nakedness, which became their shame upon their sin, (whence the pollution and shame of sin is frequently so termed,) should be covered with the skins of their sacrifices. For in the true sacrifice there is somewhat answerable thereto. And the righteousness of Him whose sacrifice takes away the guilt of our sin, is called our clothing, that hides our pollution and shame. 3. After the giving of the law, the greatest, most noble, and solemn part of the worship of God, consisted in sacrifices. And this kind of worship continued, with the approbation of God, in the world, about four thousand years ; that is, from the entrance of sin until the death of the Messiah, the true sacrifice, which put an end to all that was typical. These things being premised, we may consider R 2 198 THE INSTITUTION OF SACRIFICES. what was the mind and aim of God in the insti- tution of this worship. One instance, and that of the most solemn of the whole kind, will resolve us in this inquiry, Lev. xvi. 5. Two kids of the goats are taken for an offering for sin. Consider only, that we do not enlarge on particulars, how one of them was dealt with, ver. 20, 22—32. " He shall bring the live goat, and Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the chil- dren of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness, and the goat shall bear upon him all their iniquities unto a land not inhabited." Let us see to what end is all this solemnity, and what is declared thereby. Wherefore should God appoint poor sinful men to come together, to take a goat or a lamb, and to confess over his head all their sins and transgressions, and to devote him to destruction under that confession ? Had men invented this themselves, it had been a matter of no moment. But it was an institution of God, which he bound his church to the obser- vation of, upon the penalty of his highest displea- sure. Certainly this was a solemn declaration, that there is forgiveness with him. Would that God, who is infinitely good, and so will not, who is infinitely true, holy, and faithful, and so can- not deceive, call out men whom he loved to a solemn representation of a thing, wherein their «hief, their eternal concern did lie, and suflTer iliem to feed upon ashes ? Let men take heed jhat they mock not God ; for, of a truth, God REPENTANCE REQUIRED BY GOD. 199 mocketh not men, until he be finally rejected by them. For four thousand years together, then, did God declare by sacritices, that there is forgive- ness with him, and lead his people by them to make a public representation of it in the face of the world. This is a second uncontrollable evi- dence of the truth asserted, which may possibly be of use to souls that come indeed deeply and seriously to deal with God ; for though the prac- tice be ceased, yet the instruction intended by it continues. III. God's appointment of repentance to sm- ners reveals that there is forgiveness in himself; I say, the prescription of repentance is a revela- tion of forgiveness. After the angels had sinned, God never once called them to repentance. He would nat deceive them, but let them know what they were to look for at his hands ; he hath no forgiveness for them, and therefore would require no repentance of them. It is not, nor ever was, a duty incumbent on them to repent ; nor is it so to the damned in hell. God requires it not of them, nor is it their duty. There being no for- giveness for them, what should move them to re- pent ? Why should it be their duty so to do ? Their eternal anguish about sin committed hath notliing of repentance in it. The appointment, then, of repentance, is a revelation of forgiveness. God would not call upon a sinful creature to humble itself, and bewail its sin, if there were no way of recovery or relief; and the only way of recovery from the guilt of sin, is pardon ; so Job xxxiii. 27, 28, "= He looketh on men, and if any sc.y, 1 have sinned, and perverted that which was I'ght, and it profited me not ; be will deliver hii 200 REPENTANCE REQUIRED BY GOD. soul from going into the pit, and his life shall see the light." In the foregoing verses, he declares the various ways that God used to bring men to repentance. He did it by dreams, ver. 15, 16. by afflictions, ver. 19. by the preaching of the word, ver. 23. What then doth God aim at in and by all these various ways of teaching ? It is to cause man to say, I have sinned, and per- verted that which was right. It is to bring him to repentance. What now, if he obtain his end, and man cometh to that which is aimed at ? Why, then there is forgiveness for him, as is declared, ver. 28. To improve this evidence, I shall confirm, by some few considerations, these two things. First, that the prescription of repent- ance doth indeed evince, that there is forgiveness with God. Secondly, That every one in whom there is repentance wrought towards God, may certainly conclude that there is forgiveness with God for him. 1. No repentance is acceptable with God, but what is built, or leans on the faith of forgiveness. We have a cloud of witnesses to this truth in the scripture. Many there have been, many are recorded, who have been convinced of sin, per- plexed about it, sorry for it, who have made open confession and acknowledgment of it, who, under the present sense of it, have cried out even to God for deliverance, and yet have come short of mercy, pardon, and acceptance with God. The cases of Cain, Pharaoh, Saul, Ahab, Judas, and others, migl\t be insisted on. What was wanting, that made all that they did abominable ? Con- sider one instance for all : it is said of Judas, that he repented, Matt, xxvii. 3. "he repented REPENTANCE REQUIRED BY GOD. 201 himself ;" but wherein did this repentance con- sist ? 1 . He was convinced of his sin in gene- ral; he saith, " I have sinned," ver. 4. 2. He was sensible of the particular sin whereof he stood charged in conscience before God : "1 have," saith he, *' betrayed innocent blood;" I am o-uilty of blood, innocent blood, and that in the "vilest manner, by treachery. So that he comes, 3. To a full and open confession of his sin. 4. He makes restitution of what he was advantaged by his sin, " he brought again the thirty pieces of silver," ver. 3. all testifying a hearty sorrow, that spirited the whole. Methinks now, Judas's repentance looks like the young man's obedience, who cried out, "All these things have I done : is there any thing yet lacking ?" Yea, one thing was wanting to that young man, he had no true faith nor love to God all this while, which vitiated and spoiled all the rest of his performances. One thing is also wanting to this repentance of Judas, he had no faith of for- giveness in God : that he could not believe ; and therefore after all this sorrow, instead of coming to him, he bids him the utmost defiance, and hangs himself. Indeed, faith of forgiveness, as hath been shewed, hath many degrees. There is of them, that which is indispensably necessary to render repentance acceptable. What it is in particular, I do not dispute. It is not an assurance of the acceptance of our persons in general. It is not, that the particular sin wherewith, it may be, the soul is perplexed, is forgiven. A general, if it be a gospel discovery, that there is forgiveness in God, 'will sufBce. The church expresses it, 202 REPENTANCE REQUIRED BY GOD. Hos. xiv, 3. ^' In thee the fatherless findeth mercy ;" and Joel ii. 14. " Who knows but he will return and repent V " I have this ground," saith the soul ; *' God is in himself gracious and merciful ; the fatherless, the destitute and helpless, that come to him by Christ, find mercy in him. None in hea- ven and earth can evince, but that he may return to me also." Now, let a man's convictions be ever so great, sharp, wounding; his sorrow ever so abundant, overflowing, abiding; his confession ever so full, free, or open ; if this one thing be wanting, all is nothing but what tends to death. 2. To prescribe repentance as a duty unto sin- ners, without a foundation of pardon and forgive- ness in God, is inconsistent with the wisdom, holiness, goodness, faithfulness, and all the other excellencies and perfections, of the nature of God: for, (1.) The apostle lays this as the great founda- tion of all consolation, that God cannot lie or deceive, Heb. vi. 18. And again, he engages the faithfulness and veracity of God to the same pur- pose. Tit. i. 2. " God, who cannot lie, hath pro- mised it." Now, there is a lie, a deceit, in things as well as in words. He that doth a thing, which, in its own nature, is apt to deceive them that consider it, with an intention of deceiving them, is no less a liar, than he who affirms that to be true which he knows to be false. There is a lie in actions, as well as in words. The whole life of a hypocrite is a lie. So saith the prophet concerning idolaters, "There is a lie in their right hand," Isa. xliv. 20. (2.) The proposal of repentance is a thing fitted and suited, in its own nature, to beget thoughts REPENTANCE REQUIRED BY GOD. 203 in the mind of a sinner, that there is forgiveness with God. Repenting is for sinners only. " 1 came not," saith our Saviour, " to call the right- eous, but sinners, to repentance." It is for them, and them only. It was no duty for Adam in Eden ; it is none for the angels in heaven, nor for the damned in hell. What then may be the language of this appointment ? O sinners, come and deal with God by repentance ! Doth it not openly speak forgiveness in God ? and, if it were otherwise, could men possibly be more frustrated or deceived ? would not the institution of repent- ance be a lie ? Such a delusion may proceed from Satan, but not from Him who is the fountain of goodness, holiness, and truth. His call to repentance is a full demonstration of his readiness to forgive, Acts xvii. 30 — 32. It is true, many do thus deceive themselves. They raise them- selves to an expectation of immunity, not on gospel grounds ; and their disappointment is a great part of their punishment. But God de- ceives none ; whoever comes to him on his pro- posal of repentance shall find forgiveness. It is said of some, indeed, that he " will laugh at their calamity, and mock when their fear cometh," Prov. i. 26. He will aggravate their misery, by giving them to see what their pride and folly hath brought them to. But who are they? Only such as refuse his call to repentance, with the promises of the acceptance annexed. (3.) There is then no cause, why those who are under a call to repentance should question whether there be forgiveness in God, or not. This con- cerns my second proposition. Come, saith the Lord to the souls of men, leave your sinful ways, 204 REPENTANC ti REQUIRED BY GOD. turn unto me, humble yoiiselves with broken and contrite hearts. Alas ! say poor convinced sin- ners, we are poor, dark, and ignorant creatures ; or, we are old in sin, or great sinners, or back- sliders, or have fallen often into the same sins : can we expect there should be forgiveness for us ? Why, you are under God's invitation to repent- ance ; and to disbelieve forgiveness, is to call the truth, holiness, and faithfulness of God into ques- tion. If you will not believe forgiveness, pretend what you please, it is in truth because you hate repentance. You do but •'deceive your souls, when you pretend you come not up to repentance because you cannot believe forgiveness : for, in the very institution of this duty, God engages all his properties to make it good, that he hath pardon and mercy for sinners. (4.) Much less cause is there to doubt of for- giveness, where sincere repentance is in any mea- sure wrought. No soul comes to repentance, but upon God's call. God calls none but those whom he hath mercy for upon their coming. And, as for those who sin against the Holy Ghost, as they shut themselves out from forgiveness, so they are not called to repentance. (5.) God expressly declares in the scripture, that the forgiveness which is with him is the foun- dation of his prescribing repentance unto man. One instance may suffice, Isa. Iv. 7. " Let the M'icked forsake his way," (in the Hebrew, a perverse wicked one ;) " and the man of iniquity his thoughts ; and let him return unto the Lord, and he will have mercy ; and to our God, for," (in the Hebrew,) '' he will multiply to pardon." You see to whom he speaks — to men perversely wicked. REPENTANCE REQUIRED BY GOD. 205 and such as make a trade of sinning. What doth he call them to ? Plainly to repentance, to the duty we have insisted on. But what is the ground of such an invitation to such profligate sinners ? Why, the abundant forgiveness and pardon that is with him, superabounding to what the worst of them can stand in need of; as Rom. V. 20. And this is another way whereby God hath re- vealed that there is forgiveness with him, and an infallible foundation for faith to build upon, in its approaches to God. Nor can the certainty of this evidence he called into question, but on such grounds as are derogatory to the glory and honour of God. And this connexion of repent- ance and forgiveness, is that principle from whence God convinces a stubborn unbelieving people, that all his ways and dealings with sin- ners are just and equal, Ezek. xviii. 25. And should there be any failure in it, they could not be so. Every soul, then, that is under a call to repentance, whether out of his natural condition, or from any backsliding into folly after conver- sion, hath a sufficient foundation to rest on, as to the pardon he inquires after. God is ready to deal with him on terms of mercy. If out of love to sin, or the power of unbelief, he refuse to close with God on these terms, his condemnation is just. And it will be well, that this consideration be deeply imprinted on the minds of men. I say, notwith- standing the general presumptions that men seem to have of this matter ; yet these principles of it ought to be inculcated : for, [1.] Such is the atheism that lies lurking in the hearts of men by nature, that, notwithstanding s ?'0G REPENTANCE REQUIRED BY GOD. tlicir pretences and professions, we have need to be pressino^ upon them evidences of the very being and essential properties of God. In so doing, we have the assistance of inbred notions in their own minds, which they cannot eject, to help to carry on the work. How much more is this necessary in reference to the free acts of the will of God, which are to be known only by mere revelation. Our word had need be " line upon line:" and yet when we have done, we have cause enough to cry out, as was said, " Lord, who hath believed our report ? and to whom hath the arm of the Lord been revealed ?" [2.] What was spoken before of the obstacles that lie in the way, hindering souls from a saving reception of this truth, ought to be remembered. Those who have no experience of them between God and their soul, s-eem to be ignorant of the true nature of conscience, law, gospel, grace, sin, and forgiveness. [3.] Many who are come to a saving persuasion of it, yet, having not received it upon clear and unquestionable grounds, and so not knowing how to resolve their faith of it to its proper principles, are not able to answer the objections that lie against it in their own consciences; and so do miserably fluctuate about it all their days. Those had need to have these principles inculcated on them. Were they pondered aright, some might have cause to say with the Samaritans, who first gave credit to the report of the woman , John iv. they had but a report before, but now they find all things to be according to it, yea, to exceed it. A little experience of a man's own unbelief, with the observation that may easily be made of the REPENTANCE REQUIRED BY GOD. 207 uncertain progresses and fluctuations of the spirits of others, will be a sufficient conviction of the necessity of the work we are engaged in. But will it yet be said, that it is needless to multiply arguments and evidences in this case, the truth insisted on being granted as one of the fun- damental principles of religion? As it is not then by any called in question, so it doth not appear that so much time and pains is needful for the confirmation of it. For what is granted and plain, needs little confirmation. But several things may be returned in answer hereunto ; all which may at once be here pleaded for the multiplication of our arguments in this matter. [1.] That it is generally granted by all, is no argument that it is effectually believed by many. Sundry things are taken for granted in point of opinion, that are not so believed as to be improved in practice. We have in part shewed before, and shall afterwards undeniably evince, that there are very few who believe this truth, with that faith that will interest them in it, and give them the benefit of it. And what will it avail any of us, that there is forgiveness of sin with God, if our own sins be not forgiven? No more than that such or such a king is rich, whilst we are poor and starv- ing. My aim is not to prove it as an opinion, or a mere speculative truth ; but so to evidence it in the principles of its being and revelation, as that it may be believed; whereon all our blessedness depends. 2. It needs not the less confirmation, because it is a plain fundamental truth ; but rather the more, and that because both of the worth and weight of it. *' This is a faithful sayinu;," saith 208 REPENTANCE REQUIRED BY GOD. the apostle, " worthy of all acceptation, that Jesus Christ came into the world to save sinners." So I say of this, which, for the substance of it, is the same with that; it is worthy of all acceptation, namely, that there is forgiveness with God; and therefore it ought to be fully confirmed. Especially, whilst we make use of no other demonstrations of jit, but those only which God hath furnished us with to that purpose; and this he would not have done, but that he knew them to be needful for us. And for the plainness of this truth, it is well if it be so to us. This I know, nothing but the Spirit of God can make it so. Men may please themselves, and others sometimes, with curious notions, and make them seem to be things of great search and attainment; which, when they are well examined, it may be they are not true; or if they are, they are yet of little consequence or importance. It is these fundamental truths that have the mysteries of the wisdom and grace of God inwrapped in them ; which, whoso can unfold aright, will shew himself " a workman that needs not be ashamed." These still waters are deep ; and the farther we dive into them, the greater discovery shall we make of their depths. And many other sacred truths there are, whose mention is common, but whose depths are little searched, and whose effi- cacy is little known. 3. We multiply these evidences, because there are multitudes who are concerned in them. All Avho do believe, and all who do not believe, are so ; those who do believe, that they may be estab- lished; and those who do not believe, that they nuiy be encouraged so to do. Among both these sorts, some evidences may be more profitable and EXAMPLES OF GOD's FORGIVING GRACE. 209 useful, some to one, some to another. It may be that amongst all, the whole will be gathered up, that no fragments be lost. They are all, I hope, in- struments provided by the Holy Ghost for this end ; and by this ordinance do we endeavour to put them into his hand, to be made effectual as he will. One may reach one soul, another another, according to his pleasure. One may be of use to establish- ment, another to consolation, a third to encou- ragement, according as the necessities of poor souls do require. However, God, who hath pro- vided them, knows them all to be needful. 4. They are so also upon account of the vari- ous conditions wherein the spirits of believers themselves may be. One may give help to the same soul at one season, another at another ; one may secure the soul against a temptation, another stir it up to thankfulness and obedience. These things have I spoken, that you may not think we dwell too long on this consideration. And I pray God, that your consolation and estab- lishment may abound in the reading of these meditations, as I hope they have not been altoge- ther without their fruit in their preparation. Further evidences of forgiveness with God. Tes- timonies that God ivas well 'pleased with some ivho were sinners. The patience of God to- wards the world, an evidence of forgiveness. Experience of the saints of God to the same purpose. IV. Let us then, as a fourth evidence of this truth, consider those, both under the Old Testa- ment and the New, concerning whom we have the greatest assurance that God was well pleased with s2 210 EXAMPLES OF GOD*S FORGIVING GRACE. them, and that they are now in the enjoyment of him. And this argument to this purpose, the apostle insists upon, and presses from sundry in- stances, Heb. xi. How many doth he there reckon up, who of old obtained a good report, and had this testimony, that they pleased God, " All these inherited the promises through believing;" ver. 13. that is, obtained the forgiveness of sin. For, whereas by nature they were children of wrath, and under the curse, as well as others, obtaining an infallible interest in the favour of God, and this testimony that they pleased him, it could not otherwise be. For, without this, on a just account^ every one of them would have continued in the state wlierein Adam was, when he heard the voice of God, and was afraid. Wherefore it being evi- dent, that some persons, in all generations, have enjoyed the friendship, love, and favour of God in this world, and, at their departure out of it, have entered into glory, it makes it evident that there is forgiveness of sin with him, without which these things could not be. Let us, after the example of the apostle, men- tion some peculiar instances in this matter. Look to Abraham ; he was the friend of God, and walked with God; God made a solemn covenant with him, and takes it for his memorial throughout all generations, that he is the God of Abraham : and he is doubtless now zii rest with God. Our Saviour calls the place or condition whereinto blessed souls are gatherotl, " Abraham's bosom." He is at rest, with whom others are at rest. The condition was the same with Isaac and Jacob; they also are in heaven, being alive unto and with God. Our Saviour proves it from the tXAMPLES OF GOD S FORGIVING GRACE. 211 tenor of the covenant, " I am the God of Abraham, the God of Isaac, and the God of Jacob. God is not the God of the dead, but of the Hving," Matt, xxii. 32. They are yet ahve, alive unto God, and with him, by virtue of the covenant; or, after their death, God would not be said to be their God. This is the force of our Saviour's argument in that place, that after their death, God was still their God. Then death had not reached tlieir whole persons : they were still alive with God in heaven ; and their bodies, by virtue of the same covenant, were to be recovered out of the dust. The same is the state with David. He was a man after God's own heart, who did all his will, and fulfilled all his pleasure. And, although he died, and his body saw corruption, yet he is not lost; he is with God in heaven. Hence he ended his days triumphantly, in a full apprehension of eternal rest, beyond what could in this world be attained, and that by virtue of the covenant: for these are the last words of David, " Although my house be not so with God, yet he hath made with me an everlasting covenant," ascertaining to him sure and eternal mercies, 2 Sam. xxiii. 5. Peter also is in heaven. Christ prayed for him, that his faith should not fail ; axid in his death he glorified God, John xxi. 19. So is Paul : he also is in heaven ; he knew that when he was dissolved, he should be with Christ. Here, then, we are encompassed about with a cloud of witnesses. For, 1. It is most certain, that they were all sinners ; they were all so by nature ; for therein there is no difference between any of the children of men. And personally they were sinners also : they 9A2 EXAMPLES or god's forgiving gracs. confessed so of themselves, and some of the sins of all of them stand upon record ; yea, some of them were great sinners, or guilty of great and signal miscarriages. Some before their conversion, as Abraham, v/ho was an idolater, Josh. xxiv. 2, 3. and Faul, who was a persecutor and a blasphemer. Some after their conversion ; some in sins of the flesh, against their obedience, as David ; and some in sins of profession, against faith, as Peter. Nothing, then, is more evident, than that no one of them came to rest with God but by forgiveness. Tiad they never been guilty of any one sin, but only what is left upon record concerning them in holy writ, yet they could be saved no other way; for he that transgresseth the law in any one point, is guilty of the breach of the whole, James ii. 10. What shall we now say? Do we think that God hath forgiveness only for this or that indivi- dual person? No man questions but that all these were pardoned. Was it by virtue of any special j^ersonal privilege, that was peculiar to them? Whence should any such privilege arise, seeing, by nature, they were no better than others, nor would have been so personally, had not they been delivered from sin, and prepared for obedience, by grace, mercy, and pardon? Wherefore, they all obtain€id forgiveness, by virtue of the covenant, from the forgiveness which is with God. And this is equally ready for others, who come to God the same way that they did ; that is, by faith and repentance. 2. Many of those, concerning whom we have the assurance m.entioned, were not only sinners, but great sinners, as was said, which must be also insisted on, to obviate another objection. P'or EXAMPLES OF GOD*S FORGIVING GRACE. 213 some may say, that although they were sinners, yet they were not such sinners as we are. And, although they obtained forgiveness, yet this is no argument that we shall do so also, who are guihy of^other sins than they were, and those attended with other aggravations than theirs were. To which I say, that I dehght not in aggravating, no, nor yet in repeating, the sins and faults of the saints of God of old. Not only the grace of God, but the sins of men, have by some been turned mto lasciviousness, or been made a cloak for then- lusts. But yet, for the ends and purposes foi which they are recorded by the Holy Ghost, we may make mention of them. That they may warn us of our duty ; that we take heed lest we also fall ; that they may yield us a relief under our surprisals, are they written. So then, where the mention of them tends to the advancement of sovereign grace and mercy, which is the case in hand, we may insist on them. I think, then, tliat, without mention of particulars, I may safely say, that there is no sin, no degree of sin, no aggravat- ing circumstance of sin, no kind of continuance in sin, (one sin only excepted,) but that there are those in heaven who have been guilty of them. It may be yet, some will say, that they have considered the"^sins and falls of Lot, David, Peter, Paul, and the thief himself on the cross, and yet they find not their own condition exemplified, so as to conclude that they shall have the same success with them. Answer 1. I am not shewing, that this or that man shall be pardoned, but only demonstrating, that there is forgiveness with God, and that for a! I sorts of sins and sinners ; which these instances 214 EXAMPLES OF GOd's FORGIVING GRACE. do assuredly confirm. And, moreover, they mani- fest, that if other men are not pardoned, it is merely because they make not that application for forgiveness which they did. 2. Yet, by the way, to take off this objection also, consider what the apostle says in particular concerning the several sorts of sinners that ob- tained mercy, "Be not deceived: neither fornica- tors, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you : but ye are washed, but ye are sanctified, but ye are justified," 1 Cor. vi. 9, 10, 11. Hell can scarce, in more words, yield us a sadder catalogue. Yet " some'* of all these sorts were justified and pardoned. 3. Suppose this enumeration of sins doth not reach the condition of the soul, because of some especial aggravation of its sin, not expressed, let such a one add that of our Saviour, " I say unto you, all manner of sin and blasphemy shall be forgiven unto men, but the blasphemy against the Holy Ghost," Matt. xii. 31. They are not, they shall not be, all actually remitted and pardoned to all men ; but they are all pardonable to those that seek to obtain pardon for them according to the gospel. There is with God forgiveness for them all. Now, certainly there is no sin, but only that excepted, but it comes within the compass of *' all manner of sin and blasphemy;" and so, con- sequently, some who have been guilty of it are heaven. We take it for a good token and evidence of a virtuous healing water, when, without fraud or EXAMPLES OF GOD*S FORGIVING GRACE. 215 pretence, we see the crutches of cured cripples, and impotent persons, hung about as a memorial of its efficacy. And it is a great demonstration of the skill and ability of a physician, when many come to a sick person, and tell him, that we had the same distemper with you, it had the same symptoms, the same effects, and by his skill and care we are cured : Oh ! saith the sick man, bring him to me, I will venture my life in his hand. Now, all the saints of heaven stand about a sin- sick soul; for, in this matter, we are encompassed with a cloud of witnesses, Heb. xii. 1. And what do they bear witness to ? What say they to a poor guilty sinner ? As thou art, so were we ; so guilty, so perplexed, so obnoxious to wrath, so fearing destruction from God ! And what way did you steer, what course did you take, to obtain the blessed condition wherein you now are ? Sav they. We went all to God, through Christ, for forgiveness, and found plenty of grace, mercy, and pardon, in him for us all ! The rich man in the parable thought it would be a great means of con- version, if one should rise from the dead and preach ; but here we see, that all the saints de- parted, and now in glory, do jointly preach this fundamental truth, that there is forgiveness with God. Poor souls are apt to think, that all those whom they read or hear of to be gone to heaven, went thither because they were so good and so holy. It is true, many of them were eminently and exemplarily so in their generations. All of them were so according to their degrees and measures ; for ^' without holiness no man can see God." And it is our duty to labour to be like to them in 216 EXAMPLES OF GOd's FORGIVING GRACE. holiness, if ever we intend to be so in happiness and glory. But yet not one of them, not any one that is now in heaven, Jesus Christ alone excepted, did ever come thither any other way but by for- giveness of sin ; and that will also bring us thither, though we come short of many of them in holi- ness and grace. And this evidence of forgiveness, I the rather urge, because I find the apostle Paul doing it eminently in his own person, " I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the minis- try ; who was before a blasphemer, and a perse- cutor, and injurious. But I obtained mercy, because I did it ignorantly, in unbelief. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief. Howbeit, for this cause I ob- tained mercy, that in me first Jesus Christ might shew forth all long-suffering, for a pattern to them that should hereafter believe on him to life ever- lasting," ITim. i. 12, 13. 15, 16. A great sinner, saith he, the chief of sinners, I was, which he manifests by some notable instances of his sin. I was, saith he, a blasphemer, the highest sin against God ; a persecutor, the highest sin against the saints; injurious, the highest wickedness to- wards mankind : but, saith he, " I obtained mercy," I am pardoned, and tliat with a blessed effect. 1. That he should, after all this, be so accounted faithful, as to be put into the ministry ; and, next, that the grace of our Lord Jesus Christ, in him, and towards him, was exceeding abundant. And what was the reason, wliat was the cause, that he was thus dealt with ? Why, it was that he GOD S LOXG-SUFFERIXG. Q17 nii-^ht be a pattern, an evidence, an argument, that thei« was grace, mercy, ibrgiveness, to be had for all sorts of sinners that would beUeve to life everlasting. To conclude, then, this evidence: every one who is now in heaven, hath his pardon sealed in the blood of Christ. All these pardons are, as it were, hanged up in the gospel ; they are all en- rolled in the promises thereof, for the encourage- ment of those who stand in need of forgiveness, to come and sue out theirs also. Fear not, then, the guilt of sin, but the love of it, and the power of it. If we love sin better than forgiveness, we shall assuredly go without it. If we had but rather be pardoned in God's way, than perish, our condition is secure. V. The same is evident, from the patience o{ God towards the world, and the end of it. Foi the clearing hereof, we may observe. I. That, upon the lirst entrance of sin, and breach of that covenant which God had made with mankind in Adam, he might immediately have executed the threatened curse, and have brought eternal death upon them that sinned. Justice required that it should be so, and there wa* nothing in the whole creation to interpose so much as for a reprieve, or a respite of vengeance. And had God then sent sinning man. with the apostate angels that induced him to sin, immediatelv mto eternal destruction, he would have been glorified in his righteousness and severity, by and among the angels that sinned not ; or he could have created a new race of innocent creatures, to have worshipped him and glorified him, for his righteous judgment ; even as all the elect at the T 218 god's losg-sufferino. last day shall do for the destruction of ungodly men. 2. God hath not taken this course. He hath continued the race of mankind for a long season on the earth ; he hath watched over them with his providence, and exercised exceeding patience, forbearance, and long-suffering towards them. This, the apostle Paul at large discourses on, Acts xiv. 15 — 17. chap. xvii. 24 — 30. as also Rom. ii. 4. And it is open and manifest in the event. The whole world is every day filled with tokens of the power and patience of God. Every nation, every city, every family, is filled with them. 3. That there is a common abuse of this pa- tience of God, visible in the world, in all genera- tions. So it was of old. God saw it to be so, and complained of it. Gen. vi. 5, 6. All the evil, sin, wickedness, that hath been in the world, which no heart can conceive, no tongue can ex- press, hath been all an abuse of this patience of God. This, with most men, is the consequence of God's patience and forbearance. They count this a season to fulfil all the abominations that their evil hearts can suggest to them, or Satan draw them into a combination with himself in. This the state of things in the world proclaims, and every one's experience confirms. 4. Let us therefore consider what is the true and proper end of this patience of God towards the world, enduring it in sin and wickedness for so long a season, and suffering one generation to be multiplied after another. Shall we think that God hath no other design, in all this patience towards mankind in all generations, but merely god's long-suffering. 219 to suffer them, all and every one, without excep- tion, to sin against him, dishonour him, provoke him, that so he may at length everlastingly de- stroy them all ? It is confessed, that this is the consequence, the event of it, with most men, through their perverse wickedness, with their love of sin and pleasure. But is this the design of God ? his only design ? hath he no other purpose but merely to bear with them awhile in their folly, and then to avenge himself upon them? Is this his intention, not only towards those who are obstinate in their darkness, ignorance, and rebel- lion against him, whose damnation is just and sleepeth not, but also towards those whom he stirs up by his grace to seek after a remedy and de- liverance from the state of sin and death ? God forbid ; yea, such an apprehension would be con- trary to all those notions of the infinite wisdom and goodness of God, which are engrafted upon our hearts by nature, and which all his works manifest and declare. Whatever, therefore, it be, this cannot be the design of God, in his pa- ence towards the world. It cannot be but that he must long since have cut oft' the whole race of mankind, if he had no other thoughts and pur- poses towards them. 5. If this patience of God hath any other in- tention towards any, any other effect upon some, upon any, that is to be reckoned the principal end of it, and, for the sake whereof, it is evidently extended to some others, consequently to all. For those concerning whom God hath an especial design in his patience, being to be brought forth in the world after the ordinary way of mankind, and that in all ages during the continuance of 220 god's long-suffering. the world, from the beginning; to the end thereof the patience which is extended to them must also, of necessity, reach to all, in that variety wherein God is pleased to exercise it. The whole world, therefore, is continued under the patience of ^Tod, and the fruits of it, for the sake of some that are in it. 6. Let us, therefore, see what is the end of this patience, and what it teaches us. Now, it rannat possibly have any end, but only that before rejected, unless there be forgiveness of sins with God. Unless God be ready and willing to forgive the sins of them that come to him ac- cording to his appointment, his patience is merely subservient to a design of wrath, anger, severity, and a resolution to destroy. Now, this is an abomination once to suppose, and would reflect unspeakable dishonour upon the holy God. Let a man but deal thus, and it is a token of as evil and perverse a habit of mind, as any that can befal him. Let him bear with those who are in his power in their faults, for no other end, or with no other design, but that he may take advantage to bring a greater punishment and revenge upon them ; and what more vile affection, what more wretched corruption of heart and mind, can he manifest? And shall we think that this is the whole design of the patience of God ? God forbid ! It may be objected, That this argument is not cogent, because of the instance that lies against 't, in G(xl*s dealing with the angels that sinned. i»: is evident, that they fell into their transgres- sion and apostacy before mankind did so : for ihey Itid and seduced our first parents into sin ; nd yet God bears with them, and exercises god's long-suffering. 221 patience towards them to this very day, and will do so to the consummation of all things, when they shall be cast into the fire *' prepared for the devil and his angels." And yet it is granted, that there is no forgiveness in God for them : so that it doth not necessarily follow, that there is forgiveness for men, because of his patience towards them. I answer, That this must be more fully spoken to, when we come to remove that great objection against this whole truth which was mentioned before, taken from God's dealing with the sinning angels, whom he spared not ; at present two or three observations will remove it out of our way. For, (1.) That the case is not the same with the sinning angels, and the race of mankind in all generations. There are no other angels in this condition, but only those individuals who first sinned in their own persons. They are not, in the providence and patience of God, multiplied and increased in ensuing times and seasons ; but they continue the same individual persons who first sinned, and no more. So that immediate execution of the whole punishment due to their sin, would not have prevented any increase of them. But now with men it is otherwise. For God continues his patience towards them, to the production of millions of other persons, who were not actually in the first sin. Had not God so continued his forbearance, their being, and conse- quently their sin and misery, had been prevented ; so that the case is not the same with sinning an- gels and men. (2.) Indeed God exerciseth no patience toward the angels that sinned; and that because he had T 2 222 (iOn's LONG-SLFFFRING. no forgiveness for lliem. So Peter tells us, 2 Epis- tle ii. 4. '* God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness." Immediately upon their sin, they were cast out of the presence of God, whose vision and enjoyment they were made for, and which they received some experience of. And they were cast into hell, as the place of their ordi- nary retention, and of their present anguish under the sense of God's curse and displeasure. And al- though they may, some of them, be permitted to compass the earth, and to walk to and fro therein, to ser\'e the ends of God's holy, wise providence, and so to be out of their prison ; yet they are still in their chains ; for they were delivered unto chains of darkness, to be kept unto the last judgment. And in these things they lie actually under the execution of the curse of God ; so that there is indeed no patience exercised towards them. If a notorious malefactor, or murderer, be committed into a dungeon, and kept bound with iron chains to prevent his escape, until the appointed day for his solemn judgment and execution, without the least intention to spare him, none will say, there is patience exercised towards him ; things being dis- posed only so, as that his punishment may be secure and severe. And such is the case, such is the condition, of the angels that sinned, who are not, therefore, to be esteemed objects of God's patience. (3.) The reason why the full and final punish- ment of these angels is reserved and respited to the apf)ointcd season, is not for their own sakes, their good, benefit, or advantage at all, but merely that the end of God's patience towards mankind god's long-suffering. 223 might be accomplished. When this is once brought about, they shall not be spared a day, an hour, a moment : so that God's dispensation towards them is nothing but a mere withholding the infliction ot the utmost of their punishment, until he hath accomplished the blessed ends of his patience towards mankind. But you will say, secondly, Is it not said, that God, " willing to shew his wrath, and to make his power known, endures with much long-suffering the vessels of wrath fitted for destruction ?" Rom. ix. 22. So that it seems that the end of God's endurance and long- suffering, to some at least, is only their fitting to destruction. Answer 1. It is one thing to endure with much long-suftering, another thing to exercise and de- clare patience. The former only intimates God's withholding, for a season, of that destruction which he might justly inflict, which we speak not of; the other denotes an acting in a way of good- ness and kindness for some special end. 2. The next verse declares the great end of God's patience, and answers this objection, that ** he might make known the riches of his glory in the vessels of mercy which he had prepared for glory," ver. 23. This is the great end of God's patience, which, whilst he is in pursuit of towards the vessels of mercy, he endureth others with much long-suftering and forbearance. This, then, is fully evident, that there could be no sufficient reason assigned for the patience of God towards sinners, but that there is forgiveness prepared for them that come to him by Christ. And this the scripture clearly testifies to, 2 Pet. iii. 9. The question is, What is the reason why 224 god's long-suffering. God forbears the execution of his judgment upon wicked and ungodly men ? Some would have it, that God is slack : that is, regardless of the sins of men, and takes no notice of them. No, saith the apostle, God hath another design in his pa- tience and long-suffering ; what is this ? It is, to manifest that he is not willing we should perish. That is it which we Have proved. For our free- dom from destruction is by repentance, which necessarily infers the forgiveness of sin. So Paul tells us, that in the gospel is declared what is the end of God's patience and forbearance ; it is, saith he, '' the remission of sins," Rom. iii. 25. Let us, therefore, also mind this evidence, in the application of ourselves to God for pardon. It is certain that God might have taken us from our birth, and have cast us into utter darkness. And, in the course of our lives, we have been guilty of such provocations, as God might justly have taken the advantage of, to glorify his jus- tice and severity in our ruin. But yet we have lived thus long in the patience and forbearance of God. And to what end hath he thus spared us, and let pass those advantages for our destruction, that we have put into his hand ? Is it not, that he might, by his patience, give us leave and space to get an interest in that forgiveness which he thus testifies to be in himself? Let us then be encou- raged by it, to use it to the end and purpose for which it is exercised towards us. You that are yet in doubt of your condition, consider that the patience of God was extended to you this day this very day, that you might use it for the ob- taining of the remission of your sins. Lose not Tilt EXPERIENCE OF SAINTS. 225 this day, nor one day more, as you love your souls ; for woful will be their condition, who shall perish for despising or abusing the patience ot God. - , . ^ . VI. The faith and experience of the seunts ni this world, give in testimony to this truth ; and we know that their record in this matter is true. Let us then ask of them, what they believe, what they have found, what they have experience ot as to the forgiveness of sin ? This God himself directs and leads us to, by appealing to our own experience; whence he shews us, that we may take relief and support in our distresses, I sa. xl. 28 •' Hast thou not heard ? Hast thou not known ?" Hast not thou thyself, who now cnest out, that thou art lost and undone, because God hath forsaken thee, found and known by expe- rience the contrary, from his former dealings with thee? And, if our own experience may confirm us aeainst the workings of our unbelief, so may that of others also. And this is that which Lliphaz directs Job to, chap. v. 1. " Call now it there be any that will answer thee, and to which ot the saints wilt thou look ?" It is not a supplication to them for help that is intended, but an inquiry after the experience in the case m hand, wherein he wrongfully thought they could not justiiy Job. In the Hebrew " to which of the saints on the right hand or left, wilt thou have regard in this matter?" Some would foolishly hence seek to confirm the invocation of the saints departed : when indeed, if they were intended, i*. is rather forbidden and discountenanced than directed to. But the saints here are, '* the saints that are m the earth," Psalm xvi. 3. whose experience Job 226 THE EXPERIENCE OF SAINTS. is directed to inquire into and after. David makes it a great encouragement to waiting upon God, as a God hearing prayer, that others had done so, and found success, Psalm xxxiv. 6. ''This poor man cried unto the Lord, and the Lord heard him, and saved him out of all his troubles." If he did so, and had that blessed issue, why should not ^ye do so also ? The experiences of one, are often proposed for the confirmation and establishment of others ; so the same David, " Come," saith he, " and hear, all ye that fear God, and I will declare what he hath done for my soul," Psa. Ixvi. 16. He contents not himself to remind them of the word, promises, and providence of God, which he doth most frequently ; but he will give them the encouragement, and support also, of his own experience. So Paul tells us, " That he was comforted of God in all his tribulations, that he might be able to comfort them which are in any trouble, by the comfort wherewith he himself was comforted of God," 2 Cor. i. 4. that is, that he might be able to communicate to them his own ex- perience of God's dealing with him, and the satis- faction and assurance that he found therein. So also he proposes the example of God's dealing with him in the pardon of his sins, as a great motive to others to believe, 1 Tim. i. 13 — 16. And this mu- tual communication of satisfying experiences in the things of God, or of our spiritual sense and evidence of the power, efficacy, and reality of gospel truths, being rightly managed, is of singular use to all sorts of believers. So the same great apostle acquaints us in his own example, *' I long to see you, that I may impart to you some spiritual gift, to the end you may be established ; that is, that I may be THE EXPERIENCE OF SAINTS. 227 comforted together with you, by the mutual faith both of you and me." Rom. i. 11, 12. He longed, not only to be instructing them, in the pursuit of the work of the ministry committed to him, but to confer also with them about their mutual faith, and what experience of the peace of God in believing they had attained. We have in our case called in the testimony of the saints in heaven, with whom those on earth do make up one family, even that one family in heaven and earth, which is called after the name of the Father of our Lord Jesus Christ, Eph. iii. 14, 15. And they all agree in their testimony, as becomes the family and children of God. But these below, we may deal personally with ; whereas we gather the witness of the other, only from what is left upon record concerning them. And, for the clearing of this evidence, sundry things are to be observed. Men living under the profession of religion, and not experiencing the power, virtue, and effi- cacy of it in their hearts, are, whatever they pro- fess, very near to atheism, or at least exposed to great temptations thereto. If they profess they know God, but in works deny him, '* they are abominable, and disobedient, and to every good work reprobate," Tit. i. 16. Let such men lay aside tradition and custom, let them give up themselves to a free and a rational consideration of things, and they will quickly find, that all their profession is but miserable self-deceiving ; and that indeed they believe not one word of the religion which they profess : for of what their religion affirms to be in themselves, they find not any thing true or real. And what reason have 228 THE EXPERIENCE OF SAINTS. they then to believe, that the things which it speaks of, that are without them, are one jot bet- ter ? If they have no experience of what it affirms to be within them, what confidence can they have of the reality of what it reveals to be without them ? John tells us, that " he who saith he loves God whom he hath not seen, and doth not love his brother whom he hath seen, is a liar." Men who do not things of an equal con- cern to them, wherein thay may be tried, are not to be believed in what they profess about greater things, whereof no trial can be had. So he that believes not, who experiences not, the power of that which the religion he professes affirms to be in him, if he says, that he doth believe other things which he can have no experience of, he is a liar. For instance, he that professes the gos- pel, avows that the death of Christ doth crucify sin ; that faith purifies the heart ; that the Holy Ghost quickens and enables the soul to duty ; that God is good and gracious to all that come to him ; that there is precious communion to be obtained with him by Christ ; that there is great joy in believing. These things are plainly, openly, and frequently insisted on in the gospel. Hence the apostle presses men to obedience on the ac- count of them ; and, as it were, leaves them at liberty from it, if they were not so, Phil. ii. 12. Now, if men have lived long in the profession of these things, saying that they are so, but indeed find nothing of truth, reality, or power in them, have no experience of the effects of them in their own hearts or souls, what stable ground have they of believing any thing else in the gospel, whereof they cannot have experience ? THE EXPERIENCE OF SAINTS. 229 A man professes, tliat the death of Christ will mortify sin, and subdue corruption; why doth he believe it? because it is so affirmed in the gospel : how, then, does he find it to be so? hath it this effect upon his soul, in his own heart? Not at all ; he finds no such thing in him. How, then, can this man believe, that Jesus Christ is the Son of God, because it is affirmed in the gospel, seeing that he finds no real truth of that which it alfirn.s to be in himself? So our Saviour argues, " If I have told you earthly things, and ye believe not, how will ye believe, if I tell you heavenly things T' John iii. 12. If you believe not the doctrine of regeneration, w^iich you ought to have experience of, as a thing that is wrought in the hearts of men on the earth ; how can you assent to those hea- venly mysteries of the gospel, which at first are to be received by a pure act of faith, without any present sense or experience. Of all dangers, therefore, in profession, let pro- fessors take heed of this ; namely, of a customary, traditional, or doctrinal, owning such truths as ought to have their effects and accomplishment in themselves, whilst they have no experience of the reality and efficacy of them. This is plainly to have a form of godliness, and to deny the power thereof: and of this sort of men do we see many turning atheists, scoffers, and often apostates : they find in themselves, that their profession was a lie, and that, in truth, they had none of those things which they talked of. And to what end should they continue longer in the avowing oi that which is not? Besides, finding these things, which they have professed to be in theoi. not to be so, they think that what they have U 230 THE EXPERIENCE OF SAINTS. believed of the things that are without them, are of no other nature, and so reject them altogether. You will say, then, What shall a man do, who cannot find or obtain an experience in himself of what is affirmed in the word ? He cannot find the death of Christ crucifying sin in him, and he can- not find the Holy Ghost sanctifying his nature, or obtain joy in believing. What shall he then do ? shall he not believe or profess those things to be so, because he cannot obtain a blessed experience of them ? I answer, Our Saviour hath perfectly given direction in this case, " If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself," John vii. 17. Continue in following after the things revealed in the doctrine of the gospel, and you shall have a satisfactory experience that they are true, and that they are of God ; cease not to act faith on them, and you shall find their effects ; for "^then shall we know, if we follow on to know the Lord," Hos. vi. 3. Experience will ensue upon permanency in faith and obedience. Yea, the first act of sincere believing will be accompanied with such a taste, will give the soul so much ex- perience, as to produce a firm adherence to the things believed. And this is the way to prove ** what is that good, and acceptable, and perfect will of God," which is revealed to us, Rom. xii. 2. Where there is an inward spiritual experience of the power, reality, and efficacy of any super- natural truth, it gives great satisfaction, stability, and assurance to the soul. It puts the soul out of danger, or suspicion of being deceived ; and- gives it to have the testimony of God in itself. So the apostle tells us, '* He that believeth on the THE EXPERIENCE OF SAINTS. 231 Son of God hath the witness in himself," 1 John V. 10. He had discoursed of the manifold testi- mony that is given in heaven by all the holy per- sons of the Trinity, and on earth by grace and ordinances, to the forgiveness of sin, and eternal life to be obtained by Jesus Christ. And this re- cord is true, firm, and stable, an abiding founda- tion for souls to rest upon, that will never deceive them. But yet all this while it is without us ; it is that which we have no experience of in our- selves : only we rest upon it, because of the authority and faithfulness of them that gave it. But now, he that actually believeth, hath the testimony in himself; he hath by experience a real evidence and assurance of the things testified to, namely, " that God hath given us eternal life, and that this life is in the Son," ver. 11. Let us then a little consider, wherein this evidence consists, and from whence this assurance arises. To this end, some few things must be consi- dered : As, 1. That there is a great answerableness and correspondency between the heart of a believer and the truth that he believes. As the word is in the gospel, so is grace in the heart ; yea, they are the same thing variously expressed, " Ye have obeyed from the heart that form of doctrine deli- vered unto you," Rom. vi. 17. As our translation doth not, so I knew not how in so few words to express that which is emphatically here insinuated by the Holy Ghost. The meaning is, that the doctrine of the gospel begets the form, figure, image, or likeness of itself, in the hearts of them that believe ; so they are cast into the mould of it. As is the one, so is the other. The principle of 232 THE EXPERIENCE OF SAINTS. grace in the heart, and that in the word, are as children of the same parent, completely resem- bling and representing one another. Grace is a living word, and the word is figured, limned* grace: as is regeneration, so is a regenerate heart; as is the doctrine of faith, so is a believer: and this gives great evidence to, and assurance of, the things that are believed. As we have heard, so we have seen and found it; such a soul can pro- duce the duplicate of the word, and so adjust all things thereby. 2. That the first original expression of divine truth is not in the word, no, not as given out from the infinite abyss of divine wisdom and veracity, but it is laid up, and expressed, in the person of Christ. He is " the first pattern of truth," which from him is expressed in the word, and from and by the word impressed on the hearts of be- lievers; so that, as it hath pleased God that all the treasures of wisdom and knowledge should be in him, dwell in him, have their principal residence in him, Col. ii. 3. so the whole word is but a reve- lation of the truth in Christ, or an expression of his image and likeness to the sons of men. Thus we are said to " learn the truth as it is in Jesus," Eph. iv. 21. It is in Jesus originally and really, and from him it is communicated to us by the word. We are thereby taught, and do learn it; for thereby, as the apostle proceeds, " we are re- newed in the spirit of our mind, and do put on the new man, which, after God, is created in righteousness and true holiness," ver. 23, 24. First, the truth is in Jesus; then it is expressed in the word: this word, learned and believed, • Painted to the life. THE EXPERIENCE OF SAINTS. 233 becomes grace in the heart, every way answering to the Lord Christ's image, from whom this trans- forming truth did thus proceed. Nay, this is carried by the apostle yet higher, namely, to God the Father himself, whose image Christ is, and believers his, through the word : " We all with open face, beholding, as in a glass, the glory of the Lord, are changed into the same image, from glory to glory, by the Spirit of the Lord," 2 Cor. iii. 18. whereunto add, chap. iv. 6. '' God,, who commanded light to shine out of darkness, hath shined into our hearts, to give the light of the knowledge of God in the face of Jesus Christ." The first pattern or example of all truth and holi- ness, is God himself ; hereof Christ is the image, ver. 4. Christ is the image of God, " the bright- ness of his glory, and the express image of his person," Heb. i. 3. " The image of the invisible God," Col. i. 15. Hence, we are said to see the .j{;lory of God in the face of Jesus Christ ; because he being his image, the love, grace, and truth of tlie Father, are represented and made conspicuous ill him. For we are said to behold it in his face, because of the open and illustrious manifestation of the glory of God in him. And how do we be- hoicl this glory? In a glass, " as in a glass," that is, in the gospel, which hath the image and like- ness of Christ, who is the image of God, reflected upon it, and communicated to it. So have we traced truth and grace from the person of the Father, to the Son as Mediator, and thence transfused into the word. In the Father, it is essentially; in Jesus Christ, originally and exem- plarily ; and in the word, as in a transcript or copy. But doth it abide there ? No, God, by u2 234 THE EXPERIENCE OF SAINTS. the word of the gospel, '* shines into our hearts," 2 Cor. iv. 6. * He irradiates our minds with a saving light into it, and apprehension of it. And what thence ensues? The soul of a believer is changed into the same image, by the effectual working of the Holy Ghost, chap. iii. 18. that is, the likeness of Christ implanted on the word, is impressed on the soul itself, whereby it is renewed into the image of God, whereunto it was at first created. This brings all into a perfect harmony. Where gospel truth is effectually received, and experienced in the soul, there is not only a conso- nancy between the soul and the word, but between ihe soul and Christ by the word, and the soul and (^i^od by Christ. And this gives assured establish- ment to the soul in the things that it believes. Divine truth so conveyed to us, is firm, stable, and immoveable. And we can say of it in a spiritual sense, " That which we have heard, that which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of lii'e," we know to be true. Yea, a believer is a testimony to the certainty of truth in what he is, much beyond what he is in all that he saith. Words may be pretended ; real effects have their testimony inseparably annexed to them. 3. Hence it appears, that there nmst needs be great assurance of those truths which are thus received, and believed. For hereby are *' the senses exercised to discern good and evil," Heb. v. 14. Where there is a spiritual sense of truth, of the good and evil that is in doctrines, from an in- ward experience of what is so good, and from thence an aversion to the contrary, and this ob- tained by reason of a habit, or a habitual frame THE EXPERIENCE OF SAINTS. 235 of heart, there is strength, there is stedfastness and assurance. This is the teaching of the unction, which will not, which cannot deceive. Hence many of old and of iate, that could not dispute, could yet die for the truth. He who came to another, and went about to prove, by sophistical reasons, that there was no such thing as motion, had only this return from him, who either was not able to answer his cavilling, or unwilling to put himself to trouble about it ; he arose, and walking up and down, gave him a real confutation of his sophistry. It is so in this case ; when a soul hath a real experience of the gTace of God, of the par- don of sins, of the virtue and efficacy of the death of Christ, of justification by his blood, and peace with God by believing ; let men or devils, or angels from heaven, oppose these things, if it cannot answer their sophisms, yet he can rise up and walk; he can, with all holy confidence and assur- ance, oppose his own satisfying experience to all their arguings and suggestions. A man will not be disputed out of what he sees and feels ; and a believer will abide as firmly by his spiritual sense as any man can by his natural sense. This is the meaning of that prayer of the apostle, Col. ii. 2. ''That your hearts might be comforted, being knit together in love, to all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ." Understanding in the mysteries of the gospel they had ; but he prays, that by a farther experience of it, they might come to the " assurance of understanding." To be true, is the property of the doctrine itself, to be certain or assured, is the property of our 236 THE EXPERIENCE OF SAINTS. minds. Now, this experience doth so unite the mind and truth, that we say, such a truth is most certain ; whereas certainty is indeed the property of our minds, or their knowledge, and not of the truth known. It is certain to us, that is, we have an assured knowledge of it, by the experience we have of it. This is the " assurance of under- standing" here mentioned. And he further prays that we may come to the riches of this assurance ; that is, to an abundant plentiful assurance : and that, " to the acknowledgment of the mystery of God" owning it from a sense and experience of its excellency and worth. And this is in the nature of all gospel truths : they are fitted and suited to be experienced by a believing soul. There is nothing in them so sub- lime and high, nothing so mysterious, nothing so seemingly low and outwardly contemptible, but that a gracious soul hath experience of an excel- lency, reality, power, and efficacy in it all. For instance, look on that which concerns the order and worship of the gospel ; tliis seems to many to be a mere external thing, whereof a soul can have no inward sense or relish. Many notions there- arc about it, and endless contentions, but what more ? Why, let a gracious soul, in simplicity and sincerity of spirit, give up himself to walk with Christ according to his appointment, and he shall quickly find such a taste and relish in the fellowship of the gospel, in the communion of saints, and of Christ, amongst them, as that he shall come up to such riches of assurance in the understanding and acknowledgment of the ways of the Lord, as others, by their disputing, can never attain to. What is so high, glorious, and mysterious, as the THE EXPERIENCE OF SAINTS. 237 doctrine of the ever blessed Trinity ? Some wise men have thought meet to keep it veiled from ordinary christians ; and some have delivered it in such terms, as that they can understand nothing by thern. But take a beliewr, who hath tasted how gracious the Lord is, in the eternal love of the Father, the great undertaking of the Son, in the work of mediation and redemption, with the almighty work of the Spirit, creating grace and comfort in the soul, and hath had an experience of the love, holiness, and power of God in them all, and he will, with more firm confidence, adhere to this mysterious truth, being led into it, and confirmed in it, by some few plain testimonies of the word, than a thousand disputers shall do, who only have the notion of it in their minds. Let a real trial come, and this will appear : few will be found to sacrifice their lives on bare specula- tions. Experience will give assurance and stability. We have thus cleared the credit of the testi- mony, now to be improved. It is evident on these grounds, that there is a great certainty in those truths, whereof believers have experience. Where they communicate their power to the heart, they give an unquestionable assurance of their truths ; and when that is once realized in the soul, all dis- putes about it are put to silence. These things being so, let us inquire into the faith and experience of the saints on the earth, as to what they know of the truth proposed for con- firmation ; namely, that there is forgiveness with God. Let us go to some poor soul, that now walks comfortably under the light of God's coun- tenance, and say unto him, Did we not know you, 238 THE EXPERIEl^CE OF SAINTS. some while since, to be full of sadness and great anxiety of spirit ; yea, sorrowful almost to death, and bitter in soul ? Answe7\ Yes, saith he, so it was indeed ; my days were consumed with mourning, and my life with sorrow ; and I walked heavily in fear and bitterness of spirit all the day long. Why, what ailed you ? what was the matter with you, seeing, as to outward things, you were in peace ? Answej'. The law of God had laid hold of me, and slain me ; I found myself thereby a woful sinner, yea, overwhelmed with the guilt of sin. Every moment I expected tribulation and wrath from the hand of God : " My sore ran in the night, and ceased not, and my soul refused com- fort." How is it, then, that you are thus delivered, that you are no more sad ? Where have you found ease and peace ? have you been by any means delivered, or did your trouble wear off, and depart of its own accord ? Answer. Alas ! no ; had 1 no. met with an effectual remedy, I had sunk, and everlastingly perished. What course did you take ? Answer. I went to Him, by Jesus Christ, against whom I have sinned, and have found Him better to me than I could expect, or ever should have believed, had not he overpowered my heart by his Spirit. Instead of wrath, which I feared, and that justly, because I had deserved it, he said to me in Christ, " Fury is not in me." For a long time I could not believe it ; I thought it impossible that there should be mercy and pardon for me, THE EXPEIll£KCE OF SAINTS. 239 or such a one as I. But he still supported me, sometimes by one means, sometimes by another ; until, taking my soul near to himself, he caused me to see the folly of my unbelieving heart, and the vileness of the hard thoughts I had of him, and that indeed there is with him forgiveness and plenteous redemption. This hath taken away all my sorrows, and given me quietness, with rest and assurance. But are you sure now that this is so ? may you not possibly be deceived ? Answer. I have not the least suspicion of any such matter ; and if, at any time, aught doth arise to that purpose, it is quickly overcome. But how are you confirmed in this persuasion ? Answer. That sense of it which I have in my heart, that sweetness and rest which have expe- rience of, that influence it hath upon my soul, that obligation I find laid upon me by it to all thankful obedience, that relief, support, and consolation, which it hath afforded me in trials and troubles, in the mouth of the grave, and entrance of eternity, all answering what is declared concerning these things in the word, will not suffer me to be de- ceived. I could not indeed receive it, until God was pleased to speak it to me. But now, let Satan do his utmost, I shall never cease to bear this tes- timony, that there is mercy and forgiveness with him. How many thousands may we find of these in the world, who have had such a seal of this truth in their hearts, as that they can not only securely lay down their lives in the confirmation of it, if called thoreunto, but also do cheerfully and triumphantly venture their eternal conceiTis upon 240 INSTITUTION OF RELIGIOUS WORSHIP, it. Yea, this is the rise of all that peace, serenity of mind, and strong consolation, which, in this world, they are made partakers of. Now, this is to me, on the principles before laid down, an evidence great and important. God hath not manifested this truth unto the saints, thus copied it out of his word, and exemplihed it in their souls, to leave them under any possibility of being deceived. Institution of religions ivoi^ship, an evidence of forgiveness. VII. God's institution of religious worship, and honour therein to be rendered unto him by sin- ners, is another evidence that there is forgiveness with him. I have instanced before, in one par- ticular of worship, to this purpose, namely, in that of sacrifices ; but therein we intended only their particular nature and signification, how they de- clared and manifested reconciliation, atonement, and pardon. That now aimed at is to shew, how all the worship that God hath appointed unto us, and all the honour which we give unto his holy Majesty thereby, is built upon the same founda- tion, namely, a supposition of forgiveness; and is appointed to teach it, and to ascertain us of it, which shall briefly be declared. To this end. observe, 1, That the general end of all divine and reli- ;:^ious worship, is to raise unto God a revenue of glory out of the creation. Such is God's infinite natural self-sufficiency, that he stands in need of no such glory and honour. He was in himself no less infinitely and eternally glorious, before the creation of all, or any thing whatever, than he AN EVIDENCE OF rORGIVENESS. 241 will be when he shall be encompassed about with the praises of all the works of his hands. And such is his absolute perfection, that no honour given unto him, no admiration of him, no ascrip- tion of glory and praise, can add any thing unto him. Hence, saith the psalmist, " My goodness extends not unto thee," Psa. xvi. 2. It doth not so reach thee, as to add unto thee to profit thee, as It may do the saints that are on earth. As in Job chap. xxii. 2, 3. '' Can a man be profitable unto God, as a man that is wise may be profitable unto himself? Is it any pleasure to the Almighty that thou art righteous, or is it gain unto him that thou makest thy ways perfect V There is no doubt, but that it is well pleasing unto God, that we should be righteous and upright : but we do him not a pleasure therein, as though he stood in need of it, or it were advantage or gain unto him. And again, chap. xxxv. 7. '' If thou be righteous, what givest thou him, or what receiveth he at thuie hand ?" And the reason of all this the apostle gives us, " a^ him, and through him, and to him are all things," Rom. xi. 36. Being the first sovereign cause, and last absolute end, of all things, every way perfect and self-suflicient, nothing can be added unto him. Or, as the same apostle speaks, " God that made the world, and all things therein, seeing that he is Lord of heaven and earth, is not worshipped with men's hands, as though he needed any thing, seeing he giveth unto all life, and breath, and all things " Acts xvii. 24, 25. As he himself pleads at la?-e, Psa. 1. 7—13. ° 2. Wherefore all the revenue of glory that God will receive by his worship, depends merely on liis X 242 INSTITUTION OF RELIGIOUS WORSHIP, own voluntary choice and appointment. All wor- ship, I say, depends now on the sovereign will and pleasure of God. It is true, there is a natu- ral worship due from rational creatures, by the law of their creation. This was indispensably and absolutely necessary at first. The very being of God, and order of things, required that it should be so. Supposing that God had made such creatures as we are, it could not be but that moral obedience was due unto him, namely, that he should be believed in, trusted, and obeyed, as the first cause, last end, and sovereign Lord of all. But the entrance of sin, laying the sinner absolutely under the curse of God, utterly put an end to this order of thino-s. Man was now to have perished immediately, and an end put unto the law of this obedience. But here, in the sove- reign will of God, an interposition was made be- tween sin and the sentence ; and man was respited from destruction. All worship following hereon, even that which was before natural by the law of creation, is now resolved into an arbitrary act of God's will. . And unto this end is all worship designed, namely, to give glory unto God. For, as God hath said, that he will be sanctitied in all that draw nigh unto him, that is, in his worship, and that therein he will be glorified, Lev. x. 3, and that he that ofFereth him praise, that is, perform- eth any part of his worship and service, glorifieth him, Psa. 1. 23 ; so the nature of the thing itself declares that it can have no other end. By this lie hath all his glory, even from the inanimate creation. 3. Consider, that God hath not prescribed any AN EVIDENCE OF FORGIVENESS. 243 worship of himself unto the angels that sinned* They are, indeed, under his power, and he useth them as he pleaseth, to serve the ends of his holy providence. Bounds he prescribes unto them by his power, and keeps them in dread of the full execution of his wrath ; but he requires not of them that they should believe in him. They believe indeed, and tremble. They have a natu- ral apprehension of the being, power, providence, holiness, and righteousness of God, which is inse- parable from their natures ; and they have an expectation from thence of that punishment and vengeance, which is due unto them, and which is inseparable from them as sinners. And this is their faith : but to believe in God, that is, to put their trust in him, to resign up themselves unto him, God requires it not of them. The same is the case v/ith them also, as to love, fear, delight, and all inward affections, which are the proper worship of God : these they have not, nor doth God any longer require these of them. They entirely cast them off in their first sin. And where these are not, where they are not required, where they cannot be, there no outward worship can be prescribed or appointed ; for external insti- tuted worship is nothing but the way that God assigns, and chooses to express and exercise the inward affections of our minds towards him. He rules the fallen angels per nutum provident ice ^ not verbum prcBcepti* Now, as God dealt with the angels, so also would he have dealt with mankind, had he left them all under the curse, without remedy or hope of relief. As he doth * By the m ill of his providence, not by the word of the commandment. ?4'i INSTITUTION OF RELIGIOUS WORSHIP, with them, he eternally satisfies himself in that revenue of glory which arises to him in their punish- ment : so also he would have done with these, had there been no forgiveness with him for them. He would not have required them to fear, love, or obey him, or have appointed unto them any way of worship, whereby to express such affections towards him. For to what end should he have done it ? What righteousness would admit, that service, duty, and obedience, should be prescribed unto them, who could not, ought not to have any expectation or hope of acceptance or reward ? This is contrary to the very first notion God re- quires in us of his nature. " For he that cometh unto God, must believe that he is, and that he is a rewarder of all them that diligently seek him," Heb. xi. 6. which would not be so, should he appoint a voluntary worship, and not propose a reward to the worshippers. Wherefore, 4. It is evident that God, by the prescription of a worship unto sinners, doth fully declare, that there is forgiveness with him for them. For, (1.) He manifests thereby, that he is willing to receive a new revenue of glory from them. This, as we have proved^ is the end of worship. This he would never have done, but with a design of accepting and rewarding his creatures. For do we think that he will be beholden unto them ? that he will take and admit of their voluntary rea- sonable service, according to his will and com- mand, without giving them a reward ? yea, and such a one as their obedience holds no proportion unto ? No such thing would become his infinite self-sufficiency, goodness, and bounty. This the wife of Manoah well pleads : *' If," saith she, '* the AN EVIDENCE OF FORGIVENESS. 245 Lord were pleased to kill us, he would not have received a meat-ofFering and a burnt offering- at our hands," Judg. xiii. 23. His acceptance of worship from us is an infallible demonstration, that he will not execute against us the severity of the first curse. And this is clearly evidenced in the first record of solemn instituted worship per- formed by sinners, " God had respect unto Abel and his offering," Gen. iv. 4. Some think that God gave a visible pledge of his acceptance of Abel and his offering ; it may be, it was by fire from heaven. For how else should Cain so instantly know that his brother and his offering were accepted, but that he and his were refused ? However it were, it is evident that what testimony God gave of the acceptance of his offering, the same he gave concerning his person ; and that in the first place he had respect unto Abel, and then to his offering. And therefore the apostle saith, that thereby he obtained "witness that he was righteous." Heb. xi. 4. that is, the witness or testi- mony of God himself. Now, this was in the for- giveness of his sin ; without which he could nei- ther be righteous nor accepted, for he was a sin- ner. This God declared by acceptance of his worship. And thus we also, if we have any testi- mony of God's acceptance of us in any part of his worship, should employ it to the same end. Hath God enlarged our hearts in prayer ? hath he given us an an-swer unto any of our supplications ? hath he refreshed our hearts in the preaching and dispensation of the word, or any other ordinance? We are not to rest in the particular about which our communion with him hath been. Our doing so is the cause why we lose our experiences. X 2 246 IKSTITUTION OF RELIGIOUS -WORSHIP, Tliey lie scattered up and down, separated from their proper root, and so are easily lost. But this is that which we should do : first improve such particular experiences in the worship of God unto, namely, that God hath pardoned our sins, and accepted our persons thereon ; for without that, none of our worship or service would please him, or be accepted with him. (2.) Hereby God lets us know, that he deals with us upon new terms ; so that, notwithstanding sin, we may enjoy his love and favour. For this we have the engagement of his truth and veracity, and he cannot deceive us; but yet, by this com- mand of his, for his worship, we should be de- ceived, if there were not forgiveness with him. For it gives us encouragement to expect, and assurance of finding, acceptance with him, which, without it, cannot be obtained. This, then, God declares by his institution of and command for his worship, namely, that there is nothing that shall indispensably hinder those who give up themselves unto the obedience of God's commands, from en- joying his love and favour, and communion with him. (3.) For matter of fact : it is known and con- fessed, that God hath appointed a worship for sinners to perform. All the institutions of the Old and New Testament bear witness hereunto. God was the author of them. And men know not what they do, wnen either they neglect them, or would be intermixing their own imaginations with them. What can the mind of man conceive or invent, that may have any influence in this mat- ter, to secure to the souls of believers their accept- ance with God ? Is there any need of their testi- AN EVIDENCE OF FORGIVENESS. 247 mony to the truth, faithfulness, and goodness of God ? These things he hath taken upon himself. This, then, is that which is to be fixed on our souls, upon our first invitation unto religious wor- ship, namely, that God will have a new revenue of glory from us, and therefore he declares, that there is a way for the taking away of our sins, without which we can give no glory to him by our obe- dience ; and this is done only by forgiveness. 5. There are some ordinances of worship ap- pointed for this very end and purpose, to confirm unto us the forgiveness of sin ; especially in that worship which is instituted by the Lord Jesus under the New Testament. I shall instance in one or two. (1.) The ordinance of baptism. This was ac- companied with the dawning of the gospel, in the ministry of John the Baptist. And he expressly declared, in his sermons upon it, that it was insti- tuted of God to declare the remission of sins, Mark i. 4. It is true, the lx)rd Christ submitted unto that ordinance, who had no sin, and was baptized by John. But this belonged unto the obedience which God required of him, as, for our sakes, he was made under the law. He was to observe all ordinances and institutions of the worship of God ; not for any need he had in his own person of the especial ends and significations of some of them ; yet as he was our sponsor, surety, and Mediator, standing in our stead in all that he so did, he was to yield obedience unto them, that so he might fulfil all righteousness. Matt. iii. 15. So was he circumcised, so was he baptized ; both which had respect unto sin, though absolutely free from all 248 INSTITUTION OF RELIGIOUS \VOUSHIP, sill in his own person ; and that because he was free from no obedience to any command of God. fiut, as was said, baptism itself, as appointed to be an ordinance of worship for sinners to ob- serve, was a declaration of that forgiveness that is with God. It was so in its first institution. God calls a man in a marvellous and miraculous man- ner; gives him a ministry from heaven; com- mands him to go and baptise all those who, con- fessing their sins, and professing repentance of them, should come to him, to have a testimony of forgiveness. And as to the especial nature of this ordinance, he apix)ints it to be such, as to repre- sent the certainty and truth of his grace in par- don, to their senses iDy a visible pledge. He lets them know that he would take away their sin, wherein their spiritual defilement doth consibt, even as water takes away the outward filth of the body; and that hereby they shall be saved, as Furely as Noah and his family were saved in the ark swimming upon the waters, 1 Pet. iii. '21. Now, how great a deceit must needs, in this whole matter, have been put upon poor sinners, if it were not infallibly certain that they might obtain forgiveness with God. After the entrance of this ordinance in the ministry of John, the Lord Jesus Christ takes it into his own hand, and commands the observation of it to all his disciples. 1 dispute not now, who are the proper immediate objects of it; whether they only who actually can make profession of their faith, or believers, with their infant seed. For my part, I believe that all whom Christ loves and pardons, are to be made partakers of the pledge thereof. And the sole reason, which they AN EVIDENCE OF FORGIVENESS. 249 of old insisted on, why the infants of believing parents should not be baptised, was, because they thought they had no sin, and therein we know their mistake. But I treat not now of these things ; only this, I say, is certain, that in the prescription of this ordinance to his church, the great intention of the Lord Clirist was to ascertain to us the forgiveness of sins. And sinners are invited to a participation of this ordinance for that end, that they may receive the pardon of their sins ; that is, an infallible pledge and assurance of it. Acts ii. 38. And the very nature of it de- clares this to be its end, as was before intimated. This is another engagement of the truth, and faith- fulness, and holiness of God, so that we cannot be deceived in this matter. " There is," saith God, ' forgiveness with me ;" saith the soul, *' How, Lord, shall I know, how shall I come to be assured of it ? for, by reason of the perpetual accusations of conscience, and the curse of the law upon the guilt of my sin, 1 find it a very hard matter for me to believe ? Like Gideon, 1 would have a token of it." Why, behold, saith God, * I will give thee a pledge and token of it, which cannot deceive thee. When the world of old had been overwhelmed with a deluge of waters by reason of their sins, and those who remained, though they had just cause to fear the same judg- ment would again befal them or their posterity, because they saw there was like to be the same cause of it, the thoughts and imaginations of the hearts of men being evil still, and that continually ; to secure them against these fears, I told them, that 1 would destroy the earth no more with water; and I gave them a token of my faithfulness 250 INSTITUTION OF RELIGIOUS WORSHIP, therein, by placing my bow in the cloud. And have I failed them ? Though the sin and wicked- ness of the world hath been, since that day, un- speakably great ; yet mankind is not drowned again, nor ever shall be: I will not deceive their expectation from the token I have given them. Wherever, then, there is a word of promise con- firmed with a token, never fear a disappointment. But so is this matter. I have declared, that there is forgiveness with me; and, to give you assurance thereof, I have ordained this pledge and sign, as a seal of my word, to take away all doubts and suspicion of your being deceived. As the world shall be drowned no more, so neither shall they who believe, come short of forgiveness.' And this is the use which we ought to make of this ordinance. It is God's security of the pardon of our sins, which we may safely rest in. (2.) The same is the end of that other great ordinance of the church, the supper of the Lord : the same thing is therein confirmed to us by an- other sign, pledge, token, or seal. We have shewed before, what respect gospel forgiveness hath to the death or blood of Jesus Christ. That is the means whereby for us it is procured, the way whereby it comes forth from God, to the glory of his righteousness and grace, which afterwards must be more distinctly insisted on. This ordinance, therefore, designed and appointed on purpose for tlie representation and calling to remembrance of the death of Christ, with the communication of the benefits thereof to them that believe, doth principally intend our faith and comfort in the truth under consideration ; and therefore, in the very institution of it, besides the general end before AN EVIDENCE OF FORGIVLNESS 251 mentioned, which had been sufficient for our security, there is, moreover, added, an especial mention of the forgiveness of sin : for so speaks our Saviour in the institution of it, for the use of the church to the end of the world, *' This is my blood of the new testament, which is shed for many, for the remission of sins," Matt. xxvi. 28. As if he had said, * The end for which I have appointed the observance of this duty and seiTice to you, is, that I may testify thereby to you, that by my blood, the sacrifice of myself, and the atonement made thereby, I have purchased for you the remission of your sins, which you shall as- suredij be made paitakers of.' And more I shall not add to this consideration, because the death of Christ, respected in this ordinance, will agair? occur to us. (3.) What is the end of all church order, assem- blies, and worship? What is a church ? Is it not a company of sinners gathered together, according to God's appointment, to give glory and praise to him for pardoning grace, for the forgiveness of sins, and to yield him that obedience which he requires from us, on the account of his having so dealt with us ? This is the nature, this is the end of a church. He that understands it not, he that uses it not to that end, does but abuse that great institution. And such abuse the world is full of. Some endeavour to make their own secular advan- tages by the pretence of the church. Some dis- charge the duty required in it, with some secret hopes that it shall, be their righteousness before God. Some answer only their light and con- evictions ir) an empty profession. Thi» alone is the true end, the true use of it. Wc assemble ^.52 INSTITUTION OF RELIGIOUS WORSHIP, ourselves, to learn that there is forgiveness with God through Christ; to pray that we may be made partakers of it ; to bless and praise God for our interest in it ; to engage ourselves to that obedience which he requires upon the account of it. And were this constantly upon our minds, and in our designs, we might be more established in the faith of it, than it may be the most of us are. 6. One particular instance more of this nature shall conclude this evidence. God hath com- manded us, the Lord Christ hath taught us, to pray for the pardon of sin, which gives us unques- tionable security that it may be attained, that it is to be found in God. For the clearing whereof, observe, (1.) That the Lord Christ, in the revelation of the will of God to us, as to what he required at our hands, hath taught and instructed us to pray for the forgiveness of sin. It is one of the peti tions which he hath left on record for our use and imitation, in that summary of all prayer which ho hath given us, ** Forgive us our debts, our tres- passes, our sins," Matt. vi. 12. Some contend, that this is a form of prayer to be used in the prescribed limited words of it; all grant that it is a rule of prayer, comprising the heads of all necessary things that we are to pray for, and obliging us to make supplications for them. So then, upon the authority of God, revealed to us by Jesus Christ, we are bound in duty to pray for pardon of sins, or forgiveness. (2.) On this supposition, it is the highest blas- phemy and reproach of God imaginable, to con- ceive that there is not forgiveness with him for us. Indeed, if we should go upon our own heads, AN EVIDENCE OF FORGIVENESS. 253 without his warrant and authority, to ask any thing at his hand, we might well expect to meet with disappointment; for what should encourage us to any such boldness ? But now, when God himself shall command us to come, and ask any thing from him, so making it thereby our duty, and that the neglect thereof should be our great sin and rebel- lion against him, to suppose he hath not the thing in his power to bestow on us, or that his will is wholly averse from so doing, is to reproach him with want of truth, faithfulness, and holiness, and not to be God. For what sincerity can be in such proceeding's ? Is it consistent with any Divine excellency ? Could it have any other end, but to deceive poor creatures ; either to delude them if they do pray according to his command, or to involve them in further guilt, if they do not ? God forbid any such thoughts should enter into our hearts. But, (3.) To put this whole matter out of question, God hath promised to hear our prayers, and in particular those which we make to him for the forgiveness of sin. So our SaNiour hath assured us, that what we ask in his name shall be done to us. And he hath, as we have shewed, taught us to ask this very thing of God as our heavenly Father; that is, in his name: for in and through him alone is he a Father to us. I need not insist on particular promises to this purpose; they are, as you know, multiplied in the scriptures. What hath been spoken may suffice to establish our present argument, namely, that God's prescrip- tion of religious worship to sinners, doth undeniably prove, that with him there is forgiveness ; espe- cially considering, that the principal parts of the Y '254 INSTITUTION OF RELIGIOUS WORSHIP, worship so prescribed and appointed by him are pecuharly designed to conhrm us in the faith thereof. And this is the design of the words that we do insist upon : " There is forgiveness with thee, that thou mayest be feared." The fear of God, as we liave shewn, in the Old Testament, doth fre- quently express, not that gracious affection of our minds, which is distinctly so called, but that whole worship of God, wherein that and all other gracious affections towards God are to be exer- cised. Now, the psalmist tells us, that the foun- dation of this fear or worship, and the only motive and encouragement for sinners to engage in it, and give up themselves to it, is this, that there is forgiveness with God. Witliout this no sinner could fear, serve, or worship him. This, therefore, is undeniably proved by the institution of this worship, which was proposed to confirmation. The end of all these things, as we shall after- wards at large declare, is to encourage poor sinners to beHeve, and to evidence how inexcusable they will be left, who, notwithstanding all this, do, tln'ough the power of their lusts and unbelief, refuse to come to God in Christ, that they maybe pardoned. Yea, the laying open of the certainty and fulness of the evidence given to this truth, makes it plain and conspicuous, whence it is that men perish in and for their sins. Is it for want of mercy, goodness, grace, or patience, in God? Is it through any defect in the mediation of the Lord Christ ? Is it for want of the mightiest encourage- ments, and most infallible assurances, that with God there is forgiveness 'i Not at all, but merely on the account of their own obstinacy, stubborn- AN EVIDENCE OF FORGIVENESS. 255 uess, and perverseness ; they will not come to this light ; yea, they hate it, because their deeds are evil. They will not come to Christ, that they may have life. It is merely darkness, blindness, and love of sin, that brings men to destruction. And this is laid open, and all pretences and excuses are removed, and the shame of men's lusts ex- posed, by the full confirmation of this truth, with which God hath furnished us. Take heed, you that hear or read these things, if they are not mixed with faith, they will add greatly to your misery. Every argument will be your torment. But these considerations must be insisted on afterwards. Moreover, if you will take into your minds what hath been delivered in particular, concerning the nature and end of the worship of God, which you attend to, you may be instructed in the use and due observation of it. When you address your- selves to it, remember that this is that which God requires of you who aie sinners ; that this he would not have done, but with thoughts and intention of mercy for sinners. Bless him with all your souls, that this is laid as the foimdation of all that you have to do with him. You are not utterly cast off, because you are sinners. Let this support and warm your hearts, when you go to hear, to pray, or to any duty of worship. Con- sider what is your principal work in the whole. You are going to deal with God about forgiveness, in. the being, causes, consequences, and effects of it. Hearken to what he speaks, declares, or reveals about it ; mix his revelation and promises with faith. Inquire diligently into all the obedience and thank- fulness, all those duties of holiness and righteousness, 256 TilE Ni;W COVENANT, which he justly expects from those who are made partakers of it ; so shall you observe the worship of God to his glory, and your own advantage. The givitig and establishing of the new cove- nant, another evidence of forgiveness with God. The oath of God engaged in the confirmation thereof. VIII. Another evidence hereof may be taken from the making, establishing, and ratifying of the new^ covenant. That God would make a new covenant with his people, is often promised, often declared. See, among other places, Jer. xxxi. 31, 32.; and that he hath done so accordingly, the apostle shews at large, Heb. viii. 9 — 12. Now, herein sundry things to our present purpose may be considered. 1. It is supposed that God had before made another covenant with mankind. With reference hereunto is this said to be a new one. It is op- posed to another that was before it, and in com- parison whereof that is called old, and this said to be new, as the apostle speaks expressly in the place before mentioned. Now, a covenant be- ween God and man is a thing p:reat and marvel- lous, whether we consider the nature of it, or the ends of it: in its own nature, it is a convention, compact, and agreement, for some certain ends and purposes, between the holy Creator and his poor creatures. How infinite, how unspeakable must needs be the grace and condescension of God in this matter ! For what is poor miserable man, that Gofl should set his heart upon him, that he should, as it were, give hoimds to his sovereignty o\er him, and enter into terms of AN EVIDENCE OF FORGIVENESS. 257 agreement with him ! For, whereas before he was a mere object of his absolute dominion, made at his will, and for his pleasure, and for the same rea- sons to be crushed at any time into nothing ; now he hath a foundation, and ground given him to stand upon, whereon to expect good things from God, on account of his faithfulness and righte- ousness. God, in a covenant, gives those holv properties of his nature to his creatures, as his hand or arm, for them to lay hold of, and by them to plead and argue with him. And without this, a man could have no foundation for any inter- course or communion with God, or for any expec- tation from him, nor any direction how to deal with him in any of his concerns. Great and sig- nal, then, was the condescension of God, to take his poor creature into covenant with himself. And especially will this be manifest, if we cou- sider the ends of it, and why it is that God thus deals with man. Now, these are no other, than that man might serve him aright, be blessed by him, and be brought to the everlasting enjoyment of him, all to his glory. These are the ends of every covenant that God takes us into with him- self; and these are the whole of man. No more is required of us in a way of duty ; no more can be required by us to make us blessed and happy, but what is contained in them. That we might live to God, be accepted with him, and come to the eternal fruition of him, is the whole of man ; all that we were made for, or are capiible of; and these are the ends of evciy covenant that God makes with man, being all comprised in that solemn declaration, that " he will be their God, and thev shall be his people " y2 58 THE NEW COVENANT, 2. This being the nature, this the end of a co- venant, there must be some great and important cause, to change, alter, and abrogate a covenant once made and estabhshed ; to lay aside one cove- nant, and to enter into another. And yet this the apostle says expressly that God had done, Heb. viii. 13. and proves it, because himself calls that which he promised a new covenant ; which undeniably confirms two things : First, That the other was become old ; and, secondly, That being become so, it was changed, altered, and removed. I know the apostle speaks immediately of the old administration of the covenant under the old testament, of Mosaiial institutions ; but he doth so with reference to that revival which in it was given to the first covenant made with Adam For, in the giving of the law, and the curse where- with it was accompanied, which were mixed with that administration of tVie covenant, there was a soleuju revival and representation of the hrst covenant and its sanction, whereby it had life and power given it to keep the people in bon- dage all their days. And the end of the aboli- tion or taking away of the legal administration of the covenant, was merely to take out of God's dealing with his people all use and remembrance of the first covenant. As was said, therefore, to take away, disannul, and change a covenant so made, ratified, and established betwixt God and man, is a matter that must be resolved into some cogent, important, and indispensable cause. And this will the more evidently appear, if we consider, (1.) In general. That the first covenant was good, holy, righteous, and equal. It was such aa became God to make, and was every way the AN EVIDENCE OF !• ORG I VEN KSS. 259 happines.'* of the creature (o accept of. We need no other argument to prove it holy and good, than this, that God made it. It was the effect of infinite holiness, wisdom, righteousness, goodness, and grace ; and therefore in itself was it every way perfect ; for so are all the works of God. Besides, it was such as man, when through his own fault he cannot obtain any good by it, and must perish everlastingly by virtue of the curse of it, yet cannot but subscribe to its righteousness and holiness. The law was the rule of it, therein is the tenor of it contained. Now, saith the apostle, whatever becomes of the sin and the sin- ner, " the law is holy, and the commandment is holy, and just, and good," Rom. vii. 12. Holy in itself, and in its own nature, as being the order and constitution of the most holy God. Just and equal with reference to us ; such as we have no reason to complain of, nor to repine against the authority of; and the terms of it are most righteous. And not only so, but it is good also ; that which, notwithstanding the appearance of rigour and severity with which it is accompanied, had in it an exceeding mixture of goodness and grace, both in the obedience constituted in it, and the reward annexed to it ; as might be more fully manifested, were that our present work. (2.) In particular, it was good, holy, and right- eous, in all the commands of it, in the obedience which it required. And two things there were that rendered it exceedingly righteous, in refer- ence to its precepts or commands. 1 . That they were all suited to the principles of the nature of man created by God, and in the regular acting whereof consisted his perfection. God in the 260 THE NEW COVENANT, first covenant required nothing of man, prescribed nothing to him, but what there was a principle for the doing and accomphshing of it ingrafted and -implanted in his nature ; which rendered all those commands equal, holy, and good : for what need any man complain of that which requires nothing af him, but what he is from his own frame and principles inclined unto ? 2. All the commands of it were proportionate to the strength and ability of those to whom they w^ere given. God, in that covenant, required nothing of any man, but what he had before enabled him to per- form; nothing above his strength, or beyond his power ; and thence was it also righteous. 3. It was exceeding good, holy, and righteous, upon the account of its promises and rewards. Do this, saith the covenant ; this which thou art able to do, which the principles of thy nature are fitted for, and inclined unto. Well, what shall be the issue thereof? Why, do this and live ; lite is promised unto obedience, and that such a life as, both for the present and future condition of the creature, was accompanied with every thing that was needful to make it blessed and happy. Yea, this life having in it the eternal enjoyment of God, God himself, as a reward, was exceedingly above whatever the obedience of man could re- quire as due, or have any reason to expect, on any other account, but merely of the goodness of God. (3.) There was provision in that covenant for the preservation and manifestation of the glory of God, whatever was the event on the part of man. This was provided for in the wisdom and right- eousness of God. Did man continue in his obe- AN EVIDENCE OF FORGIVENESS. 261 dience, and fulfil the terms of the covenant? aJ! things were laid in subserviency to the eternal glory of God in his reward. Herein would he for ever have manifested and exalted the glory of his holiness, power, faithfulness, righteousness, and goodness. As an almighty Creator and Pre- server, as a faithful God, and righteous Rewarder, would he have been glorified. On supposition, on the other side, that man by sin and rebellion should transgress the terms and tenor of this cove- nant, yet God had made provision that no detri- ment to his glory should ensue thereon. For by the constitution of a punishment proportionable in his justice unto that sin and demerit, he had provided, that the glory of his holiness, righteous- ness, and veracity in his threatenings, should be exalted, and that to all eternity. God would have lost no more glory and honour by the sin of man than by the sin of angels, which in his infi- nite wisdom and righteousness is become a great theatre of his eternal glory. For he is no less excellent in his greatness and severity, than in his goodness and power. Wherefore, we may now return to our former inquiry. All things being thus excellently and admirably disposed in infinite wisdom and holi- ness in this covenant, the whole duty and bless- edness of man being fully provided for, and the glory of God being absolutely secured upon all events, what was the reason that God left not all things to stand or fall according to the terms of it ? Wherefore doth he reject and lay aside this covenant, and promise to m.ake another, and do so accordingly ? Certain it is, that he might have continued it with a blessed security to his owa 262 THE NEW COVENANT, glory ; and he makes " all things for himself, even the wicked for the day of evil." God himself shews, what was the only and sole reason of this dispensation, Heb. viii. 7 — 13. The sum of it is this : notwithstanding the blessed constitution of the first covenant, yet there was no provision for the pardon of sin, no room or place for forgiveness in it ; but on supposition that man sinned, he was in that covenant left remediless. God had not in it revealed that there was any such thing as forgiveness with him ; nor had any sinner the least hope or grounds of expectation from thence, of any such thing in him. Die he must, and perish, and that without remedy or recovery. Now, saith God, this must not be. Mercy, goodness, and grace, require another state of things. This covenant will not manifest them ; their effects will not be communicated to poor sin- ners by it. Hence, saith he, *' It is faulty, that is, defective ; I will not lose the glory of them, nor shall sinners be unrelieved by them : and there- fore, although I may strictly tie up all mankind unto the terms of this, yet I will make another covenant with them, wherein they shall know and find, that there is forgiveness with me, that they may fear me." Now, nex,t to the blood of Christ, whereby this covenant was ratified and confirmed, this is the greatest evidence that can possibly be given, that there is forgiveness with God. To what end else does God make this great alteration in the effects of his will, in his way of deaUng with mankind ? As forgiveness of sin is expressly contained in the tenor and words of the covenant, so, set it aside, and it will be of no more use or advantage than AN EVIDENCE OF FORGIVENESS. 263 tlie former. For, as this covenant is made directly with sinners, (nor was there any one in the world, when God made it, that was not a sinner ; nor is it of use unto any bnt sinners,) so is forgiveness of sins the very hfe of it. Hence we may see two things : first, the great- ness of forgiveness, that we may learn to value it ; and, secondly, the certainty of it, that we may learn to believe it. First, The greatness of it. God would not do so great a thing as that mentioned, but for a great, the greatest end. Had it not been a matter of the greatest importance unto the glory of God, and the good of the souls of men, God would not, for the sake of it, have laid aside one covenant, and made another. We may evidently see, how the heart of God was set upon it, how his nature and will were engaged in it. All this was done that we might be pardoned. The old glorious fabric of obedience and rewards shall be taken down to the ground, that a new one may be erected for the honour and glory of forgiveness. God forbid that we should have slight thoughts of that which was so strangely and wonderfully brought forth, wherein God had as it were embarked his great glory. Shall all this be done for our sakes, and shall we undervalue it, or disesteem it ? God forbid. God could, if I may so say, more easily have made a new world of innocent crea- tures, and have governed them by the old cove- nant, than have established this new one for the salvation of poor sinners; but then, where had been the glory of forgiveness? It could never have been known, that there was forgiveness with him. The old covenant could not have been 264 THE NKW COVENANT, preserved, and sinners pardoned. Wherefore, God chose rather to leave the covenant than sinners unrelieved, than grace unexalted, and par- don unexercised. Prize it as you prize your souls, and give glory unto God for it, as all those that believe will do unto eternity. Secondly, For the security of it, that we may believe it. What greater can be given ? God deceiveth no man, no more than he is deceived. And what could God, that cannot lie, do more, to give us satisfaction herehi, than he hath done? Would you be made partakers of this forgiveness ? Go unto God, spread before him this whole mat- ter, plead with him that he himself hath so far laid aside the first covenant of his own gracious will, as to make a new one; and that merely be- cause it had no forgiveness in it. This he hath made on purpose that it might be known that there is forgiveness in him. And shall not we now be made partakers of it ? Will he now deny that unto us, which he hath given such assurance of, and raised such expectations concerning? Nothing can here wrong us, nothing can ruin us, but unbelief. Lay hold on this covenant, and we shall have pardon. This God expresses, Isa. xxvii. 4, 5. Shall we continue on the old bottom of the first covenant ? All that we can do thereon is but to set thorns and briars in the way of God, to secure ourselves from his coming against us, and upon us, with his indignation and fury. Our sins are so, and our righteousness is no better. And what will be the issue? both they and we shall be trodden down, consumed, and burnt uf^ What way then, what remedy is left unto us? Only this, of laying hold on the arm and strength AN KVIDENCF. OF FORGI VKN ESS. 26.5 of God in that covenant, wherein forgiveness of sin is provided. Therein alone he saith, '' Fury is not in me ;" and the end v^'ili be, that we shall have peace with him, both here and for ever. IX. The oath of God, engaged and interposed in this matter, is another evidence of the truth insisted on. Now, because this is annexed unto the covenant before mentioned, and is its esta- blishment, I shall pass it over the more briefly. And in it we may consider, 1. The nature of the oath of God. The apos- tle tells us, that he sware by himself ; and he gives this reason of it, because he had no greater to swear by, Heb. vi. 13. An oath for the con- firmation of any tiling, is an invocation of a su- preme power, that can judge of the truth that is spoken, and vindicate the breach of the engage- ment. God hath none other but himself to swear by, '* Because he could swear by no greater, he sware by himself." Now, this God doth, 1. By express affirmation that he hath so sworn by himself, which was the form of the first solemn oath ot God, '' By myself have I sworn, saith the Lord," Gen. xxii. 16. The meaning whereof is, "I have taken it upon myself, as I am God ; or let me not be so, if I perform not this thing." And this is expressed by his soul, " The Lord of hosts hath sworn by his soul," Jer. li. 14. that is, by himself, as we render the words. 2. God doth it by the especial interposition of some such property of his nature, as is sijited to give credit and confirmation to the word spoken ; as of his holiness, " I have sworn by my holiness," Psa. Ixxxix. 35. So also Amos iv. 2. Sometimes by his life : " As 1 live," saith the Lord. In the Hebrew, " I live,'' saith God, * 266 THE OATH OF GOD, it shall be so. And sometimes by his name, Jer. xHv. 2 — 6. God, as it were, engages the honour and glory of the properties of his nature for the certain accomplishment of the things men- tioned. And this is evident from the manner of the expression, as in that place of Psa. Ixxxix. 35. " Once have I sworn by my holiness, that I will not lie unto David ;" so we : in the original the words are elliptical, *' If I lie unto David ;" that is, let me not be so, nor be esteemed to be so, *' if I lie unto David." 2. For the end of his oath. God doth not give it to make his word or promise sure and stedfast, but to give assurance and security to us of their accomplishment. Every word of God is sure and certain truth itself, because it is his; and he might justly require of us the belief of it, without any further attestation. But yet, knowing what great objections Satan and our own unbelieving hearts will raise against his promises, at least as to our own concern in them, to confirm our minds, and to take away all pretences of unbelief, he in- terposes his oath in this matter. What can re- main of distrust in such a case? If there be a matter in doubt between men, and an oath be interposed in the confirmation of that which is called in question, it is to them, as the apostle tells us, an end of all strife, Heb. vi. 16. How much more ought it to be so on the part of God, when his oath is engaged ! And the apostle declares 4;his end of his oath, it is to shew the immutability of his counsel, Heb. vi. 17. His counsel was declared before in the promise ; but now some doubt or strife may arise, whether, on one occasion or other, God may not change his counsel ; or AN EVIDENCE OF FORGIVENESS. 267 whether he hath not changed it, with such condi- tions as to render it useless to us. In what case soever it be, to remove all doubts and suspicions of this nature, God adds his oath, manifesting the unquestionable immutability of his counsel and pro- mises. What therefore is thus confirmed, is ascer- tained to the height of what any thing is capable of. And not to beheve it, is the height of impiety. 3. In this interposition of God by an oath, there is unspeakable condescension of grace, which is both an exceedingly great motive to faith, and a great aggravation of unbelief. For what are we, that the holy and blessed God should thus con- descend, for our satisfaction and surety, to engage himself by an oath ! It is an inestimable advan- tage that God should, for our sakes, engage him- self by his oath. So it will be our misery, if we believe him not, when he swears to us. What can we now object against what is thus confirmed ? What pretence, colour, or excuse, can we have for unbelief? How just, how righteous, how holy is God in the destruction of those who, upon this strange, wonderful, and unexpected warrant, refuse to set to their seal, that God is true. These things being premised, we may consider how variously God hath engaged his oath, that there is forgiveness with him. 1 . He sweareth, that he hath no pleasure in the death of a sinner, but rather that he repent and live : " As I live, saith the Lord, I have no pleasure in the death of a sinner," Ezek. xxxiii. 1 1 . Now, without forgiveness in him, every sinner must die, and that without re- medy. Confirming, therefore, with his oath, that it is his will the sinner should return, repent, and live, he doth, in the first place, swear by himself, 268 THE OATH OF GOD. that there is forgiveness with him for those sinners that shall so repent and turn to him. Again, whereas the great means he hath ap- pointed for the forgiveness of sins, is by the mediation of the Lord Christ, as we shall after- wards shew, he hath, on several occasions, con- firmed his purpose in him, and the counsel of his will by his oath. By this oath, he promised him to Abraham and David of old, which proved the foundation of the cliurch's stability in all genera- tions; and also of their security and assurance of ncceptance with hiui ; see Luke i. 73 — 15. And in his taking upon him that office, whereby, in an especial manner, the forgiveness of sins was to be procured, namely, of his being a Priest to offer sacrifice, to make an atonement for sinners, he confirmed it to him, and him in it, by his oath : *' He was not made a priest without an oath," Heb. vii. 20. And to what end ? namely, that he might be a " surety of a better testament," ver. 22. And what was that *' better testament?" Why, that which brought along with it the forgiveness of sin, chap. viii. 12, 13. So that it was forgive- ness which was so confirmed by the oath of God. Further, the apostle shews, that the great original promise made to Abraham, being confirmed by the oath of God, all his other promises were in like manner confirmed. Whence he draws that blessed conclusion which we have, Heb. vi. 17, \^. As to every one, saith he, that '* flics for refuge to the hope that is set before him," that is, who seeks to escape the guilt of sin, the curse and the sentence of the law, by an application of him- self to God in Christ for pardon, he hath the oath of God to secure him, tbat he shtdl not fail thereof. THE NAME OF GOD. 269 And thus are all the concerns of the forgiveness of sin testified to by the oath of God ; which we have manifested to be the highest security in this matter that God can give, or that we are capable of. The name of God conjirming the truth and reality of forgiveness with him. As also the same is done by the properties of his nature. X. Another foundation of this truth and infal- lible evidence of it, may be taken from that espe- cial name and title which God takes to himself in this matter; for he owns the name of the '• God of pardons," or the " God of forgiveness." So is he called, Neh. ix. 17. where we have rendered the words, " Thou art a God ready to forgive ;" but they arc, as was said, (in the Hebrew) " And thou art a God of pardons, forgiveness, or propi- tiations." That is his name, which he owns, of which he accepts the ascription to himself; the Tianie whereby he will be known. And to clear this evidence, we must take in some considerations o'' the name of God, and the use thereof. As, 1 . The name of God is that whereby he reveals himself to us, whereby he would have us know him, and own him. It is something expressive of his nature or properties, which he has appropriated to himself. Whatever, therefore, any name of God expresses him to be — that he is. that we may ex- pect to find him ; for he v.'iil not deceive us by giving himself a wrong or a false name. And, on this account he requires us to trust in his name, because he will assuredly be found to us what his name imports. Resting on his name, flying to his z 2 270 THE NAME OF GOD name, calling upon his name, praising his name, things so often mentioned in the scripture, confirm the same to us. These things could not be our duty, if we might be deceived iu so doing. God is, and will be to us, what his name declares. 2. On this ground and reason, then, God is said, first, to be knov/n by any name, when those to whom he reveals himself do, in an especial manner, rest on that name by faith, and have that accomplished towards them which that name imports, signifies, or declares. And therefore God did not, under the old testament, reveal himself to any by the name of the '^ Father of Jesus Christ," or the " Son incarnate," because the grace of it to them was not to be accomplished, '* God having provided some V^etter thing for us, that they without us should not be made perfect;" they were not entrusted with the full revelation of God, by all his blessed names. Neither doth God call us to trust in any name of his, however de- clared or revealed, unless he gives it us in an especial manner, by way of covenant, to rest upon. So he speaks, Exod. vi. 3. *' I appeared unto Abraham, unto Isaac, and to Jacob," (Hebrew, " in the name of God Almighty,) but by my name Jehovah was I not known unto them." It is certain, that both these names of God, El-shaddai and Jehovah, were known among his people be- fore. In the first mention we have of Abraham's addressing himself to the worship of God, he makes use of the name Jehovah, '' He built an altar unto Jehovah," Gen. xii. 7. and so after- wards, not only doth Moses make use of that name in the repetition of the story, but it was also of frequent use amongst them. Whence, then, CONFIRMS THE TRUTH OF FORGIVENESS. 271 is it said, that God appeared to them by the name of El-shaddai, but not by the name of Jehovah? The reason is, because that was the name which God gave himself in the solemn confirmation of the covenant with Abraham, Gen. xvii. 1 . (Hebrew, "I am El-shaddai, God Almighty,") God All- sufficient. And when Isaac would pray for the blessing of the covenant on Jacob, he makes use of that name, " God Almighty bless thee," Gen. xxviii. 3. He invocates that name of God which was engaged in the covenant made with his father Abraham, and himself. That therefore, we may, with full assurance, rest on the name of God, it is not only necessary that God reveal that name to be his, but also that he give it out to us for that end and purpose, that we might know him thereby, and place our trust and confidence in him, according to what that name of his imports. And this was the case wherever he revealed him- self to any in a peculiar manner, by an especial name. So he did to Jacob, " I am the God of Abraham and Isaac," Gen. xxviii. 13. assuring him, that, as he had dealt faithfully in his cove- nant with his fathers Abraham and Isaac, so also he would deal with him: and Gen. xxxi. 13. "I am the God of Bethel ;" he who appeared to thee there, and blessed thee, and will continue so to do. But when the same Jacob comes to ask after an- other name of God, he answers him not; as it were commanding him to live by faith on what he was pleased to reveal. Now, then, God had not made him- self known to Abraham, and Isaac, and Jacob, by his name Jehovah, because he had not peculiarly called himself to them by that name ; nor had engaged it in his covenant with them, although it 272 THE NAME OF GOD were otherwise known to them. They lived and rested on the name of God Ahnighty, as suited to their support and consolation in their wandering, helpless condition, before the promise was to be accomplished : but now, when God came to fulfil his promises, and to bring the people, by virtue of his covenant, into the land of Canaan, he reveals himself to them by, and renews his covenant with them in, the name of Jehovah. And hereby God did declare, that he came to give stability and accomplishment to his promises ; to which end they were now to live upon this name of Jehovah, in an expectation of the fulfilling of the promises, as their fathers did on that of God Almighty, in an expectation of protection from him in their wandering state and condition. Hence this name became the foundation of the Jewish church, and ground of the faith of those who sincerely believed in God therein. And it is strangely fallen out in the providence of God, that since the Jews have rejected the covenant of their fathers, and are cast out of the covenant for their unbelief, they have utterly forgotten that name of God . No Jew in the world knows what it is, nor how to pronounce it, or make mention of it. I know themselves and others pretend strange mysteries in the letters and vowels of that name, which make it ineffable. But the truth is, being cast out of that covenant, which was Duilt and established on that name, in the just judgment of God, through their own blindness and superstition, they are no more able to make men- tion of it, or to take it into their mouths. It is required, then, that the name of God be given to us as engaged in covenant, to secure our expecta- tion, that he will be to us according to his name. CONFIRMS THE TRUTH OF FORGIVENESS. 273 3. All the whole gracious name of God, every title that he hath given himself, every ascription of honour to himself that he has owned, is con- firmed to us (to as many as believe) in Jesus Christ. For as he hath declared to us the whole name of God, John xvii. 6. so not this or that promise of God, but '^ all the promises of God are, in him, yea, and amen." So that as of old every particular promise that God made to the people, served especially for the particular occa- sion on which it was given, and each name of God was to be rested on, as to that dispensation whereunto it was suited to give relief and confi- dence; as the name of El-shaddai to Abraham, Isaac, and Jacob, and the name Jehovah to Moses and the people ; so now, by Jesus Christ, and in him, every particular promise belongs to believers in all their situations ; and every name of God whatever is theirs also, at all times, to rest upon, and put their trust in. Thus the particular pro- mise made to Joshua, at his entrance into Canaan, to encourage and strengthen him in that great enterprise of conquering the land, is by the apostle applied to all believers, in all their occasions what- ever: " I will never leave thee, nor forsake thee," Heb. xiii. 5. So likewise doth every name of God belong now to us, as if it had in a particular man- ner been engaged in covenant to us ; and that because the whole covenant is ratified and con- firmed to us by Jesus Christ, 2 Cor. vi. 18. chap, vii. 1. This, then, absolutely secures to us an in- terest in the name of God insisted on, the God of forgiveness, as if it had been given to every one of us, to assure us thereof. 4. God takes this name, the God of forgiveness. 274 THE NAME OF GOD to be his in a peculiar manner, as that whereby he will be distinguished and known. He appro- priates it to himself, as expressing that which the power and goodness of no other can extend to. " There are lords many, and gods many," saith the apostle ; some that are called so ; such as some acc(Hint !>o to be. How is the true God distin- guished from these gods by reputation ? He is so by this name, he is the " God of pardons," Micah vii. 18. " Who is a God like unto thee, that par- doneth iniquity ?" This is his prerogative ; herein none is equal to him, like to him, or a sharer with him. Who is a God like unto thee, that may be called a ** God of pardons?" The vanities of the nations cannot give them this rain; they have no refresh- ing showers of mercy and pardon in their power. Neither angels, nor saints, nor images, nor popes, can pardon sin. By this name doth he distinguish himself from them all. 5. To be known by this name, is the great glory of God in this world. When JVIoses de- sired to see the glory of God, the Lord told him, *' that he could not see his face," Exod. xxxiii. 18 — 20. The face of God, or the glorious ma- jesty of his being, his essential glory, is not to be seen by any in this life ; we cannot see him as he is. But the glorious manifestation of himself we may behold and contemplate. This we may see as the back parts of God ; that shadow of his excellences which he casteth forth in his passing by us in his works and dispensations. This IMoses shall see. And wherein did it consist? Why, in the revelation and declaration of this name of God, " The Lord passed by before him, and pro- claimed, The Lord, the Lord God, mercifu' and CONFIRMS THE TRUTH OF FORGIVENESS. 275 gracious, long-suffering-, and abundant iu good- ness and truth, keeping mercy for thousands, forgiving iniquity, transgression, and sin," chap, xxxiv. 6, 7. To be known by this name, to be honoured, feared, beheved, as that declares him, is the great glory of God. And shall this fail us? Can we be deceived trusting in it, or ex- pecting that we shall find him to be what his name declares ? God forbid. Let us lay together these considerations, and we shall find that they will give us another stable foundation of the truth insisted on ; and a great encouragement to poor sinful souls to draw nigh to God in Christ for pardon. God hath no name but what he gives unto himself. Nor is it lawful to know him or call him otherwise; as he calls himself, so is he. What his name imports, so is his nature. Every name also of God is engaged in Jesus Christ in the covenant, and is proposed to us, to place our trust and confidence in. Now, this is his name and his memorial, even the God of forgiveness. By this he distinguishes himself from all others, and expresses it as the principal title of his honour,'or his peculiar glory. Accord- ing to this name, therefore, all that believe shall assuredly find " there is forgiveness with him." XI.. The consideration of the essential proper- ties of the nature of God, and what is required to the manifestation of them, will afford us further assurance hereof Let us, to this end, take in the ensuing observations. I. God being absolutely perfect, and absolutely self-sufficient, was eternally glorious, and satis- fied with and in his own holy excellences and perfections, before, and without the creation of all 276 THE NAME OF GOD or any thing, by the putting forth or the exercise of his ahnighty power. The making, therefore, of all things depends on a mere sovereign act of the will and pleasure of God. So the whole cre- ation makes its acknowledgment, " Thou art worthy, O Lord, to receive glory, honour, and power ; for thou hast created all things, and for thy pleasure they are and were created," Rev. iv. 11. chap. V. 12. God could have omitted all this great work without the least impeachment of his glory. Not one holy property of his nature would have been diminished, or abated, in its eternal glory by that omission. This then depended on a pure act of his will and choice. 2. On supposition that God would work — by his power produce any thing without himself — it was absolutely necessary that himself should be the end of his so doing. For, as before the produc- tion of all things, there was nothing that could be the end why any of them should be brought forth out of nothing, or towards which they should be disposed ; so God being an infinite agent, in wisdom, and understanding, and power, he could have no end in his actings but that also which is mfinite. It is therefore natural and necessary to God to do all things for himself. It is impossible he should have any other end ; and he hath done so accordingly, " The Lord hath made all things for himself," Prov. xvi. 4. He aimed at himself in all that he did ; there being no other infinite good for him to make his object, and his end, but him- self alone. 3. This doing things, all things, for himself, cannot intend an addition thereby of any new re^ good unto himself; his absolute eternal perfection CONFIRMS THE TRUTH OF FORGIVENESS. 277 and all-sufficiency render this impossible. God doth not become more powerful, great, wise, just, holy, good, or gracious, by any of his works, by any thing that he doth ; he can add nothing to himself. It must, therefore, be the manifestation and declaration of the holy properties of his na- ture, that he doth intend and design in his works. And there are two things required hereunto. (1.) That he make them known ; that by ways suited to his infinite wisdom, he both declare that such properties do belong unto him ; as also what is the nature of them, according as the creature is able to apprehend. So he doth things to make his power known, to shew his power, and to declare his name through the earth, Rom. ix. 17 — 22. So it was said, that by the works of creation, " that which may be known of God" is made manifest, Rom. i. 19, 20. And what is that? Even the natural essential properties of his being ; his '' eternal power and Godhead." To this head are referred all those promises of God that he would glorify himself, and the prayers of his saints that he would do so ; and the attestations given unto it in the scripture, that he hath done so. He hath made knov>^n his wisdom, holiness, power, goodness, self-sufficiency, and the like perfections of his nature. (2.) That he obtain an ascription, an attribution of praise and glory to himself upon their account. His design is to be "• admired in all them that believe," 2 Thess. i. 10. that is, that upon an apprehension of his excellences, which he hath revealed, and as he hath revealed them, they should admire, adore, applaud, glorify, and praise him, wor.h'p, believe in, and trust him in all 2 A 278 THE NAME OF GOD things, and endeavour the enjoyment of him as an eternal reward. And this is also threefold. [L] Interpretative: So the inanimate and brute creatures ascribe unto God the glory of his pro- perties, even by what they are and do. By what they are in their beings, and their observation of the law and inclination of their nature, they give unto God the glory of that wisdom and power whereby they are made, and of that sovereignty whereon they depend. Hence nothing more fre- quent in the praises of God of old than the call- ing of the inanimate creatures, heaven and earth, winds, storms, thunder, and the beasts of the field, to give praise and glory to God ; that is, by what they are, they do so ; inasmuch as from the impression of God's glorious excellences, in their effects upon them, they are made known and manifest. [2.] Involuntary in some rational creatures. Sinning men and angels have no design, no will, no desire to give glory to God, They do their utmost endeavour to the contrary, to hate him, reproach and blaspheme him. But they cannot yet cast off the yoke of God in their minds and consciences ; they are forced, and shall be for ever, to acknowledge that God is infinitely holy, infinitely wise, powerful, and righteous. And he hath the glory of all these properties from them, in their very desires that he were otherwise. When they would that God were not just to pu- nish them, powerful to torment them, wise to find them out, holy to be displeased with their lusts and sins, they do at the same time, in the same thing, own, acknowledge, and give unto God the glory of his being, justice, wisdom, power, and CONFIRMS THE TRUTH OF FORGIVENESS. 279 holiness. When, therefore, God hath made known his properties, the ascription of glory unto him ®n their account is, to rational creatures, natural and unavoidable. [3.] It is voluntary, in the reasonable service, worship, fear, trust, obedience, of angels and men. God having revealed unto them the properties of his nature, they acknowledge and adore them, and place their confidence in them, and thereby glorify him as God. And this glorifying of God con- sisteth in three things. 1 . In making the excel- lences of God revealed unto us, the principle and chief object of all the moral actings of our souls, and of all the actings of our affections. To fear the Lord and his goodness, and to fear him for his goodness ; to trust in his power and faithful- ness, to obey his authority, to delight in his will and grace, to love him above all, because of his excellences and beauty, this is to glorify him. 2. To pray for, and to rejoice in all the ways and means whereby he will, or hath promised, further to manifest or declare these properties of his na- ture, and his glory in them. What is the reason why we pray and long for the accompli hment of the promises of God towards his saints, of his threatenings tov^^ards his enemies, of the fulfilling of the glorious works of his power and grace that yet remain to be done, of the coming of the king- dom of Christ, of the approach of glory ? Is it not chiefly and principally, that the glorious excel- lences of God's nature may be made more mani- fest, be more known, more exalted ; that God may appear more as he is, and as he hath declared himself to be ? This is to give glory to God. So likewise, our joy, rejoicing, and satisfaction, in 280 THE NAME OF GOD any of the ways and works of God, are solely on this account, that in them, God in his properties that is, his power, wisdom, hohness, and the Hke is revealed, declared, and made known. 3. In their joint actual celebration of his praises ; which, as it is a duty of the greatest importance, and which we are indeed, of all others, most frequently exhorted unto, and most earnestly called upon for ; so, in the nature of it, it consists in our be- lieving, rejoicing expression of what God is, and what he doth ; that is, our admiring, adoring, and blessing him, because of his holiness, goodness, and the rest of his properties, and his works ot grace and power, suitable unto them. This it is to praise God, Rev. v. 12, 13. 4. Observe, that none of these properties of God can be thus manifested and known, nor him- self be glorified for them, but by his declaration of them, and by their effects. We know no more of God than he is pleased to reveal unto us. I mean not mere revelation by his word, but any ways or means, whether by his word, or by his works, or by impressions from the law of nature upon our hearts and minds. And whatever God thus de- clares of himself, he doth it by exercising, putting forth, and manifesting the effects of it. So we know his power, wisdom, goodness, and grace, namely, by the effects of them, or the works of God that proceed from them, and are suited unto them. And whatever is in God that is not thus made known, we cannot apprehend, nor glorify God on the account of it. God therefore doing all things, as hath been shewed, for the glory of these his properties, he doth so reveal them, and make them known. CONFIRMS THE TRUTH OF FORGIVENESS. 281 5. Upon this design of God, it is necessary that he should reveal and make known all the attributes and properties of his nature, in works and effects peculiarly proceeding from them, and answering unto them, that he might be glorified in them; and which, as the event manifests, he hath done accordingly. For what reason can be nnagined, why God will be glorified in one essential excellency of his nature, and not in an- other ? Especially must this be affirmed of those properties of the nature of God, which the event manifests his principal glory to consist in and arise from, and the knowledge whereof is of the greatest use, profit, and benefit, unto the children of men, in reference unto his design towards them. 6. These things being so, let us consider how it stands in reference to that which is under consi- deration. God, in the creation of all things, glo- rified or manifested his greatness, power, wisdom, and goodness, with many other properties of the like kind. But his sovereignty, righteousness, and holiness, how are they declared hereby ? Either not at all, or not in so evident a manner as is necessary, that he might be fully glorified in them, or for them. What then doth he do ? Leave them in darkness, veiled, undiscovered, sa- tisfying himself in the glory of those properties which his work of creation had made known ? Was there any reason why he should do so, de- signing to do all things tor himself, and for his own glory ? Wherefore he gives his holy law as a rule of obedience unto rnen and angels. This plainly reveals his sovereignty or authority over them, his holiness and righteousness in the equity 282 THE NAME OP OOD and purity of things he required of them ; so that in and by these properties also he may be glori- fied. As he made all things for himself, that is, the manifestation of his greatness, power, wisdom, and goodness, so he gave the law for himself, that is, the manifestation of his authority, holiness, and righteousness. But is this all ? Is there not re- munerative justice in God, in a way of bounty? Is there not vindictive justice in him, in a way of severity ? There is so. and in the pursuit of the design mentioned, they also are to be manifested, or God will not be glorified in them. This, there- fore, he did also in the rewards and punishments that he annexed unto the law of obedience that he had prescribed. To manifest his remunerative justice, he promised a reward in a way of bounty, which the angels that smned not were made par- takers of ; and in the penalty threatened, which sinning angels and men incurred, he revealed his vindictive justice in a way of severity. So are all these properties of God made known by their effects, and so is God glorified in them, or on their account. But after all this, are there no other properties of his nature, divine excellences, that cannot be separated from his being, which by none of these means are so much as once intimated to be in him ? It is evident that there are ; such are mercy, grace, patience, long-suffering, compas- sion, and thehke: concerning which, observe, (1.) That where there are no objects of them, they cannot be declared, or manifested, or exer- cised. As God's power or wisdom could not be manifest, if there were no objects of them, no more can his grace or mercy. If none ever stand in CONFIRMS THE TRUTH OP FORGIVENESS. 'ZSS need of them, they can never be exercised, and consequently never be known. Therefore were they are not revealed, neither by the creation of all things, nor by the law or its sanction, nor by the law written in our hearts. For all these suppose no objects of grace and mercy. For it is sinners only, and such as have made themselves miserable by sin, that they can be exercised about. (2.) There are no excellences of God's nature that are more expressive of divine goodness, love- liness, and beauty, than these are of mercy, gi'ace, long-suffering, and patience ; and therefore there is nothing that God so requires our likeness unto him, in our conformity to his image, as in these, namely, mercy, grace, and readiness to forgive : and the contrary frame in any he doth of all things most abhor : " They shall have judgment without mercy, who shewed no mercy." And therefore it is certain, that God will be glorified in the manifestation of these properties of his nature. (3.) These properties can be no otherwise exer- cised, and consequently no otherwise known, but only in and by the pardon of sin ; which puts it beyond all question, that there is forgiveness with God. God will not lose the glory of these his excellences ; he will be revealed in them, he will be known by them, he will be glorified for them ; which he could not be, if there were not forgive- ness with him : so that here comes in, not only the truth, but the necessity of forgiveness also. 284 god's gift of his son, Forgiveness inamfested in the sending of the Son of God to die for sin ; and from the ohliga- tion that is on us to forgive one another. XII. In the next place we shall proceed to that evidence which is the centre wherein all the lines of those foregoing do meet and rest ; the fountain of all those streams of refreshment that are in them, that which animates and gives life and efficacy unto them. This lies in God's sending of his Son. The consideration hereof will leave no pretence or excuse to unbelief in this matter. To make this evidence more clear and legible as to what is intended in it, we must consider, 1. What was the rise of this sending we speak of. 2. Who it was that was sent. 3. How or in what manner he was sent. 4. Unto what end and purpose. 1 . The rise and spring of it is to be considered. It came forth from the eternal mutual consent and counsel of the Father and the Son, " The counsel of peace shall be between them both," Zech. vi. 13. It is of Christ the Branch, of whom he speaks. " He shall build the temple of the Lord ; and he shall bear the glory, and shall sit and rule upon his throne ; and shall be a priest upon his throne ; and the counsel of peace shall be between them both ;" that is, between God the Father, who sends him, and himself ; there lay the counsel of peace-making between God and man, in due time accomplished by him who " is our peace," Eph. ii. 14. So he speaks, " Then 1 was by him, as one brought up with him, and I was daily his delight, rejoicing always before him; A MANIFESTATION OF rORGIVENESS. 285 rejoicing in the habitable parts of the earth; and my dehghts were with the sons of men," Prov. viii. 30, 31. They are the words of Wisdom, that is, of the Son of God. When was this done? '* Then I was with him." Why, before the mountains were settled, ** whilst as yet he had not made the earth nor the fields;" that is, before the creation of the world, or from eternity, ver. 25, 26. But how then could he rejoice in the habitable parts of the earth ? and how could his delight be with the sons of men, seeing as yet they were not? I answer, it was the counsel of peace towards them before mentioned, in the pursuit whereof he was to be sent to converse amongst them on the earth. He rejoiced in the fore-thoughts of his being sent to them, and the work he had to do for them. Then, with his own consent and delight, was he fore-ordained to his work, even before the ** foun- dation of the world," 1 Pet. i. 20. and received of the Father '* the promise of eternal life, even be- fore the world began," Tit. i. 2. that is, to be given to sinners, by way of forgiveness through his blood. So is this whole counsel expressed, Psa. xl. 7, 8. Whence it is made use of by the apos- tle, " Then said I, Lo, I come, in the volume of the book it is written of me, 1 delight to do thy will, O God. Thy law is in the midst of my heart," Heb. x. 5, 6, 7. There is the will of the Father in this matter, and the law of its per- formance; and there is the will of the Son, in an- swer thereunto; and his delight in fulfilling that law which was prescribed to him. Let us now consider, to what purpose was this eternal counsel of peace, this agreement of the Father and Son from eternity, about the state and 286 god's gift ov his son, condition of mankind? If God would have left them all to perish under the guilt of their sins, there liad been no need at all of any such thoughts, design, or counsel. God had given to them a law, righteous and holy, which if they transgressed, he had threatened them with eternal destruction. Under the rule, disposal, and power of this law, he might have righteously left them to stand or fall, according to the verdict and sentence thereof. But nov/ he assures us, he reveals to us, that he had other thoughts in this matter; that there were other counsels between the Father and the Son concerning us; and these such as the Son was delighted in the prospect of his accomplish- ment of them. What can these thoughts and counsels be, but about a way for their deliverance, Avhich could no otherwise be, but by the forgive- ness of sins ? For whatever else be done, yet if God mark iniquities, there is none can stand. Hearken therefore, poor sinner, and have hope. God is consulting about thy deliverance and free- dom ; and what cannot the wisdom and grace of the Father and Son effect and accomplish? For to this end was the Son sent into the world, which is the second thing proposed to conside- ration, 2. Whom did God send about this business? The scripture lays great weight and emphasis on this consideration ; faith must do so also : " God so loved the world, that he gave his only-begotten Son," John iii. 16. so 1 John iv. 9. " In this was manifested the love of God towards us, because that God sent his onlv-begotten Son into the world, that we niii;ht live through him." And again, ver. 10. *' IlcrLiu is love, not that we loved A MAxNlFESTATlON OF I'ORG 1 VEN ESS. 287 God, but that he loved us; and sent his Son to be the propitiation for our sins." And who is this that is thus sent, and called ^' the only-begotten Son of God V Take a double description of him, one out of the old testament, and another from the new. The first from Isa. ix. 6. "To us a child is born, to us a son is given, and the govern- ment shall be upon his shoulder, and his name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace :" The other from Heb. i. 2, 3. " God hath spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds. Who being the brightness of his glory, and the ex- press image of his person, and upholding all things by the word of his power, when he had by him- self purged our sins, sat down on the right hand of the Majesty on high." This is he who was sent. In nature he was glorious, even God over all, blessed for ever. In ansv^erableness to the Father, the brightness of his glory, and the ex- press image of his person ; possessed of all the same essential properties with him ; so that, what v.e find in him, we may be assured is in the Father also; for he that hath seen him, hath seen the Father, who is in him. In power, omnipotent; for he hath made all things, and upholdeth all things, with an unspeakable facility, by the word of his power : in office, exalted over all ; sitting at the right hand of the Majesty on high : in name, the mighty God, the everlasting Father; so that what- ever he came about, he will assuredly accomplish and fulfil ; for what should hinder this mighty One from perfecting his design ? Now, this consideration raises our evidence to that 288 god's gift of his sott, height, as to give us an unquestionable assurance in this matter. Here is a near and a particular object for faith to be exercised about, and to rest in. Wherefore did this glorious Son of God come and tabernacle amongst poor sinners ? We beheld the glory of the eternal Word, the glory of the only-begotten of the Father ; and he was made flesh, and pitched his tabernacle amongst us, John i. 14. To what end? It was no other, but to work out and accomplish the eternal counsel oi peace towards sinners before mentioned, to pro- cure for them, and to declare to them, the forgive- ness of sin. And what greater evidence, what greater assurance can we have, that there is for- giveness with God for us? He himself hath given it as a rule, that what is done by giving an only begotten, or an only beloved son, gives assured tes- timony of reality and sincerity in the thing that is confirmed by it. So he says to Abraham, " Now I know that thou fearest God, seeing that thou hast not withheld thy son, thy only son, from me," Gen. xxii. 12. This w^ay it may be known, or no way. And there is a blessed conclusion that faith may make from this consideration : Now I know that there is forgiveness with God, seeing he hath not withheld his Son, his only Son, that he might accomplish it. To this purpose the apos- tle teaches us to reason, '* He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things V Rom. viii. 32. What further can any soul desire? What ground remains for unbelief to stand upon in this matter? Is there any thing more to be done herein ? It was to manifest that there is forgive- A MANIFESTATION OF FOROIVKiNiiSS. 289 ness with him, and to make way for the exercise of it, that God sert his Son ; that the Son of God Game into the world, as will afterwards more fully appear. 3. To this sending of the Son of God for this purpose, there is evidence and security added from the manner wherein he was sent. How was this ? Not in glory, not in power, not in an open disco- very of his eternal power and Godhead. Had it been so, we might have thought, that he had come merely to manifest and glorify himself in the world. And this he might have done, without thoughts of mercy or pardon towards us. But he came quite in another manner ; he was seen in the " likeness of sinful flesh," Rom. viii. 3. " in the form of a servant," Phil. ii. 7. " being made of a woman, made under the law," Gal. iv. 4. What he endured, suffered, underwent, in that state and condition, is in some measure known to us all. All this could not be merely, and firstly, for him- self. All that he expected at the close of it, was, "to be glorified with that glory which he had with the Father before the world was/' John xvii. 5. It must then be for our sakes ; and for what ? To save and deliver us from that condition of wrath at present, and future expectation of ven- geance, which we had cast ourselves into by sin ; that is, to procure for us the forgiveness of sins. Had not God designed pardon for sin, he would never have sent his Son in this manner, to testify it : and he did it, because it could no other way be brouo;ht about, as hath been declared. Do we doubt whether there be forgiveness with God or not ? or whether we shall obtain it, if we address ourselves to him to be made partakers of it ? 2 B 290 god's gift of his son, Consider the condition of his Son in the world ; review his afflictions, poverty, temptation, sorrows, sufferings ; then ask our souls, To what end was all this ? And if we can find any other design in it, any other reason, cause, or necessity of it, but only and merely to testify and declare that there is forgiveness with God, and to purchase and pro- cure the communication of it to us, let us abide in, and perish under our fears. But if it be so, we have a sufficient warrant to assure our souls in the expectation of it. 4. Besides all this, there ensues upon what went before, that great and wonderful issue, the death of the Son of God. This thing was great and marvellous, and we may a little inquire what was designed therein. And hereof the scripture gives us a full account. As, (1.) That he died to make atonement for sin, or reconciliation for iniquity, Dan. ix. 24. He gave his life a ransom for the sins of many. Matt. xx. 28. 1 Tim. ii. 6. He was in it made sin, that others might become the righteousness of God in him, 2 Cor. v. 21. Rom. viii. 3. Therein he bare our " sins in his own body on the tree," 1 Peter ii. 24. This was the state of the matter. Not- withstanding all the love, grace, and condescen- sion before mentioned, yet our sins were of that nature, and so directly opposite to the justice and hohness of God, that unless atonement were made, and a price of redemption paid, there could be no pardon, no forgiveness obtavued. This, therefore, he undertook to do, and that by the sacrifice of himself; answering all that was prefigured by, and represented in, the sacrifices of old, as the apostle argely declares, Heb. x. 5 — 9. And herein is A' MANIFESTATION OF FORGIVENESS 291 the forgiveness that is in God copied out and exemphfied so clearly and evidently, that he who cannot read it, will be cursed unto eternity : yea, and let him be accursed ; for what can be more required to justify God in his eternal destruction ? He that will not believe his grace, as testified and exemplified in the blood of his Son, let him perish without remedy. (2.) The curse and sentence of the law lies on record against sinners : it puts in its demands against our acquittance, and lays an obligation upon us unto punishment : and God will not re- ject nor destroy his law ; unless it be answered, there is no acceptance for sinners. This, there- fore, in the next place, his death was designed unto : as he satisfied and made atonement by it unto justice, (which was the fountain, spring, and cause of the law,) so he fulfilled and answered the demands of the law, as it was an effect of the justice of God : so Rom. viii. 3. He suffered in the likeness of sinful flesh, that the righteousness of the law might be fulfilled and answered. He answered the curse of the law, when he was *' made a curse for us,'' Gal, iii. 13. and so be- came, as to the obedience of the law, '' the end of the law for righteousness unto them that do believe," Rom. x. 3, 4. And as to the penalty that it threatened, he bore it, removed it, and took it out of the way. So hath he made way for forgiveness through the very heart of the law ; it hath not one word to speak against the pardon of those who do believe. But, (3.) Sinners are under the power of Satan ; he lays a claim to them, and by what means shall they be rescued from his mterest and dominion ? 292 CtOD*s gift of his soS", This also his death was designed to accomplish : for as he was " manifested to destroy the works of the devil," 1 John iii. 8. so by " death he de- stroyed him that had the power of death," Heb. ii. 14. that is, to despoil him of his power, to destroy his dominion, to take away his claim to sinners that believe ; as we have at large elsewhere declared. And by all these things, with many other con- cerns of his death, that might be instanced, we are abundantly secured of the forgiveness that is with God, and of his willingness that we should be made partakers thereof. 5. Is this all ? did his v/ork cease in his death ? did he no more for the securing of the forgiveness of sins unto us, but only that he died for them ? Yes, he lives also after death for the same end and purpose. The Son of God, in that nature which he assumed to expiate sin by death, lives again after death, to secure unto us, and to complete the forgiveness of sins. And this he doth two ways : 1. Being raised from that death which he under- went, to make atonement for sin by the power and good-will of God, he evinces and testifies unto us, that he hath fully performed the work he under- took ; and that in our behalf, and for us, he hath received a discharge. Had he not answered the guilt of sin by his death, he had never been raised from it. 2. He lives after death a mediatory life, to make intercession for us, that we may receive the forgiveness of sin, as also himself to give it unto us ; which things are frequently made use of, to encourage the souls of men to believe, and therefore shall not at present be further insist- ed on. A MANIFESTATION OF TORGIVENESS. 293 Thus, then, Stands this matter; that mercy might have a way to exercise itself in forgiveness, with a consistency unto the honour of the righteousness and law of God, was the Son of God so sent for the ends and purposes mentioned. Now, herein consists the greatest work that God did ever per- form, or ever will. It was the most eminent pro- duct of infinite wisdom, goodness, grace, and power. And herein do all the excellences of God shine forth more gloriously than in all the works of his hands. Let us then wisely ponder and con- sider this matter ; let us bring our own souls, with their objections, unto this evidence, and see what exceptions we have to lay against it. I know no- thing will satisfy unbelief ; the design of it is, to make the soul find that to be so hereafter, which it would persuade it of here, namely, that there is no forgiveness in God. And Satan, who makes use of this engine, knows full well that there is none for those who believe there is none, or ra- ther, will not believe that there is any. For it will, at the last day, be unto men according unto their faith or unbehef. He that believeth aright, and he that believeth not, that forgiveness is with God, as to their own particulars, shall neither of them be deceived. But what is it that can be excepted against this evidence, the foundation of our faith in this matter ? God hath not sent his Son in vain, which yet he must have done, as we have shewed, had he not designed to manifest and exercise forgiveness towards sinners. Where- fore, to confirm our faith from hence, let us make a little search into these things, in some particu- lar inquiries. Question 1 . Seeing the Son of God died in that 2 B 2 294 GODS GIFT OF HIS SON, way and manner that he did, according to the determinate counsel and will of God, wherefore did he do so, and what aimed he at therein ? Answer. It is plain that he died for our sin^^ Rom. iv. 25. that is, to make reconciliation for the sins of his people, Heb. ii. 17, 18. This Moses and the prophets, this the whole scripture testi- iles unto ; and without a svipposal of it not one word of it can be aright believed : nor can we yield any due obedience to God without it. Qu. 2. What then did God do unto him ? What was in transaction between God as the Judge of all, and him that was the Mediator of tlie church ? Ans. God indeed 'Maid on him the iniquities of us all," Isa. liii. 6. all the sins of all the elect ; yea, he made him " a curse for us," Gal. iii. 13. And making him a sin-offering, or an " offering for sin, he condemned sin in the flesh,'' Rom. viii. 3. 2 Cor. V. 21. So that all that which the jus- tice or law of God had to require about the punish- ment due unto sin, was all laid and executed on iiim. Qu, 3. What then did Christ do in his death ? What did he aim at and design ? What was his intention in submitting unto, and undergoing the will of God in these things ? A)iS. " He bare our sins in his own body upon the tree," 1 Pet. ii. 24. He took our sins upon him, undertook to answer for them, to pay our debts, to make an end of the difference about them, between God and sinners, Dan. ix. 24. His aim undoubtedly was, by all that he underwent and suffered, so to make atonement for sin, as that no more could on that account be expected. A MANIFESTATION OF FORGIVENESS 295 Qu. 4. Had God any more to require of sinners on the account of sin, that his justice might be satisfied, his holiness vindicated, his glory exalted, his honour be repaned, than what he charged on Christ? Did he lay somewhat of the penalty due to sin on him, execute some part of the curse of the law against him, and yet reserve some wrath for sinners themselves ? A71S. No, doubtless. He came to do the whole will of God, Heb. x. 7, 8. And God spared him not any thing that in his holy will he had ap- pointed to be done unto sin, Rom. viii. 32. He would never have so dealt with his Son, to have made a half-work of it ; nor is the work of makiiig satisfaction for sin such, as that any, the least part of it, should ever be undertaken by another. Nothing is more injurious or blasphemous against God and Christ, than the fooHsh imagination among the papists, of works satisfactory for the punishment due to sin, or any part of it; as also is their purgatory-pains to expiate any remaining guilt after this life. This work, of making satis- faction for sin, is such as no creature in hea^ en or earth can put forth a hand unto. It was wholly committed to the Son of God, who alone was able to undertake it, and who hath perfectly accomplished it. So that God now says, " Fury is not in me," Isa. xxvii. 4. he that will lay hold on my strength, that he may have peace, he shall have peace. Qu. 5. What then became of the Lord Christ in his undertaking ? Did he go through with it ? or did he faint under it? Did he only testify his love, and shew his good-will for our deliverance ? 296 god's gift of his son, Or did lie also effectually pursue it, and not faint until he had made a way for the exercise of for- giveness ? Ans. It was not possible that he should be detained by the pains of death, Acts ii. 24. He knew beforehand, that he should be carried through his work, that he should not be forsaken in it, nor faint under it, Isa. 1. 6 — 8. And God hath given this unquestionable evidence of his discharge of the debt of sin to the utmost, in that he was acquitted from the whole account, when he was raised from the dead. For he that is given up to prison upon the sentence of the law for the debt of sin, shall not be freed until he have paid the utmost farthing. This, therefore, he manifested himself to have done, by his resurrection from the dead. Qu. 6. What then is now become of him ? — Where is he, and what doth he ? Hath he so done his work, and laid it aside ? or doth he still conti- nue to carry it on, until it be brought unto its perfection ? Ans. It is true, he was dead, but he is alive, and lives for ever ; and hath told us, that bA^ause he liveth, we shall live also ; and that, because this is the end of his mediatory life in heaven, he lives ** for ever to make intercession for us," Heb. vii. 25 — 27. And to this end, that the forgiveness of sin, which he hath procured for us, may be com- municated unto us, that we might be made par- takers of it, and live for ever. What f]^round is left of questioning the truth in hand ? What link of this chain can unbelief break in or upon ? If men resolve, notwithstanding all A MANIFESTATION OF FORGIVENESS. 297 this evidence and assurance that is tendered to them thereof, that they will not yet believe there is forgiveness with God, or will not be en- couraged to attempt the securing of it unto them- selves, or else despise it as a thing not worth the looking after ; it is enough for them that declare it, that preach these things, that they are a sweet savour unto God in them that perish, as well as in them that are saved. And I bless God that I have had this opportunity to bear testimony to the grace of God in Christ, which, if it be not re- ceived, it is because " the god of this world hath blinded the eyes of men, that the light of the gos- pel of the glory of God should not shine into their minds." But Christ will be glorified in them that believe, on these principles and foundations. XIII. Another evidence of the same truth may be derived from hence, that God requires forgive- ness in us, that we should forgive one another ; and therefore doubtless there is forgiveness with him for us. The sense of this consideration unto our present purpose will be manifest in the ensu- ing observations. I. It is certain, that God hath required this of us ; the testimonies hereof are many, and known, so that they need not particularly be repeated or insisted on. See Luke xvii. 3, 4. Eph. iv. 32. Matt, xviii. 24 unto the end. Only, there are some things that put a singular emphasis upon this command, manifesting the great importance of this duty in us, which may be remarked. As, (1.) That our Saviour requires us to carry a sense of our integrity and sincerity in the discharge of this duty along with us in our addresses unto God in prayer. Hence he teaches and enjoins us 2P8 god's gift of his son, to pray, or plead for the forgiveness of our debts to God, (that is, our sins or trespasses against him, which make us debtors to his law and jus- tice,) even as we forgive them that so trespass or offend against us, as to stand in need of our for- giveness, Matt. vi. 12. Many are ready to devour such as are not satisfied, that the words of that rule of prayer, which he hath prescribed are to be precisely read or repeated every day. I wish they would as heedfully mind that prescription which is given us herein, for that frame of heart and spirit which ought to be in all our supplications ; it might possibly abate their wrath in that and other things. But here is a rule for all prayer, as all acknowledge; as also of the things that are requisite to make it acceptable. This in particu- lar is required, that before the Searcher of all hearts, and in our addresses unto him, in our greatest concerns, we profess our sincerity in the discharge of this duty, and do put our obtaining of what we desire upon that issue. This is a great crown that is put upon the head of this duty, which makes it very eminent, and evidences the great concern of the glory of God, and our own souls, therein. 2.) We may observe, that no other duty what ever is expressly placed in the same series, order, or rank with it ; which makes it evident, that it is singled out to be professed as a token and pledge of our sincerity, in all other parts of our obedience unto God. It is by Christ himself made the in- stance, for the trial of our sincerity in our univer- sal obedience, which gives no small honour unto it. The apostle puts great weight on the fifth commandment, " Honour thy father and thy mo- A MANIFESTATION OF FORGIVENESS. 299 ther, because it is the first commandment with promise," Ephes. vi. 2. All the commandments indeed had a promise : Do this and live ; life was promised to the observance of them all. But this is the first that had a peculiar promise an- nexed to it, and accompanying it. And it vyas such a promise, as had a peculiar foundation through God's ordinance in the thing itself. It is, that the parents should prolong the lives of their children that were obedient, Exod. xx. 12. (Hebrew, They shall prolong thy days ;) that is, by praying for their prosperity, blessing them in the name^of God, and directing them in those ways of obedience, whereby they might live and possess the land ; and this promise is now trans- lated from the covenant of Canaan, into the cove- nant of grace. The blessing of parents going far towards the interesting their children in the pro- mise thereof, and so prolonging their days unto eternity, though their days in this world should be of little continuance. So it is said of our Saviour, that he " should see his seed, and pro- long his days," Isa. liii. 10; which hath carried over that word, and that which is signified by it, unto eternal things ; but this by the way. As the singular promise to that command renders it singular, so doth this especial instancing in this duty in our prayer render it also : for though, as all the commandments had a promise, so we are to carry a testimony with us of our sincerity in universal obedience in our addresses to God ; yet the singling out of this instance renders it ex- ceedingly remarkable, and shews what a value God puts upon it, and how well he is pleased with it. (3.) That God requires this forgiveness in us, 300 god's gift of his son, upon the account of the forgiveness we receive from him ; which is to put the greatest obhgation upon us to it, that we are capable of, and to give the strongest and most powerful motive possible to its performance. See Ephes. iv. 32. (4.) That this duty is more directly and ex- pressly required in the new testament than in the old. Required then it was, but not so openly, so plainly, so expressly, as now. Hence we find a different frame of spirit between them under that dispensation, and those under that of the new testament. There are found amongst them some such reflections on their enemies, their oppressors, persecutors, and the like, as, although they were warranted by some actings of the Spirit of God in them, yet being suited to the dispen- sation they were under, do no way become us now, who, by Jesus Christ, receive grace for grace. So Zcchariah, when he died, cried, '* The Lord iook on it, and require it ;" but Stephen, dying in the same cause and manner, said, " Lord, lay not this sin to their charge." Elijah called for fire from heaven ; but our Saviour reproves the least inclination in his disciples to imitate him tljerein. And the reason of this dilFerence is, because forgiveness in God is under the new testament far more clearly, especially in the nature and cause of it, discovered in the gospel, which hath brought life and immortality to light, than it was under the law. For all our obedi- ence, both in matter and manner, is to be suited to the discoveries and revelation of God to us. (5.) This forgiveness of others, is made an ex- press condition of our obtaining pardon and for- giveness from God, Matt. vi. 14, 15. And the A MANIFEST.^TION OF FORGIVENESS. 301 nature hereof is expressly declared, chap, xviii. 24. Such evangelical conditions we have not many. I confess, they have no casual influence into the accomplishment of the promise ; but the non- performance of them is a sufficient bar against C!ir pretending- to the promise, a sufficient evi- dence that we have no pleadable interest in it. Our forgiving of others will not procure forgive- ness for ourselves ; but our not forgiving of others proves, that we ourselves are not forgiven. And all these things do shew what weight God him- self lays on this duty. 2. Observe that this duty is such, as that there is nothing more comely, useful, or honourable to, or praiseworthy in any, than a due performance of it. To be m.orose, implacable, inexorable, re- vengeful, is one of the greatest degeneracies of human nature. And no men are commonly, even in this world, more branded with real infamy and dishonour amongst wise and good men, than those who are of such a frame, and do act ac- cordingly. To remember injuries, to retain a sense of wrongs, to watch for opportunities of revenge, to hate and be maliciously perverse, is to represent the image of the devil to the world in its proper colours ; he is the great enemy and self- avenger. On the other side, no grace, no virtue, no duty, no ornament of the mind, or conversation of man, is in itself so lovely, so comely, so praise- worthy, or so useful to mankind, as are meekness, readiness to forgive and pardon. This is that principally which renders a man a good man, for whom one would even dare to die. And I am sorry to add, that this grace or duty is recom- mended by its rarity. It is little found amongst 2c 302 god's gift of his son, the children of men. The consideration of the defect of men herein, as in those other funda- mental duties of the gospel, in self-denial, readi- ness for the cross, and forsaking the world, is an evidence, if not of how little sincerity there is in the Avorld, yet at least it is, of how little growing and thriving there is amongst professors. 3. That there is no grace, virtue, or perfection in any man, but what is an emanation from the Divine goodness and bounty, so expressive of some Divine excellences or perfection ; somewhat that is in God, in a way and manner infinitely more excellent. We are created in the image of God. Whatever was good or comely in us, was a part of that image ; especially the orna- inents of our minds, the perfections of our souls. These things had in them a resemblance of, and a correspondence to, some excellences in God, whereunto by the way of analogy they may be reduced. This being for the most part lost by sin, a shadow of it only remaining in the faculties of our souls ; and that dominion over the crea- tures, which is permitted unto men in the pa- tience of God. The recovery that we have by grace, is nothing but an initial renovation of the image of God in us, Ephes. iv. 22. It is the implanting upon our natures those graces, which may render us again like unto him. And nothing is grace or virtue, but that so answers to some- what in God. So then, whatever is in us of this kind, is in God absolutely, perfectly, in a way and manner infinitely more excellent. Let us now, therefore, put these things toge- ther. God requires of us, that there should be forgiveness in us for those that do offend us; for- THE GREATNESS OF FORGIVENESS. 303 giveness without limitation or bounds; the grace hereof he bestows on his saints, sets a high price upon it, and manifests, many ways, that he ac- counts it among the most excellent of our endow- ments ; one of the most lovely and praiseworthy qualifications of any person. What then shat. we now say? Is there forgiveness with him, or not ? " He that made the eye, shall he not see? He that planted the ear, shall he not hear?" He that thus prescribes forgiveness to us, that bestows the grace of it upon us, is there not forgiveness with him ? It is all one as to say, Though we are good, yet God is not ; though we are benign and bountiful, yet he is not. He that finds this grace wrought in him in any measure, and yet fears that he shall not find it in God for himself, doth therein, and so far, prefer himself above God ; which is the natural effect of cursed un- belief. But the truth is, were there not forgiveness with God, forgiveness in man would be no virtue, with all those qualities that incline thereto ; such are meekness, pity, patience, compassion, and the hke. Which, what were it, but to set loose human nature to rage and madness? For, as every truth consists in its answerableness to the prmie and eternal verity : so virtue consists not absolutely nor primarily in a conformity to a rule of com- mand, but in a correspondence to the first abso- lute perfect Being, and his perfections. Properties of forgiveness. The greatness and freeness of if. The arguments and demonstrations foregoing, have, we hope, undeniably evinced the great truth 304 THE GREATNESS OF FORGIVENESS. we have insisted on, which is the life and soul of all our hope, profession, religion, and worship. The end of all this discourse is, to lay a firm foun- dation for faith to rest upon, in its addresses to God for the forgiveness of sins; as also, to give encouragement to all sorts of persons so to do. This end remains now to be explained and pressed ; which work, yet before we directly close withal, two things are furiher to he prem.ised. And the first is, to propose some of those adjuncts of, and con- siderations about this forgiveness, as may both encourage and necessitate us to seek after it, and to mix the testimonies given to it, and the pro- mises of it, with faith, to our benefit and advan- tage. The other is to shew how needful all this endeavour is, on account of that great unbelief which is in the most in this matter. As to the first of these, then, we may consider. I. That this forgiveness that is with God, is such as becomes him ; such as is suitable to his greatness, goodness, and all other excellences of his nature ; such as, that therein he will be known io be God. What he says concerning some of the works of his providence, " Be still, and know that I am God," may be much more said concern- ing this great effect of his grace : still your souls, and know that he is God. It is not like that narrow, difficult, halving, and manacled forgive- ness, that is found amongst men, when any such thing is found amongst them. But it is full, free, boundless, bottomless, absolute, such as becomes his nature and excellences. It is, in a word, for- giveness that is with God, and by the exercise whereof he will be known so to be. And hence, 1. God himself doth really separate and dis- THE GREATNESS OF FORGIVENESS. 305 tinguish his forgiveness from any thing that our thoughts and imaginations can reach to, and that because it is his, and hke himself. It is an object for faith alone, which can rest in that which it can- not comprehend. It is never safer than when it is, as it were, overwhelmed with infiniteness. But set mere rational thoughts, or the imaginations of our minds, at work about such things, and they fall inconceivably short of them. They can neither conceive of them aright, nor use them to their proper end and purpose. Were not forgiveness in God somewhat beyond what men could imagine, no flesh could be saved. This he himself ex- presses, " Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, and he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord; for as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts," Isa. Iv. 7 — 9. They are, as is plain in the context, thoughts of forgiveness, and ways of pardon, whereof he speaks. These our apprehensions come short of; we know little or nothing of the infinite large- ness of his heart in this matter. The person that God speaks of, is, as the Hebrew expresses it, an impiously wicked man, or, a man of deceit, and per- verse wickedness : he whose design and course is nothing but a lie, sin and iniquity ; sucli a one as we would have little or no hopes of; that we would scarcely think it worth our while to deal with, about a hopeless conversion; or can scarcely find it in our hearts to pray for him, but are ready to give him 2c2 306 THE GREATNESS OF FORGIVENESS. up as one profligate and desperate ; but let him re- turn unto the Lord, and he shall obtain forgiveness. But how can this be? Is it possible there should be mercy for such a one? Yes ! for the Lord will multiply to pardon, (Hebrew.) He hath forgiveness with him, to outdo all the multiplied sins of any that return to him, and seek for it. But this is very hard, very difficult for us to apprehend. This is not the way and manner of men : we deal not thus with profligate offenders against us. True, saith God, " But your ways are not my ways :" I do not act in this matter like unto you, nor as you are accustomed to do. How then shall v.e appre- hend it ? how shall we conceive of it ? You can never do it by your reason or imaginations : " For as the heavens are above the earth, so are my thoughts," in this matter, '' above your thoughts." This is an expression to set out the largest and most inconceivable distance that may be. The creation will aflbrd no more significant expression or representation of it. The heavens are incon- ceivably distant from the earth, and inconceivably glorious above it. So are the thoughts of God ; they are not only distant from ours, but have a glory in them also, that we cannot rise up to. For the most part, when we come to deal with God about forgiveness, we hang in every briar of disputing quarrelsome unbelief. This or that cir- cumstance of aggravation, this or that unparal- leled particular, bereave us of our confidence. Want of a due consideration of Him with whom we have to do, measuring with that line of our own imagination, bringing him down to our thoughts and our ways, is the cause of all our dis- quietments. Because we find it hard to forgive THE GREATNESS OF FORGIVENESS. 307 cur pence, we think he cannot forgive talents. But he hath provided to obviate such thoughts in lis, " I will not execute the fierceness of my wrath, I will not return to destroy Ephraim, for I am God, and not Man." Our satisfaction in this matter, is to be taken from his nature ; were he a man, or as the sons of men, it were impossible that upon such, and so many provocations, he should turn away from the fierceness of his anger. But he is God : this gives an infiniteness, and an in- conceivable boundlessness, to the forgiveness that is with him ; and exalts it above all our thoughts and v.ays. This is to be lamented, that presump- tion, which turns God into an idol, ascribes to that idol a greater largeness in forgiveness, than faith is able to rise up to, v.hen it deals with him as a God of infinite excellences and perfections. The reasons of it, I confess, are obvious. But this is certain, no presumption can falsely imagine that forgiveness to itself from the idol of its heart, as faith may, in the way of God, find in him, and obtain from him. For, 2. God engages his infinite excellences to de- monstrate the greatness and boundlessness of his forgiveness. He proposes them to our considera- tions, to convince us, that we shall find pardon with him suitable and ansv/erable to them. See Isa. xl. 27—31. " Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the Lord, and my judgment is passed over from my God ? Hast thou not known, hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary ; there is no searching of his understanding : He giveth power to the faint, and to them that 308 THE GREATNESS OF FORGIVENESS. have no might he increaseth strength : even the youths shall faint and be weary, and the young men shall utterly fail ; but they that wait upon the Lord shall renew their strength, they shall mount up with wings as eagles, they shall run and not be wearv, and they shall walk and not faint." The matter in question is, whether acceptance with God, which is only by forgiveness, is to be ob- tained or not: this, sinful Jacob either despairs of, or at least desponds about. But, saith God, " My thoughts are not your thoughts" in this matter. And what course doth he take to con- vince them of their mistake therein ? What argu- ment doth he make use of, to free them from their unbelief, and to rebuke their fears ? Plainly, he calls them to the consideration of himself, both who and what he is with whom they had to do ; that they might expect acceptance and forgive- ness, such as did become him. Reminding them of his power, his immensity, his infinite wisdom, his unchangeableness, all the excellences and proper- ties of his nature, he demands of them, whether they have not just ground to expect forgiveness and grace, above all their thoughts and apprehen- sions, because answering the infinite largeness of his heart, from whence it doth proceed. And Moses manages this plea for the forgive- ness of that people under a high provocation, and a most severe threatening of their destruction thereon. Numb. xiv. 17, 18. He pleads for par- don in such a way and manner, as may answer the great and glorious properties of the nature of God, and which would manifest an infiniteness of power and all-sufhciency to be in him. This, I say, is an encouragement in general to THE GREATNESS OF FORGI VE^TESS. 309 believers. We have, as I hope, upon unquestion- able grounds evinced, that there is forgiveness with God, which is the hinge on which the issue of our eternal condition turns. Now, this is like himself, such as becomes him; that answers the infinite perfections of his nature ; that is exercised and given forth by him as God. We are apt to narrow and straiten it by our unbelief, and to ren- der it unbecoming of him. He less dishonours God, or as little, who being wholly under the power of the law, believes that there is no forgive- ness with him, none to be obtained from him, or doth not believe it, that so it is, or is so to be ob- tained, for which he hath the voice and sentence of the law to countenance him, than those who, being convinced of the principles and grounds of it before mentioned, and of the truth of the testi- mony given to it, do yet, by straitening and nar- rowing it, render it unworthy of Him, whose excellences are all infinite, and whose ways on that account are incomprehensible. If, then, we resolve to treat with God about this matter, which is the business now in hand, let us do it as it be- com.es his greatness, that is, indeed, as the wants of our souls do require : let us not entangle our own spirits, by limiting his grace. The father of the child possessed with a devil, being in a great agony wdien he came to our Saviour, cries out, " If thou canst do any thing, have compassion on us, and help us," Murk ix. 22. He would fain be delivered, but the matter was so great, that he questioned whether the Lord Christ had either com- passion or power enough for his relief. And what (lid he obtain hereby ? Nothing but the retarding of the cure of his child for a season : for our 310 THE GREATNESS OF FORGIVENESS. Saviour holds hini ofF, until he had instructed him in this matter : saith he, ver. 23. " If thou canst believe, all things are possible unto him that be- lieveth." Mistake not, if thy child be not cured, it is not for want of power or pity in me, but of faith in thee. My power is such as renders all things possible, so that they may be believed. So it is with many, who would desirously be made partakers of forgiveness • if it be possible, they would be pardoned, but they do not see it pos- sible. Why, where is the defect ? God hath no par- don for them, or such as they are ; and so it may be they come finally short of pardon. AVhat, because God cannot pardon them, it is not pos- sible with him? Not at all; but because they cannot, they v/ill not believe, that the forgiveness which is with him is such as that it would answer all the wants of their souls, because it answers the infinite largeness of his heart. And if this doth not wholly deprive them of pardon, yet it greatly retards their peace and comfort. God doth not take it well to be limited by us in any thing, least of all in his grace. This he calls a tempting of him, a provoking temptation, " They turned back and tempted God, they limited the Holy One of Israel," Psa. Ixxviii. 41. This he could not bear with. If there be any pardon with God, it is such as becomes him to give : when he peu'dons, he will abundantly pardon. Go with your half-for- giveness, limited, conditional pardons, with re- serves and limitations, to the sons of men ; it may be, it may become them, it is like themselves : that of God is absolute and perfect, before which our sins are as a cloud before the east wind, and the rising sun. Hence he is said to do this work THE FREENESS OF FORGIVENESS. 311 with his whole heart and his whole soul ; " chari- zesthai,'" freely, bountifully, largely to indulge and forgive unto us our sins ; and to cast them into the bottom of the sea, Micah vii. 19. into a bottomless ocean, an emblem of infinite mercy. Remember this, poor souls, when you are to deal with God in this manner, all things are possible to them that believe. II. This forgiveness is in or with God, not only so that we may apply ourselves to it if we will, for which he will not be offended with us, but so also that he hath placed his great glory in the decla- ration and communication of it ; nor can we honour him more than by coming to him to be made par- takers of it, and so to receive it from him. For the most part, we are as it were ready rather to steal forgiveness from God, than to receive from him, as one that gives it freely and largely. We take it up, and lay it down, as though we w^ould be glad to have it, so God did not, as it were, see us take it ; for we are afraid he is not willing we should have it indeed. We would steal this fire from heaven, and have a share in God's treasures and riches, almost without his consent : at least we think that we have it from him with mucii difl[iculty ; that it is rarely given, and scarcely obtained ; that he gives it out with a kind of un- willing willingness, as we sometimes give alms without cheerfulness ; and that he loseth so much by us, as he giveth out in pardon. We are apt to think, that we are very willing to have forgiveness, but that God is unwilling to bestow it, and that because he seems to be a loser by it, and to forego the glory of inflicting punishment for our sins, which of all things we suppose he is most loth to part with. And this is the very nature of unbelief. 312 THE FREENESS OF FORGIVENESS. But indeed things are quite otherwise. He hath, in this matter, through the Lord Christ, ordered all things, in his dealings with sinners, to the *' praise of the glory of his grace," Eph. i. 6. His design in the whole mystery of the gospel, is to make his grace glorious, or to exalt pardoning mercy. The great fruit and product of his grace is forgiveness ; the forgiveness of sinners. This God will render himself glorious in and by. AH the praise, glory, and worship, that he designs from any in this world, is to redound to him by the way of this grace, as we have proved at large before. For this cause he spared the world, when sin first entered into it ; for this cause did he provide a new covenant, when the old was become unpro- fitable ; for this cause did he send liis Son uito the world. This hath he testified by all the evi- dences insisted on. He would have lost the praise of his grace, if nothing hereof vrould have been done or brought about. We can then no way so eminently bring or ascribe glory to God, as by our receiving forgiveness from him ; he being willing thereunto, upon the account of its tendency to his own glory, in that way which he hath pecu- liarly fixed on for its manifestation. Hence the apostle exhorts us to come ''• boldly to the throne of grace," Heb. iv. 16. that is, with the confidence of faith, as he expounds boldness, chap. x. 19, 20. We come about a business Vv'herewith he is well pleased ; such as he delights in the doing of, as he expresses himself, " The Lord thy God, in the midst of thee, is mighty ; he will save, he will re- joice over thee with joy. He v.'ill rest in his love, he will joy over thee with singing," Zeph. iii- l^* This is the way of God's pardoning; he doth it in THE FREENESS OF lORGIVENESS. 313 a rajoicing triumphant manner, satisfying abuii- d mtiy his own holy soul therein, and resting in his love. We have, then, abundant encouragement to draw nigh to the throne of grace, to be made par- takers of what God is so willing to give out to us. And to this end serves also the oath of God before insisted on, namely, to root out all the secret re- serves of unbelief, concerning God's unwillingness to give n:iercy, grace, and pardon to sinners. See Ileb. vi. 17, 18. where it is expressed. Therefore the tendency of our former arguments, is not merely to prove that there is forgiveness with God, which we may believe, and not be mistaken, but which we ought to believe : it is our duty so to do. ^Ye think it our duty to pray, to, hear the word, to give alms, to love the brethren, and to abstain from sin ; and if we fail in any of these, we find the guilt of them reflected upon our conscience to our disquietment ; but we scarcely think it our duty to believe the forgiveness of our sins. It is well, it may be we think, with them that can do it, but we think it not their fault who do not. Such per- sons may be pitied, but, as we suppose, not justly blamed, no, not by God himself. Whose con- science almost is burdened with this as a sin, that he doth not, as he ought, believe the forgiveness of his sins ? And this is merely because men judge it not their duty so to do ; for a non-performance of a duty apprehended to be such, will reflect on the conscience a sense of the guilt of sin. But now, v/hat can be required to make any thing a duty to us, that is wanting in this matter ? For, I. There is forgiveness with God, and this manifested, revealed, declared. This manifesta- tion of it is that which makes it the object of our 2 D 314 MEN DISBELIEVE GODS FORGIVENESS. faith. We believe things to be in God, and with him, not merely and formally because they are so, but because he hath manifested and revealed them so to be, 1 John i. 2. What he so declares, it is our duty to believe, or we frustrate the end of his revelation. 2. We are expressly commanded to believe, and that upon the highest promises, and under the greatest penalties. This command is that which makes believing formally a duty. Faith is a grace, as it is freely wrought in us by the Holy Ghost, the root of all obedience and duties, as it is radically fixed in the heart ; but as it is commanded, it is " a duty ;" and these com- mands, you know, are several ways expressed, by invitations, exhortations, propositions, which all have in them the nature of commands, and which take up a great part of the books of the new testament. 3. It is a duty, as we have shewed, of the greatest concern to the glory of God. 4. Of the greatest importance to our souls, here and hereafter. And these things were necessary to be added, to ground our ensuing exhortations on. Evidences that most men do not believe Forgive- ness. That which should now ensue, is the peculiar improvement of this truth all along aimed at ; namely, to give exhortations and encouragements to believing. But I can take few steps in this work, wherein, methinks, I do not hear some saying. Surely all this is needless : who is there that doth not believe all that you go about to prove ? And so these pains are spent to little or MEN DISBELIEVE GOD's FORGIVENESS. 315 no purpose. I shall, therefore, before I persuade any to it, endeavour to shew that they do it not already. Many, I say, the most of men who live under the dispensation of the gospel, do wofully deceive their own souls in this matter. They do not believe what they profess themselves to be- lieve, and what they think they believe. Men talk of fundamental errors; this is to me the most fundamental error that any can fall into, and the most pernicious. It is made up of these two parts : 1 . They do not indeed believe forgiveness ; 2. They suppose they do believe it, which keeps them from seeking after their only remedy. Both these mistakes are in the foundation, and do ruin the souls of them that live and die in them. I shall then, by a brief inquiry, put this matter to a trial. By some plain rules and principles may this important question. Whether we do indeed believe forgiveness, or not ? be answered and de- cided. But to the resolution intended, I shall premise two observations. First, Men, in this case, are very apt to deceive themselves. Self-love, vain hopes, liking of lust, common false principles, sloth, unwillingness to self-condemnation, reputation with the world, and it may be in the church, all vigorously concur to men's self-deceivings in this matter. It is no easy thing for a soul to break through all these and all self-reasonings that rise from them, to come to a clear judgment of its own acting, in dealing with God about forgiveness. Men also find a common presumption of this truth, and its being an easy relief against gripings of conscience and disturbing thoughts about sin, which they daily meet with. Aiming, therefore, only at the 316 MEN DISBELIEVE GOD's FORGIVENESS. removal of trouble, and finding their present ima- gination of it sufficient thereunto, they never bring their persuasion to the trial. Secondly^ As men are apt to do thus, so they actually do so ; they deceive themselves, and know not that they do so. The last day will make this evident, if men will no sooner be con- vinced of their folly. When our Saviour told his disciples, that one of the twelve should betray him, though it were but one of twelve that was in danger, yet every one of the twelve made a particular inquiry about himself. I will not say, that one in each twelve is here mistaken : but I am sure the truth tells us, " That many are called, and but few are chosen ;" they are but few who do really believe forgiveness. Is it not then in- cumbent on every one to be inquiring in what nuniber he is likelv to be found at the last day? Whilst men put this inquiry off from themselves, and think or say. It may be the concern of others, it is not mine — they perish, and that without remedy. Remember what poor Jacob said, when he had lost one child, and was afraid of the loss of another. Gen. xliii. 14. " If I be bereaved of my children, I am bereaved." As if he should have said. If I lose my children, 1 have no more to lose, they are my all : nothing worse can befal me in this world. Comfort, joy, yea, life and ail, go with them. How much more may men say in this case, If we are deceived here, we are de- ceived ; all is lost ; hope, and life, and soul, ail must perish, and that forever. There is no help or relief for them who deceive themselves in this matter : they have found out a way to go quietly down into the pit. MEN DISBELIEVE GOd's FORGIVENESS. 317 Now these things are premised, only, that they may be incentives unto self-examination in this matter, and so render the ensuing considera- tions useful : let us then address ourselves unto them. I. In general, This is gospel-truth ; yea, the great, fundamental, and most important truth of the gospel. It is the turning point of the two covenants, as God himself declares, Heb. viii. 7 — 13. Now, a very easy consideration of the ways and walkings of men will satisfy us as to this inquiry, whether they do indeed believe the gospel, the covenant of grace, and the fun- damental principles of it. Certainly their igno- rance, darkness, blindness, their corrupt affec- tions, and worldly conversations, their earthly- mindedness, and open disavowing of the Spirit, ways, and yoke of Christ, speak no such language. Shall we think that proud, heady, worldly, self- seekers, haters of the people of God and his ways, despisers of the Spirit of grace and his work, sacrificers to their own lusts, and such like, do believe the covenant of grace, or remission of sins ? God forbid we should entertain any one thought of so great dishonour to the gospel. Wherever that is received or believed, it produces other effects. Tit. ii. 11, 12. Isa. xi. 6 — 9. It teaches men to deny all ungodliness and worldly lusts. It changes their hearts, natures, and ways. It is not such a barren, impotent, and fruitless thing, as such an apprehension would represent it. II. They that really believe forgiveness in God, do thereby obtain forgiveness. Believing gives an interest in it ; it brings it home to the soul concerned. This is the inviolable law of the 2 d2 318 MEN DISBELIEVE GOd's FORGIVENESS. gospel. Believing and forgiveness are inseparably conjoined. Among the evidences that we may have of any one being interested in forgiveness, I shall only name one ; they prize and value it above all the world. Let us inquire what esteem and valuation many of those have of forgiveness, who put it out of ail question that they do believe it. Do they look upon it as their treasure, their jewel, their pearl of price ? Are they solicitous about it ? Do they often look and examine, whe- ther it continues safe in their possession or not ? Suppose a man have a precious jewel, laid up in some place in his house ; suppose it to be unto him as the poor v/idow's two mites, all her sub- stance or living; will he not carefully ponder on it ? Will he not frequently satisfy himself that it is safe ? We may know that such a house, such fields or lands, do not belong unto a man, when he passeth by them daily, and taketh little or no notice of them. Now, how do most men look upon forgiveness ? What is their common beha- viour in reference to it ? Are their hearts conti- nually filled with thoughts about it ? Are they solicitous concerning their interest in it ? Do they reckon, that whilst that is safe, all is safe with them ? When it is, as it were, laid out of the way by sin and unbelief, do they give themselves no rest until it be afresh discovered unto them ? Is this the frame of the most of men ? The Lord knows it is not. They talk of forgiveness, but esteem it not, prize it noi, make no particular inquiries after it. They put it to an ungrounded venture, whether ever they be partakers of it or not ; for a relief against some pangs of conscience, it is called upon, or else scarcely thought of at all. MEN DISBELIEVE GOd's FORGIVENESS. 319 Let not any so minded flatter themselves that they have any acquaintance with the mystery of gos- pel forgiveness. III. Let it be inquired of those who pretend to this persuasion, how they came by it, that we may know whether it be of him who calleth us, or not; that we may try whether they have broken through the difficulties in the entertaining of it, which we have manifested abundantly to He in the way of it. When Peter confessed our Saviour to be the Christ, the Son of the living God, he told him, that " flesh and blood did not reveal that unto him, but his Father who is in heaven," Matt. xvi. 17. It is so with those who indeed believe for- giveness in God : flesh and blood hath not re- vealed it unto them. It hath not been furthered by any thing within them, or without them ; but ail lies in opposition unto it. " This is the work of God, that we believe," John vi. 29. A great work, the greatest work that God requireth of us. It is not only a great thing in itself, (the grace of believing is a great thing,) but it is great in respect of its oi3Ject, or what we have to believe, or for- giveness itself. The great honour of Abraham's faith lay in this, that cleaths and difficulties lay in the way of it, Rom. iv. 18 — 20. But what is a dead body, and a dead womb, to an accusing conscience, a killing law, and apprehensions of a God terrible as a consuming fire ? all which, as was shewed, oppose themselves to a soul called to believe forgiveness. What now have the most of men, who are con- fident in the profession of this faith, to say to this thing? Let them speak clearly, and they 320 MEN DISBELIEVE GOD's FORGIVENESS. must say, that indeed they never found the least difficuUy in this matter ; they never doubted of it; they never questioned it, nor do know any reason why they should do so. It is a thing which they have so taken for granted, that it never cost them an hour's labour, prayer, meditation about it. Have they had secret reasonings an:i contendings in their hearts about it ? No. Have they considered how the objections that lie against it may be removed ? Not at all. But is it so in- deed, that this persuasion is thus produced in you, you know not how ? Are the corrupted natures of men, and the gospel, so suited, so complying? Is the new covenant grown so congenial to flesh and blood ? Is the greatest secret that ever was revealed from the bosom of the Father, become so familiar and easy to the wisdom of the flesh ? Is that which was folly to the wise Greeks, and a stumbling-block to the wonder-gazing Jews, be- come, on a sudden, wisdom, and a plain path, to the same principles that were in them ? But the truth of this matter is, that such men have a gene- ral, useless, barren notion of pardon, which Satan, presumption, tradition, common report, and the customary hearing of the word, have furnished them with ; but for that gospel discovery of for- giveness, whereof we have been speaking, they are utterly ignorant of it, and unacquainted with it. To convince such poor creatures of the folly of their presumption, I would but desire them to go to some real believers, who are or may be known unto them : let them be asked, whether they came so easily by their faith and apprehensions of for- giveness, or not? Alas! saith one, these twenty years have I been following after God, and yet MEN DISBELIEVE GODS FORGIVENESS. 321 I have not arrived to an abiding cheering per- suasion of it. I know what it cost nic, what trials, difficulties, temptations, I wrestled with, and went through withal, before I obtained it, saith another. What I have attained to, hath been of unspeakable mercy : and it is my daily praj^er that I may be preserved in it by the exceed- ing- greatness of the power of God ; for 1 conti- nually wrestle v/ith storms thctt are ready to drive me from my anchor. A little of this discourse may be sufficient to convince poor, dark, carnal crea- tures, of the folly and vanity o^ their confidence. IV. There are certain means whereby the reve- lation and discovery of this mystery is made unto the souls of men. By these they do obtain it, or they obtain it not. The mystery itself was a se- cret, hidden in the counsel of God from eternity ; nor was there any way v» hereby it might be re- vealed, but by the Son of God ; and that is done in the word of the gospel. If, then, you say you know it, let us inquire how you came so to do ; and by what means it hath been declared unto you ? Hath this been done by the word of truth ; by the promise of the gospel ? Was it by preach- ing the word unto you, or by reading it, or uieditating upon it ? Or did you receive it from and by some seasonable word, of or from the scriptures spoken unto you ? Or hath it insensibly gotten ground upon your hearts and minds, upon the strivings and conflicts of your souls about shi, from the truth wherein you had been instructed in general ? Or by what other ways or means have you come to that acquaintance with it whereof you boast? You can tell how you came by your wealth, your gold, and silver; you know how you 322 MEN DISBELIEVE GOD*S FORGIVENESS. became learned, or obtained the knowledge of the mystery of your trade, who taught you it, and how you came by it : there is not any thing wherein you are concerned, but you can answer these inquiries in reference unto it. Think it then no great matter, if you are put to answer this ques- tion also, By what way or means came you to the knowledge of forgiveness, which you boast of? Was it by any of those before mentioned, or some other? If you cannot answer distinctly to these things, only you say you have heard it, and be- lieved it ever since you can remember ; so those said that went before you ; so they say with whom you do converse ; you never met with any one that called it in question, nor heard of any, unless it were one or two despairing wretches ; it will be justly questioned, whether you have any portion in this matter, or not. If uncertain rumours, reports, general notions, lie at the bottom of your persuasion, do not suppose that you have any communion with Christ therein. V. Of those who profess to believe forgiveness, how few are there who indeed know what it is. They believe, they say ; but, as the Samaritans, worship they know not what. With some a bold presumption, and crying, Peace, peace, goes for the belief of forgiveness. A general apprehen- sion of impunity from God, and that, though they are sinners, yet they shall not be punished, passeth with others at the same rate. Some think they shall prevail with God by their prayers and de- sires to let them alone, and not cast them into hell. One way or other, to escape the vengeance of hell, not to be punished in another world, is that which men fix their minds upon. MEX DISBELIEVE GOd's FORGIVENESS. 323 But is this that forgiveness which is revealed in the gospel, that which we have been treating about ? The rise and spring of our forgiveness is in the heart and gracious nature of God, declared by his name ; have you inquired seriously into this ? Have you stood at the shore of that infinite ocean of goodness and love ? Have your souls found support and relief from that consideration ? and have your hearts leaped within you with the thoughts of it ? Or, if you have never been affected in an especial manner herewith, have you bowed down your souls under the consideration of that sovereign act of the will of God, that is the next spring of forgiveness ; that glorious acting of free grace, that when all might justly have perish- ed, all having sinned and come short of his glory, God would yet have mercy on some ? Have you given up yourselves to this grace ? Js this any thing of what you do believe ? Suppose you are strangers to this also, what communion with God have you had about it in the blood of Christ ? We have shewed how forgiveness relates thereun- to ; how a way is made thereby for the exercise of mercy, in a consistency with the glory and honour of the justice of God, and of his law ; how pardon is procured and purchased thereby ; with the mys- terious reconciliation of love and law; and the new disposal of conscience in its work and duty by it. What have you to say to these things ? Have you seen pardon flowing from the heart of the Father, through the blood of the Son? Have you looked upon it as the price of his life, and the purchase of his blood? Or, have you general thoughts that Christ died for sinners, and that on one account or other forgiveness relates to 324 MEN DISBELIEVE GOd's FORGIVENESS. bini, but are strani.i:c'rs to the mystery of tliis great \vork ? Suppose this also, let us go a little far- ther, and inquire, whether you know any thing that yet remains of the like importance in this matter ? Forgiveness, as we have shewed, is ma- nifested, tendered, exhibited, in the covenant of grace, and promises of the gospel The rule of the efficacy of these is, that they be mixed with faith, Heb. iv. 2. Jt is well if you are grown up hereunto ; but you that are strangers to the things before mentioned, are no less to this also. Upon the matter, you know not then what forgiveness is, nor wherein it consists, nor whence it comes, nor how it is procured, nor by what means given out unto sinners. It is to no purpose for stich persons to prerend, that they believe that v^here- unio, either notionally or practically, or both, they are such utter strangers. VI. Another inquiry into this matter regards the state and condition wherein souls must be, before it be possible for them to believe forgive- ness. If there be such a state, and it can be evinced that very many of the pretenders, con- cerning whom we deal, were never brought into it, it is then evident that they neither do nor can believe forgiveness, however they do and may delude their own souls. It hath been shewn, that the first discovery that was made of pardoning grace, was unto Ad;nn, presently after the fall. What was then his state and coiidition ? How was he prepared for the reception of this great mystery in its first disco- very ? That seems to be a considerable rule of pro- ceeding in the same matter. That which is first m any kind, is a rule to all that follows. Now, MEN DISBF.LIEVE GODS FORGIVENESS. 3'25 what was Adam's condition when the revelation of fors^iveness was first made unto him? It is known from the story : convinced of sin, afraid of jDunishment, he lay trembling at the foot of God. Then was forgiveness revealed unto him ; so the psalmist states it," If thou, Lord, shouldest mark iniquity, O Lord, who shall stand?" Psa. cxxx. 3. Full of thoughts he is of the desert of sin, and of in- evitable and eternal ruin, in case God should deal with him according to the exigence of the law. In that state is the great support of forgiveness with God suggested unto him by the Holy Ghost. We know what work our Saviour had with the pharisees on this account. " Are we," say they, " blind also ?" No, saith he, " Ye say, we see ; therefore your sin remaineth," John ix. 40, 41. It is to no purpose to talk of forgiveness to such l)ersons as you are, you must of necessity abide in your sins : I come not to call such righteous per- sons as you are, but sinners, to repentance ; who not only are so, as you are also, and that to the |)urpose, but are sensible of their being so, and of their undone condition thereby: "The whole have no need of the physician, but the sick." Whilst you are seeming righteous and whole, it is to no end to tell you of forgiveness ; you cannot under- stand it, nor receive it. It is impossible, then, that any one should, in a due manner, believe for- giveness in God, unless in a due manner he be convinced of sin in himself. If the fallow ground be not broken up, it is to no purpose to sow the seed of the gospel. There is neither life, power, nor sweetness, in this truth, unless a door be opened for its entrance by conviction of sin. Let us then, on this ground also, continue our 2 E 326 MEN DISBELIEVE GOd's FORGIVENESS. inquiry upon the ordinary boasters of their skill in this mystery. You believe there is forgiveness with God : yes ; but have you been convinced of sin ? yes ; you know well enough that you are sinners. Answer then but once more as to the nature of this conviction which you say you have : is it not made up of these two ingredients ? 1. A general notion that you are sinners, as all men also are. 2. Particular troublesome reflections upon yourselves, when, on any eruption of sin, conscience accuses, rebukes, condemns. You will say, Yes, what would you require more ? This is not the conviction we are inquiring after ; that is a work of the Spirit by the word : this you speak of, a mere natural work, which you can no more be without, than you can cease to be men. This will give no assistance unto the receiving of for- giveness : but it may be you will say, you have proceeded farther than so ; and these things have had an improvement in you. Let us then a little try whether your process has been according to the mind of God ; and so, whether this invincible bar in your way be removed or not : for although every convinced person do not believe forgiveness, yet no one who is not convinced doth so : have you then been made sensible of your condition by nature, what it is to be alienated from the life of God, and to be obnoxious to his wrath? Have you been convinced of the universal einnity that is in your hearts to the mind of God, and what it is to be at enmity against God ? Has the un- speakable multitude of the sins of your lives been set in order 'by the law before you ? And have you considered what it is for sinners, such sinners as you are, to have to deal with a righteous and MEN DISBELIEVE GODS FORGIVENESS- 327 a holy God ? Hath the Holy Ghost v/rouglit a serious recognition in your hearts of all these things, and caused them to abide with you, and upon you ? If you will answer truly, you must say, many of you, that indeed you have not been so' exercised. You have heard of these things many times, but to say that you have gone through with this work, and have had experience of them, that you cannot do. Then, I say, you are strangers io forgiveness, because you are strangers to sin. But if you shall say, that you have had thoughts to this purpose, and are persuaded that you have been thoroughly convinced of sin, I shall yet ask you one question more, What effects hath your conviction produced in your hearts and lives ? Have you been filled with perplexities and con- sternation of spirit thereupon ? Have you had fears, dreads, or terrors, to wrestle with ? It may be you will say, no ; nor will I insist upon that inquiry ; but this I deal with you in. Has it filled you with self-loathing and abhorrence, with self- condemnation and abasement ? If it will do any thing, this it will do. If you come short here, it is justly to be feared that all your other pretences are of no value. Now, where there is no work of conviction, there is no faith of forgiveness, what- ever is pretended. And how many vain boasters this sword will cut off, is evident. VII. We have yet a greater evidence than all these. Men live in sin, and therefore they do not believe forgiveness of sin. Faith in general puri- fies the heart, Acts xv. 9, Our souls are purified in obeying the truth, I Pet. i. 22, and the life is made fruitful by it. Faith worketh by works, and makes itself perfect by them, James ii. 22. And 328 MEN DISBELIEVE GOd's FORGIVENESS. the doctrine concerning forgiveness hath a special influence unto all holiness, " The grace of God, which bringeth salvation, teacheth us to deny all un- righteousness and worldly lusts, and to live soberly, righteously, and godly, in this present world," Tit. ii. 11, 12. and this is the grace whereof we speak. No man can then believe forgiveness of sin, without a detestation and relinquishment of it. The ground of this might be farther mani- fested, and the way of the efficacy of faith of for- giveness unto a forsaking of sin, if need were. But all that own the gospel must acknowledge this principle. The real belief of the pardon of sin is prevalent with men not to live longer in sin. But now, what are the greatest number of those who pretend to receive this truth ? Are their hearts purified by it? Are their consciences purged ? Are their lives changed ? Do they deny all ungodliness and worldly lusts ? Does for- giveness teach them so to do ? Have they found it effectual to these purposes ? Whence is it, then, that there is such a bleating and bellowing to the contrary amongst them ? Some of you are drunk- ards, some of you swearers, some of you unclean persons, some of you liars, some of you worldly, some of you haters of all the ways of Christ, and all his concerns upon the earth ; proud, covetous, boasters, self-seekers, envious, wrathful, backbiters, malicious praters, slanderers, and the like : and shall we tliink that such as these believe forgive- ness of sin ? God forbid. Again, some of you are dark, ignorant, blind, utterly unacquainted with the mystery of the gospel, nor do at all make it your business to inquire into it. Either you hear it not at all, or negligently, slothfully, cus- MEN DISBELIEVE GOD's FORGIVENESS. 329 tomarily, to no purpose. Let not such persons deceive their own souls : to live in sin, and yet to believe the forgiveness of sin, is utterly impossible. Christ will not be a minister of sin, nor give his gospel to be a doctrine of licentiousness for your sakes ; nor shall ycu be forgiven, that you may be delivered to do more abominations. God forbid. If any shall say, that they thank God they are no such" publicans as those mentioned ; they are no drunkards, no swearers, no unclean persons, nor the like; so that they are not concerned in this consideration ; their lives and their duties give another account of them. Then yet consider further, that the Pharisees were all that you say of yourselves; and yet the greatest despisers of for- giveness that ever were in the world, and that because they hated the light, on this account, that their deeds v^ere evil. And for your duties you mention, wdiat, I pray, is the root and spring of them ? Are they influenced from this faith of forgiveness you boast of, or not ? May it not be feared that it is utterly otherwise? You do not perform them because you love the gospel, but because you fear the law. If the truth were known, I fear it would appear, that you get nothing by your believing of pardon, but an encouragement to sin. Your goodness, such as it is, springs from another root. It may be also, that you ward yourselves by it against the strokes of conscience, or the guilt of particular sins ; this is as bad as the other. It is as good be encouraged to sin, to commit it, as be encouraged under sin, so as to be kept from humiliation for it. None under heaven are more remote from the belief of grace and pardon than such persons: all their 2 e2 i30 MEN DISBELIEVE GOD's FORGIVENESS. righteousness is from the law, and their sin in a great measure from the gospel. VIII. They that believe forgiveness in a due manner, believe it for the ends and purposes for which it is revealed of God. This will further im- ])rove and carry on the former consideration. If God reveals any thing for one end and purpose, and men use it quite to another, they do not receive the word of God, nor believe the thing revealed ; but steal the word, and delude their own souls. Let us, then, weigh to what ends and purposes this forgiveness was first revealed by God; for which also its manifestation is still continued in the gospel. We have shewed before who it was to whom this revelation was first made, and what condition he was in when it was so made to him. A lost, wretched creature, without hope or help he was ; how he should come to obtain acceptance with God, he knew not. God reveals forgiveness to him by Christ to be his all. The intention of God in it was, that a sinner's all should be of grace, Rom. xi. G. If any thing be added to it for the same end and purpose, then grace is no more grace. Again, God intended it as a new foundation of obedience, of love and thankfulness. That men should love because forgiven, and be holy because pardoned, as I have shewed before, that it might be the righteousness of a sinner, and a si)ring of new obedience in him, all to the praise of grace, were God's ends in its revelation. Our inquiry then is, whether men do receive this revelation to these ends, and use it for these purposes, and these only. I might evince the contrary, by passing through the general abuses of the doctrine of grace, which are mentioned in the EXHORTATION TO BELIEVE. 331 scripture, and common in the world ; but it will not be needful. Instead of believing, most men seem to put a studied despite on the gospel. They either proclaim it to be an unholy and pol- luted way, by turning its grace into lasciviousness, or a weak and insufficient way, by striving to twist it in with their own righteousness; both which are an abomination to the Lord. From these, and such other considerations of Jhe like importance, as might be added, it is evi- dent that our word is not in vain, nor the exhor- tation which is to be built upon it. It appears, that, notwithstanding the great noise and pre- tences to this purpose that are in the world, there are but few who seriously receive this fundamental truth of the gospel, namely, that there is forgive- ness with God. Poor creatures ! they sport themselves with their own deceivings, and perish in their own delusions. Exhortation to the belief of the forgiveness that is with God, Reasons for it, and the neces- sity of it. We shall now proceed to the direct uses of this great truth ; for having laid our foundation in the word that will not fail, and having given, as we hope, sufficient evidence to the truth of it, our last work is to make that improvement of it to the good of the souls of men, which all along was aimed at. The persons concerned in this truth are all sinners whatever : no sort of sinners are unconcerned in it, none are excluded from it : and we may cast them all under two heads. I. Such as never yet sincerely closed with the pro- mise of grace, nor have ever yet received forgiveness 332 EXHORTATION TO BELIEV^E from God, in a way of believing. These we have already endeavoured to undeceive ; and to discover those false presumptions whereby they are apt to ruin and destroy their own souls : these we would guide now into safe and pleasant paths, wherein they may find assured rest and peace. 2. Others there are, who have received it, but being again entangled by sin, or clouded by dark- ness and temptations, or weakened by unbelief, know not how to improve it to their peace and comfort. This is the condition of the soul repre- sented in this psalm ; and which we shall there- fore apply ourselves to in an especial manner, in its proper place. Our exhortation, then, is to both. To the first, that they would receive it, that they m.ay have life; to the latter, that they would improve it, that they may have peace. To the former, that they would not overlook, disregard, or neglect so great salvation as is tendered to them; to the latter, that they would stir up the grace of God that is in them, to mix with the grace of God that is declared to them. I shall begin with the first sort, those who are yet utter strangers from the covenant of grace ; who never yet, upon saving grounds, believed this forgiveness; who never yet once tasted of gospel pardon. Poor sinners! This word is to you. Be it that you have heard or read the same word before, or others like to it, to the same pin- pose, it may be often, it may be a hundred times. It is your concern to hear it again. God would have it so; the testimony of Jesus Christ is thus to be accomplished. This counsel of God we must declare, that we may be free '' from the blood of IN god's forgiveness. 333 all men," Acts xx. 26, 27. and that not once or twice, but in preaching the word, we must " be instant in season, out of season, reproving, rebuk- ing, exhorting, with all long-suffermg and doc- trine," 2 Tim. iv. 2. And for you, wo unto you, when God leaves thus speaking to you ; when he refuses to exhort you any more, wo unto you. This is God's departure from any person or people, when he will deal with them no more about for- giveness; and, saith he, " Wo unto them when 1 depart from them," Hos. ix. 12. O that God, therefore, would give such persons seemg eyes and hearing ears, that the word of grace may never more be spoken to them in vain. Now, m our exhortation to such persons, we shall proceed gradually, according as the matter will bear, and the nature of it doth require'. Consider, therefore, I. That, notwithstanding all your sins, all the evil that your own hearts know you to be guilty of, and that hidden mass or evil treasure of sin which is in you, which you are not able to look into ; notwithstanding that charge that lies upon you from your own consciences, and that dread- ful sentence and curse of the law which you are obnoxious to ; notwithstanding all the just grounds that you have to apprehend that God is your enemy, and will be so to eternity ; yet there are terms of peace and reconciliation provided and proposed between him and your souls. This, m the first place, is spoken out by the word we have itisisted on. Whatever else it informs us of, this it positively asserts, namely, that there is a way whereby sinners may come to be accepted with God : for there is forgiveness with him, that he 334 EXHORTATION TO BELIEVE may be feared. And we hope that we have not confirmed it by so many evidences, in vain. Now, that you may see how great a privilege this is, and how much your concern lies in it, consider, 1 . That this belongs to you in an especial man- ner ; it is your peculiar advantage. It is not so with the angels that sinned. There were never any terms of peace or reconciliation proposed to them, nor ever shall be to eternity There is no way of escape provided for them. Having once sinned, as you have done a thousand times, God spared them not, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment, 2 Pet. ii. 4. It is not so with them that are dead in their sins, if but one moment past. Ah ! how would many souls, who are departed, it may be not an hour since, out of this world, rejoice for an interest in this privilege, the hearing of terms of peace once more between God and them ; but their time is past, their house is left unto them desolate. As the tree falleth, so it must lie : " It is appointed unto all men once to die, and after that is the judgment," Heb. ix. 27. After death there are no terms of peace, nothing but judgment. The living the living, he alone is capable of this advantage. It is not so with those to whom the gospel is not preached. God suffers them to walk in their own ways, and calls them not thus to repentance. The terms of reconciliation, which some fancy to be offered in the shining of the sun and falling of the rain, never brought souls to peace with God. Life and im.mortality are brought to light only by the gospel. This is your privilege who yet live, and yet have the word sounding in your ears. IN god's forgiveness. 335 It is not thus with those who have sinned against the Holy Ghost, though yet aUve, and Uving where the word of forgiveness is preached. God pro- poseth to them no terms of reconcihation. Blas- phemy against him, saith Christ, shall not be forgiven, Matt. xii. 31. There is no forgiveness for such sinners; and we, if we knew them, ought not to pray for them : " Their sin is unto death," I John V. 16. And what numbers may be in this condition, God knows ! This word, then, is unto you: these terms of peace are proposed to you. This is that which, in an especial manner, you are to apply yourselves unto; and wo to you if you shall be found to have neglected it at the last day. Therefore consider, 2. By whom these terms are proposed to you, and by whom these were procured for you. By whom are they proposed ? Who shall undertake to be an umpire in the business, the controversy be- tween God and sinners ? No creature, doubtless, is either meet or worthy to interpose in this mat- ter; I mean, originally on his own account. For who hath known the mind of the Lord, or who hath been his counsellor? Wherefore, it is God himself who proposes these terms ; and not only proposes them, but invites, exhorts, and persuades you to accept of them. This the whole scripture testifies to. It is fully expressed, 2 Cor. v. 18 — 20. He hath provided them, he hath proposed them, and makes use only of men, of ministers, to act in his name. And excuse us if we are a little earnest with you in this matter. Alas ! our utmost that we can, by zeal for his glory, or compassion to your souls, raise our thoughts, minds, spirits, words unto, comes infinitely short of his own 336 EXHORTATION TO BELIEVE pressing earnestness herein. See Isa. Iv. 1 — 4. Oh infinite condescension ! Oh blessed grace ! Who is this that thus bespeaks you ? It is He against whom you have sinned, of whom you are justly afraid ; he whose laws you have broken, and whose name you have dishonoured ; he who needs not you, nor your love, nor your friendship, nor your salvation. It is he who proposes to you these terms of reconciliation and peace. Consider the exhortation of the apostle upon this consideration, " See that ye refuse not Him that speaketh from heaven," Heb. xii. 25. Wo be to your souls, and that for ever, if you should refuse him ! 3. By whom were these terms procured for you? and by \vhat means ? Do not think that this matter was brought about by chance, or by an ordinary undertaking. Remember that the proposal made to you this day, cost no less than the price of the blood of the Son of God. It is the fruit of the travail of his soul. For this he prayed, he wept, he suffered, he died. And shall it now be neg- lected or despised by you ? Will you yet account the blood of the covenant to be a common thing? Will you exclude yourselves from all benefit of the purchase of those terms, and only leave your souls to answer for the contempt of the price whereby they were purchased ? 4. Consider, that you are sinners, great sin- ners, cursed sinners ; some of you, it may be, worse than innumerable of your fellow-sinners were, who are now in hell. God might long since have cast you off everlastingly from all ex- pectation of mercy, and have caused all your hopes to perish ; or he might have left you alive, and yet have refused to deal with you any more. IN god's forgiveness. 337 He could have caused your sun to go down at noon-day, and have given you darkness instead of vision. He could respite your lives for a sea- son, and yet swear in his wrath, that you should never enter into his rest. It is now otherwise how long it may be so, neither you nor I know any thing at all. God only knows what will be your time, what your continuance. We are to speak whilst it is called to-day. And this is that for the present which I have to offer unto you : God declares that there is forgiveness with him ; that your condition is not desperate nor helpless. There are yet terms of peace proposed to you. Methinks it cannot but seem strange, that poor sinners should not at the least stir up themselves to inquire after them. When a poor man had sold himself of old, and his children, to be ser- vants, and parted with the land of his inheritance unto another, because of his poverty ; with what heart, do you think, did he hear the sound of the trumpet, when it began to proclaim the year of jubilee, wherein he and all his were to go out at liberty, and to return to his possession and in- heritance ? And shall not poor servants of sin, slaves to Satan, that have forfeited all their in- heritance in this world, and that which is to come, attend to any proclamation of the year of rest, of the acceptable year of the Lord ? And this is done in the tender of terms of peace with God in this matter. Do not put it off; this thing belongs to you ; the great concern of your souls lies in it. And it is a great matter; for, consider, 5. That when the angels came to bring the news of the birth of our Lord Jesus, they say, ^Ve bring tidings of great joy to the whole people, 2 F 338 EXHORTATION TO BELIEVE Luke ii. 10. What are these joyful tidings? What was the matter of this report? Why, *'This day is born a Saviour, Christ the Lord," ver. 11. It is only this ; a Saviour is born : a way of es- cape is provided ; and further they do not pro- ceed. Yet this, they say, is a matter of great joy, as it was indeed. It is so to every burdened convinced sinner, a matter of unspeakable joy and rejoicing. Oh, blessed words ! " a Saviour is born." This gives life to a sinner, and opens a door of hope in the valley of Achor, the first res- cue of a sin-distressed soul. Upon the matter, it was all that the saints, for many ages, had to live upon; and that not in the enjoyment, but only the expectation. They lived on that word, " The seed of the woman shall break the ser- pent's head ;" that is, a way of deliverance is provided for sinners. This, with all diligence, they inquired into, 1 Pet. i. 10 — 12. and im- proved it to their eternal advantage. As of old, Jacob, when he saw the wagons that his son Joseph had sent to bring him to him, it is said, his spirit revived ; so did they, upon their obscure discovery of a way of forgiveness. They looked upon the promise of it, as that which God had sent to bring them to him ; and they saw the day of the coming of Christ in it, and rejoiced. How much more have sinners now reason so to do, when the substance of the promise is exhibited, and the news of his coming proclaimed to them. This, then, is a great matter; namely, that terms of peace and reconciliation are proposed, in that it is made known that there is forgiveness with God. Upon these considerations, then, we pur- sue that exhortation which we have in hand. IN god's forgiveness. 339 If any one of you were justly condemned to a cruel and shameful death, and lay trembling in the expectation of the execution of it, and a man de- signed for that purpose should come to him, and tell him, that there were terms propounded, on which his life might be spared, only he came away, like Ahimaaz, before he heard the particu- lars ; would it not be a reviving unto him ? Would he not cry out. Pray inquire what they are, for there is not any thing so difficult which I will not undergo to free myself from this mise- rable condition. Would it not change the whole frame of the spirit of such a man, and as it were put new life into him? But now, if, instead hereof, he should be fro ward, stubborn, and ob- stinate, take no notice of the messenger, or say, Let the judge keep his terms to himself, without inquiring what they are ? that he would have nothing to do with them ; would not such a per- son be deemed to perish deservedly ? Doth he not bring a double destruction upon himself; first, of deserving death by his crimes, and then by refusing the honest and good way of delivery tendered to him ? I confess it oftentimes falls out, that men may come to inquire after these terms of peace, which, when they are xevealed, they like them not, but, with the young man in the gospel, they go away sorrowful. The cursed wickedness and misery of such condition, which befals many convinced persons, shall be spoken to afterwards. At present I speak unto those who never yet attended in sincerity to these terms, nor seriously inquired after them. Think you what you please of your condition, and of your- selves ; or choose whether you will think of it or 340 EXHORTATION TO BELIEVE not ; pass your time in a full regardlessness of your present and future estate ; yet indeed thus it is with you, as to your eternal concerns : you lie under the sentence of a bitter, shameful, and everlasting death ; you have done so in the midst of all your jollity, ever since you came into this world, and you are in the hand of Him who can, in the twinkling of an eye, destroy both soul and body in hell- fire. In this state and condition, men are sent on purpose to let you know that there are terms of peace, there is yet a way of escape for you ; and that you may not avoid the issue aimed at, they tell you, that God, who cannot lie, hath commanded them to tell you so. If you question the truth of what they say, they are ready to produce their warrant under God's own hand and seal ; here, then, is no room for tergiversation or excuses. Certainly, if you have any care of your eternal estate, if you have any drop of tender blood running in your veins towards your own souls, if you have any rational conside- rations dwelling in your minds, if all be not de- faced and obliterated through the power of lust, and love of sin, you cannot but take yourselves to be unspeakably concerned in this proposal. But now, if, instead hereof, you give up your- selves to the power of unbelief, the will of Satan, the love of your lusts, and this present world ; so as to take no notice of this errand or message from God, nor once seriously to inquire after the nature and importance of the terms proposed ; can you escape ? Shall you be delivered? Will your lulter end be peace? The Lord knows it will be otherwise with you, and that unto eternity. So the aj)ostle assures us, " If our gospel be IN god's forgiveness. 341 hid, it is hid to them that are lost, in wnom the god of this world hath blinded the minds of them that believe not, lest the light of the glorious gos- pel of Christ, who is the image of God, should shine into them." 2 Cor. iv. 3, 4. If you receive not this word, if it be hid from you, it is from th^ power and efficacy of Satan upon your minds And what will be the end ? Perish you must, and shall, and that for ever. Remember the parable of our Saviour, " What king, going to make war against another king, sitteth not down first, and consulteth, whether he be able with ten thousand to meet him that Cometh against him with twenty thousand ; or else, while the other is yet a great way ofF, he sendeth an embassage, and desireth conditions of peace," Luke xiv. 31, 32. That which he teach- eth in this parable, is, the necessity that lies on us of seeking peace with God, whom we have pro- voked, and justly made to be our enemy; as also, our utter impotency to resist and withstand him, when he shall come forth in a way of judg- ment and vengeance against us. But here lies a diflference in this matter, such as is allowed in all similitudes : amongst men at variance, it is not his part who is the stronger, and secure of suc- cess, to send to the weaker, whom he hath in his power, to accept of terms of peace. Here it is otherwise : God, who is infinitely powerful, justly provoked, and able to destroy poor sinners in a moment, when now he is not very far off, but at the very door, sends himself an embassage with conditions of peace. And shall he be refused by you ? Will you yet neglect his oflfers ? How great then will be your destruction ! 2f 2 342 EXHORTATION TO BELIEVE Hear then, once more, poor sin-hardened, sense- less souls, " ye stout-hearted, and far from right- eousness." Is it nothing unto you, that the great and holy God, whom ye have provoked all your days, and whom you yet continue to provoke, who hath not the least need of you or your salvation, who can, when he pleases, eternally glorify him- self in your destruction, should of his own accord send unto you, to let you know tha,t he is willing to be at peace with you, on the terms he hath prepared ? The enmity began on your part, the danger is on your part only; and he might justly expect, that the message for peace should begin on your part also : but he begins with you, and shall he be rejected ? The prophet well expresses this, " Thus saith the Lord God, the holy One of Israel, In returning and rest shall ye be saved ; in quietness and in confidence shall be your strength; and ye would not," Isa. xxx. 15. The love and condescension that are in these words, on the one hand, on the part of God, and the folly and ingra- titude mentioned in them, on the other hand, are inexpressible. They arc fearful words : " But ye would not." Remember this against another day. As our Saviour says in the like manner to the Jews, '* Ye will not come unto me that ye may have life." Whatever is pretended, it is will and stubbornness that lie at the bottom of this refusal. Wherefore, that either you may obtain advan- tage by it, or that the way of the Lord may be prepared for the glorifying of himself upon you, I shall leave this word before all them that hear or read it, as the testimony which God requires to be given unto his grace. There are terms of peace IN GODS FORGIVENESS. 343 witli God provided for you, and tendered unto you; it is yet called to-day, "harden not your hearts," hke those of old, who could not enter into the rest of God by reason of unbelief, Heb. iii. 19. Some of you, it may be, are old in sins, and unacquainted with God ; some of you, it may be, have been great sinners, scandalous sinners ; and some of you, it may be, have reason to appre- hend yourselves near the grave, and so also to hell ; some of you, it may be, have your consciences disquieted and galled ; and it may be, some of you are under some outward troubles and perplexities, that cause you a little to look about you ; and some of you, it may be, are in the madness of your natural strength and lusts ; your breasts are lull of milk, and your bones of marrow, and your hearts of sin, pride, and contempt of the ways of God : all is one ; this word is unto you all ; and I shall only remind you, " that it is a fearful thing to fall into the hands of the living God." You hear the voice, or read the words, of a poor worm, but the message is the message, and the word is the word, of Him who shaketh heaven and earth. Consider well, then, what you have to do, and what answer you will return unto Him who will not be mocked. But you will say. Why, what great matter is there that you have in hand ? Why is it urged with so much earnestness ? We have heard the same words a hundred times over. The last Lord's day, such a one, or such a one, preached to the same purpose ; and why need it be insisted on now again, with so much importunity. But is it so indeed, that you have thus frequently been dealt with, and do yet continue in a state of 344 EXHORTATION TO BELIEVE iiTeconciliation ? My heart is pained for yon, to think of your woful and almost remediless condi- tion. Tf he that, " being often reproved, and yet hardeneth his neck, shall perish suddenly, and that without remedy," Prov. xxix. 1. how much more will he do so, who being often invited unto peace with God, yet hardeneth his heart, and refuseth to treat with him ! Methinks I hear his voice concerning you, " Those mine enemies, they shall not taste of the supper that I have prepared." Be it then, that the word in hand is a common word unto you, you set no value upon it ; then take your way and course in sin ; stumble, fall, and perish : it is not so slight a matter to poor convinced sinners, that tremble at the word of God ; these will prize it, and improve it. We shall follow, then, that counsel, " Give strong drink unto him that is ready to perish, and wine to those that be of an heavy heart," Prov. xxxi. 6. We shall tender this new wine of the gospel to poor sad- hearted, conscience-distressed sinners, sinners that are ready to perish ; to them it will be pleasant, they will " drink of it, and forget their poverty, and remember their misery no more." It shall take away all their sorrow and sadness ; when you shall be drunk with the fruit of your lusts, and lie down, and not rise again. But now, if any of you shall begin to say in your hearts, that you would willingly treat with God ; O that the day v/ere come wherein we might approach unto him ! Let him speak what he pleaseth, and propose what terms he pleaseth, we are ready to hear. Then consider, II. That the terms provided for you, and pro- posed unto you, are equal, holy, lighteous, yea, IN GOD*S FORGIVENESS. 345 pleasant and easy. This being another general head of our work in hand, before I proceed to the further expHcation and confirmation of it, I shall educe one or two observations from what hath been dehvered on the first. As, (1) See here on what foundation we preack tlie gospel. Many disputes there are, whether Christ died for all individuals of mankind, or not. If we say. No, but only for the elect, who are some of all sorts ; some then tell us. We cannot invite all men promiscuously to believe. But why so ? we invite not men, as all men, no man as one of all men, but all men as sinners : and we know that Christ died for sinners. But is this the first thing that we are in the dispensation of the gospel to propose to the soul of a sinner under the law, that Christ died for him in particular ? Is that the beginning of our message unto him ? Were not this a ready way to induce him to conclude, Let me then continue in sin, that grace may abound ? No, but this is in order of nature our first work ; even that which we have had in hand. This is the beginning of the gospel of Jesus Christ, this is the voice of one crying in the wilderness, Prepare ye the way of the Lord. There is a way of reconciliation provided : " God is in Christ reconciling the world unto himself." There is a way of acceptance ; there is forgiveness with him to be obtained. At this threshold of the Lord's house, doth the greatest part of men to whom the gospel is preached, fall and perish, never looking in to see the treasures that are in the house itself, never coming into any such state and condition, wherein they have any ground or foundation to inquire whether Christ died for them 346 EXHORTATION TO BELIEVE in particular or not. They believe not this report, nor take any serious notice of it. This was the ministry of the Baptist ; and they who received it not, rejected the counsel of God concerning their salvation, and so perished in their sins, Luke vii. 30. This is the sum of the blessed invitation p^iven by Wisdom, Prov. ix. 1 — 5. And here men stumble, fall, and perish, Prov. i. 29, 30. (2.) You that have found grace and favour to accept of these terms, and thereby to obtain peace with God ; learn to live in a holy admiration of his condescension and love therein, that he would provide such terms ; that he would reveal them unto you ; that he would enable you to receive them. Unspeakable love and grace lies in it all. Many have not these terms revealed to them ; few find favour to accept of them ; and of whom is it that you have obtained this peculiar mercy ? Do you aright consider the nature of this mat- ter ? The scripture proposes it as an object of eternal admiration : so God loved the world ! *' Herein is love, not that we loved God, but that he loved us" first. Live in this admiration, and do your utmost in your several capacities to prevail with your friends, relations, acquaintance, to hearken after this great treaty of peace with God, whose terms we shall next consider, as before in general they were expressed. To return, then, the terms provided for you, and proposed unto you, are equal, holy, righteous, yea, pleasant and easy, Hos. ii. 18, 19. They are not such as a cursed guilty sinner might justly expect, but such as are meet for an infinitely good and gracious God to propose ; not suited to the wisdom of man, but full of the wisdom of IN GOD*S FORGIVENESS. 347 God, 1 Cor. ii. 6, 7. The poor convinced wretch, thinking- of deahng with God, Micah vi. 6, 7. rolls in his mind what terms he is likely to meet with ; and fixes on the most dreadful, difficult, and im- possible terms that can be imagined. If, saith he, any thing be done with this great and most high God, it must be by rivers, thousands and ten thousands, children, first-born ; whatever is dread- ful and terrible to nature, whatever is impossible for me to perform, that is it which he looks for. But the matter is quite otherwise ; the terms are wholly of another nature ; it is a way of mere mercy, a way of free forgiveness. The apostle lays it down, Rom. hi. 23—25. it is a way of propitiation, of pardon, of forgiveness in the blood of Christ ; the terms are the acceptance of the forgiveness that we have described. Who would not think now, that the whole world would run in to be made partakers of these terms, willingly accepting of them ? But it proves for the most part quite otherwise. Men like not this way, of all others. It had been something, says Naaman, if the pro- phet had come and done so and so; but this, " Go, wash and be clean," I do not like it, I am but deluded. Men think within themselves, that had it been some great thing that was required of them, that they might be saved, they would with all speed address themselves thereunto; but to come to God by Christ, to be freely forgiven without more ado, they like it not. Some rigid, austere penances, some compensatory obedience, some satisfactory mortification, or purgatory, had been a more likely way: this of mere pardon, in and by the cross, "is but folly, 1 Cor. i. 18, 20. I had rather, saith the Jew, have it as it were by the 348 EXHORTATION TO BELIEVE works of the law, Rom. ix. 32. and chap. x. 3. This way of grace and forgiveness, I Hke not, so say others also : so practise others every day , either this way is wholly rejected, or it is mended by some additions ; which, with God, is ail one with the rejection of it. Here multitudes of souls deceive themselves, and perish. 1 know not whether it be more diiB- cult to pursuade an unconvinced person to think of any terms, or a convinced person lo accept of these. Let men say what they will, and pretend what they please ; yet practically they like not this way of forgiveness. 1 shall therefore offer some subservient considerations, tending to the further- ance of your souls in the acceptance of the terms proposed. 1 . This is the way, these are terms of God's own choosing ; he found out this way, he estab- lished it himself. He did it when all was lost, and undone ; he did it not upon our desire, request, or proposal, but merely of his own accord ; and why should we contend with him about it? If God will have us saved in a way of mere mercy and forgiveness ; if his wisdom and sovereignty be in it, shall we oppose him, and say we like it not ? Yet this is the language of unbelief, Rom. x. 3, 4. Many poor creatures have disputed it with God, until at length, being overpowered as it were by the Spirit, they have said, If it must be so, and God will save us by mercy and grace, let it be so, we yield ourselves to his will; and yet throughout their disputes dreamed of nothing, but that their own unworthiness only kept them from closing with the promise of the gospel. Of this nature was that way of Satan, whereby IN GOD*S FORGIVENESS. 349 he deceived our first parents of their interest in the covenant of works : the terms of it, saith he, as apprehended by you, are unequal : " Yea, hath God said, Ye shall eat of every tree of the garden, but of the tree of knowledge of good and evil, ye shall not eat, lest ye die ;" come " you shall not die, for God doth know, in the day ye eat thereof, your eyes shall be opened." There is no proportion between the disobedience and the threatening. The issue cannot be such as is feared : and by these means he ruined them." Thus also he pro- ceeds to deprive souls of their interest in the cove- nant of grace, whereunto they are invited. The terms of it are unequal, how can any man believe them ? There is no proportion between the obe- dience and the promise. To have pardon, forgive- ness, life, and blessed eternity, on believing, who can rest in it? And here lies a conspiracy between Satan and unbelief, against the wisdom, goodness, love, grace, and sovereignty of God. The poison of this deceit lies in this, that neither the right- eousness, nor the mercy of God, is of that infinite- ness as indeed they are. The apostle, to remove this fond imagination, calls us to the pleasure of God: " It pleased God by the foolishness of preaching," 1 Cor. i. 21. that is, by the gospel preached, which they esteemed foolishness, to save believers. He suffered men, indeed, to make trial of other ways ; and when their insufficiency for the ends men proposed to themselves was sufficiently mani- fested, it pleased him to reveal his way. And what are we, that we should contend about it with him ? This rejection of the way of personal righteous- ness, and choosing the way of grace and forgive- ness, God asserts, Jer. xxxi. 31 — 34. *' Behold 2 G 350 EXHORTATION TO BELIEVE the days come, saith the Lord, that I v/ill make a new covenant with the house of Israel, and the house of Judah; not according to the covenant which I made with their fathers," (in which admi- nistration of the covenant, as far as it had respect to typical mercies, much depended on their per- sonal obedience.) " But this shall be the cove- nant that I will make with the house of Israel, after those days, saith the Lord : I will put my law," &c. " and will forgive their iniquity, and remember their sin no more." Let, then, this way stand, and the way of man's wisdom and self- righteousness perish for ever. 2. This is the way that, above all others, tends directly and immediately to the glory of God. God hath managed and ordered all things in this way of forgiveness, so as " no flesh should glory in his presence," but that " he that glorieth, should glory in the Lord," 1 Cor. i. 29, 31. "Where, then, is boasting? It is excluded; by what law? By the law of works? nay, but by the law of faith," Rom. iii. 27. It might be easily mani- fested, that God hath so laid the design of saving sinners by forgiveness, according to the law of faith, that it is utterly impossible that any soul should, on any account whatever, have the least ground of glorying, or boasting in itself, either absolutely, or in comparison with them that perish. *' If Abraham," saith the apostle, *' were justified by works, he hath whereof to glory, but not before God," chap. iv. 2. The obedience of works would have been so infinitely disproportionate to the re- ward, which was God himself, that there had been no glorying before God; but therein his goodness and grace must be acknowledged; yet, in com- IN god's forgiveness. 351 parison with others, who yielded not the obedience required, he would have had whereof to glory; but now, this also is cast off by the way of for- giveness, and no pretence is left for any to claim the least share in the glory of it, but God alone. And herein lies the excellency of faith, that it gives glory unto God, Rom. iv. 20. the denial whereof, under various pretences, is the issue of proud unbelief. And this is that which God will bring all unto, or they shall perish ; namely, that shame be ours, and the whole glory of our salva- tion, be his alone. So he expresses his design, Isa. xlv. 22 — 25. ver. 22. he proposes himself as the only relief for sinners : " Look unto me," saith he. " and be ye saved, all the ends of the earth." But what if men take some other course, and look well to themselves, and so decline this way of mere mercy and grace? Why, saith he, ver. 23. " 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, and every tongue shall swear." Look you unto that; but I have sworn that you shall either do so, or answer your disobedience at the day of judgment; whereunto Paul applies those words, Rom. xiv. 11. What do the saints hereupon ? ver. 24, 25. '* Surely shall one say, in the Lord have I righteousness and strength. In the Lord shall all the seed of Israel be justified, and shall glory." They bring their hearts to accept of all righteousness from him, and to give all glory to him. God at first placed man in a blessed state and condition, in such a dependence on himself, as that he might have wrought out his eternal happi- ness with a great reputation of glory to himself. 352 EXHORTATION TO BELIEVE *' Man being in this honour," sailh the psahnist, " abode not." God now fixes on another way, as I said, wherein all the glory shall be his own, as the apostle at large sets it forth, Rom. iii. 23 — 26. Now, neither the way from which Adam fell, nor that wherein some of the angels continued, which, for the substance, were the same, is to be com- pared with this of forgiveness, as to the bringing '^lory to God. I hate curiosity and conjecture in the things of God ; yet, upon the account of the interposition of the blood of Christ, I think I may boldly say, there comes more glory to God, by saving one sinner in this way of forgiveness, than in giving the reward of blessedness to all the angels in heaven ; so seems it to appear, from that solemn representation we have of the ascription of glory to God, by the whole creation. Rev. v. 9 — 13. All centres in the bringing forth forgiveness by the blood of the Lamb. I insist the more on this, because it lies so di- rectly against that cursed principle of unbelief, which reigns in the hearts of the most, and often disquiets the best. That a poor ungodly sinner, going to God with the guilt of all his sins upon him, to receive forgiveness at his hand, doth bring more glory to him, than the obedience of an angel, men are not over-ready to think, nor can be pre- pared for it, but by itself. And the formal nature of that unbelief, which worketh in convinced sin- ners, lies in a refusal to give to God the whole glory of salvation. There are many hurtful con- troversies in religion, that are managed in the world with great noiso and clamour ; but this is the greatest and most pernicious of them all, and it is, for the most part, silently transacted in the IN god's forgiveness. 353 souls of men, although under various forms and pretences. It hath also broken forth in writings and disputations, that is, whether God or man shall have the glory of salvation ; or, whether it shall be wholly ascribed unto God ; or that man also, on one account or other, may come in for a share. Now, if this be the state and condition with any of you, that you will rather perish, than God should' have his glory, what shall we say, but. Go, ye cursed souls, perish for ever, without the least compassion from God, or any that love him, angels or men. If you shall say, for your parts, you are con- tented with this course, let God have the glory, so you may be forgiven and saved ; there is yet just cause to suspect, lest this be a selfish con- tempt of God. It is a great thing to give glory unto God by believing in a due manner. Such slight returns seem not to have the least relation unto it. Take heed, that instead of believing, you be not found mockers, and so your bands be made strong. But a poor convinced sinner may here find encouragement. Thou wouldest willingly come to acceptance with God, and so attain salvation. Oh, my soul longeth for it ! Wouldest thou willingly take that course for the obtaining those ends which will bring most glory unto God ? Surely it is meet, and most equal, that I should do so. What now, if one should come and tell thee from the Lord, of a way whereby thou, poor, sinful, self-condemned creature, mightest bring as much glory unto God, as any angel in heaven is able to do ? Oh ! if I might bring the least glory unto God, I should rejoice in it. O r 0 u U .ii 354 EXHORTATION TO BELIEVE Behold, then, the way which himself hath fixed on for the exaltation of his glory; even that thou shouldest come to him, merely upon the account of grace, in the blood of Christ, for pardon and forgiveness ; and the Lord strengthen thee to give up thyself thereunto. 3. Consider, that if this way of salvation be refused, there is no other way for you. We do not propose this way of forgiveness as the best and most pleasant, but as the only way. There is no other name given but that of Christ ; no other way but this, of forgiveness. Here lies your choice; take this path, or perish for ever. It is a shame, indeed, unto our cursed nature, that there should be any need to use this argu- ment, that we will neither submit to God's sove- reignty, nor delight in his glory ; but, seeing it must be used, let it be so. I intend neither to flatter men, nor to frighten them ; but to tell them the truth, as it is. If you continue in your present state and condition ; if you rest on what you do, or what you hope to do ; if you support yourselves with general hopes of mercy, mixed with your own endeavours and obedience ; if you come not up to a thorough gospel closure with this way of God ; if you make it not your all, giving glory to God therein ; — perish you will, and must, and that to eternity. There remains no more sacrifice for your sins, nor way of escape for your souls. You have then, not only the excellency of this way to invite you, but the absolute indispensable necessity of this way to enforce you. And now let me add, that I am glad this word is spoken or written unto you : you and I nmst one day be accountable for this IN god's FORGIVEXESS. 355 discourse ; which, if neglected, it will prove a sore testimony against you : it will not fare with you, as with other men, who have not heard the joyful sound. All these words that shall be found consonant to the gospel, if they are not turned to grace in your hearts here, will turn into torment unto your souls hereafter. Choose not any other way, it will be in vain for you ; it will not profit you ; and take heed lest you suppose you embrace this way, when indeed you do not, about which I have given caution before. 4. This way is free and open for and unto sinners. He that fled to the city of refuge, might well have many perplexed thoughts, whether he should find the gates of it opened unto him or not, and whether the avenger ot blood might not overtake and slay him, whilsi he was calling for entrance. Or, if the gates were always open, yet some crimes excluded men thence. Numb. xxxv. 24. It is not so here. Acts xiii. 38, 39. This is the voice of God, even the Father : Come, saith he, to the marriage, for all things are prepared, no fear of want of entertainment, Matt. xxii. 4. Whence the preachers of the gospel are said, in his stead, to beseech men to be reconciled, 2 Cor. v. 20. And, it is the voice of the Son : Whosoever, saith he, cometh to God by me, I will in no wise cast out, John vi. 37. Whoever he be that comes, shall assuredly find entertainment. The same is his call and invitation in other places, as Matt. xi. 28. John vii. 37. And, this is the voice of the Spirit, and of the church, and of all believers, 356 EXHORTATION TO BELIEVE Rev. xxii. 17. "The Spirit and the bride say, Come ; and let him that heareth say, Come ; and let him that is athirst come; and whosoever will, let him take of the water of life freely." All centre in this, that sinners may come freely to the grace of the gospel. And it is the known voice of the gospel itself, as Isaiah Iv. 1, 2, 3. Prov. ix. 1 — 5. And it is the voice of all the saints in heaven and earth, who have been made partakers of forgiveness ; they all testify, that they received it freely. Some indeed endeavour to abuse this con- current testimony of God and man. What is spoken of the freedom of the grace of God, they would wrest to the power of the will of man. But the riches and freedom of God's mercy do not in the least interfere with the efficacy of his grace. Though he proclaim pardon in the blood of Christ indefinitely, according to the fulness and excellency of it, yet he giveth out his quick- ening grace, to enable men to receive it, as he pleaseth ; for he hath mercy on whom he will have mercy : but this lies in the thing itself, the way is open and prepared ; and it is not because men cannot enter, but because they will not, that they do not enter. As our Saviour Christ Jells the Pharisees, " Ye, therefore, hear not God's word, because ye are not of God," John viii. 47. So he saith, " Ye will not xome to me that ye may have life," John v. 40. In the neglect and inadvertency of the most excusable, there is a positive act of their will put forth in refusing Christ, and grace by him; and this is done by men under the preaching of the gospel every day. There is IN god's fougiveness. 357 nothing that, at the last day, will tend more mmediately to the advancement of the glory jf God, in the inexcusableness of those who obey not the gospel, than this, that terms of peace, in the blessed way of forgiveness, were freely ten- dered unto them. Some that hear or read this word, may perhaps have lived long under the dispensation of the word of grace, and yet, it may be, have never once seriously pondered on this way of coming to God by forgiveness through the blood of Christ ; but think, that going to heaven is a thing of course, that men need not much trouble themselves about. Do they know what they have done ? Hitherto all their days they have positively refused the sal- vation that hath been freely tendered unto them in Jesus Christ. " Not they," they will say, " they never had such a thought, nor would for all this world." Be it known unto you, inasmuch as you have not effectually received him, you have refused him ; and whether your day and season be past or not, the Lord only knows. 5. This way is safe. No soul ever miscarried in it. There is none in heaven but will say it is a safe way ; there is none in hell can say other- wise. It is safe to all that venture on it, so as to enter into it. In the old way, we were to preserve ourselves and the way. This preserves itself and us ; this will be made evident by the ensuing considerations. This is the way which, in the wisdom, care, and love of God in Christ, w^as provided in the room of another, removed and taken out of the way, for this cause and reason, because it was not safe, nor could bring us unto God. " For if 358 EXHORTATION TO BELIEVE the first covenant had been faultless, then should no place have been sought for the second ; but finding fault with them, he saith," &c. Heb. viii. 7, 8. And, (1.) He tells us, the first covenant was not faultless ; for if it had, there would have been no need of a second. The commandment, indeed, which was the matter of that cove- nant, the same apostle informs us to be holy, just, and good, Rom. vii. 12. But it was Imlty to all ends of a covenant ; considering )ur state and condition as sinners, it could not bring us unto God. So he acquaints us, Rom. viii. 3. '* It was made weak through the ihsh ;" that is, by the entrance of sin, and so became useless as to the saving of souls. Be it so then ; through our sin and default, this good and holy law, this covenant, was made unpro- fitable to us : but what was that to God ? Was he botmd to desert his own institution and ap- pointment, because, through our own default, it ceased to be profitable to us ? Not at all ; he might righteously have tied us all to the terms of that covenant, to stand or fall by them to eternity; yet he would not do so. But, (2.) In his love and grace, he finds fault with it, Ileb. viii. 8. not in itself and absolutely, but only so far as that he would provide another way, which should supply all its defects and wants in reference to the end aimed at. What way that is, the apostle declares in the following verses, to the end of that chapter. The sum is, ver. 12. "I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more." It is the way of pardon and forgiveness. This is IN god's forgiveness. 3o9 substituted in the room of that insufficient way that was removed. Let us consider, then, whether the infinitely wise and holy God, pursuing his purpose of bring- ing souls to himself, laying aside one way of his own appointment as useless and infirm, because of the comino; in of sin, ao;ainst which there was no relief found in it, and substituting another way in the room of it, would not provide such a one as should be absolutely free from the faults and in- conveniences which he charged upon that which he did not remove. That which alone rendered the former way faulty was sin ; it could do any thing but save a sinner;. this, then, was to be, and is principally provided against in this way of for- giveness. And we see here, how clearly God hath severed, yea, and in this matter opposed, these two things : namely, the way of personal righteousness, and the way of forgiveness. He finds fault with the first: What then doth he? what course doth he take ? Doth he mend it, take from it what seems to be redundant, mitigate its severity, and supply it where it is wanting by forgiveness, and so set it up anew? This, indeed, is the way that many proceed in their notions, and the most in their practice. But this is not the way of God ; he takes one utterly away, and establishes the other in its place; and men's endeavours to mix them will be found of little use to them at the last. I can have no great expectation from that which God pronounced faulty. Also, the unchangeable principles and founda- tions that this way is built upon, render it secure and safe for sinners : for, 1. It is founded on the purpose of God ; " The scripture foreseeing that 360 EXHORTATION TO BELIEVE God would j iistify the heathen through faith," Gal. iii. 8. God would do so, he had purposed and determined to proceed this way; and all the pur- poses of God are attended with immutabiiity. 2. His promise also is engaged in it, and tlutt given out in the way of a covenant, as hath been already declared. And, 3. This promise is con- firmed by an oath; and it may be observed, that God doth not in any thing interpose with an oath, but what relates to this way of coming to himselt oy forgiveness. For the oath of God, wherever it is used respecteth either Christ typically or per- sonally or the covenant established in him : for, 4. This way is confirmed and ratified in his blood ; from whence the apostle at large evinceth its ab- solute security and safety, Heb. ix. Whatever soul, then, on the invitation under consideration, shall give up himself to come to God by the way proposed, he shall assuredly find absolute peace and security in it. Neither our own weakness or folly from within, nor the opposition of any or all our enemies from without, shall be able to turn us out of this way. See Isa. xxxv. 4 — 10. (3.) In the other way, every individual person stands upon his own foundation, and must do so to the last, and utmost of his continuance in this world. You are desirous to go to God, to obtain his favour, and come to an enjoyment of him. What will you do? what course will you fix upon, for obtaining these ends ? If you were so holy, so perfect, so righteous, so free from sin, as you could desire, you should have some boldness in going to God ; why, if this be the way you fix upon, take this along with you : you stand upon your own personal account all your days, and if IN GOD*S FORGIVENESS. 361 you fail in the least, you are gone for ever : for " whosoever shall keep the whole law, and yet offend in one point, he is guilty of all," James ii. 10. And what peace can you possibly obtain, w^reyou as holy as ever you aimed or desired to be, whilst this is your condition? But, in this way of for- giveness, we all stand upon the account of one (common Mediator, in whom we are complete, Col. ii. 10. And a want of a due improvement of this truth, is a great principle of disconsolation to many souls. Suppose a man look upon himself as loosed from the covenant of works, wherein exact and perfect righteousness is rigidly required ; and to be called to gospel, evangelical obedience, to be performed in the room thereof, in sincerity and in- tegrity ; yet, if he be not cleared in this also, that he stands in this way purely on his own account, he will never be able to make his comforts hold out to the end of his journey. There will be found in the best of men so many particular failings, as will seem, in difficult seasons, to impeach their integ)ity ; and so many questioivngs will after arise, through the darkness of their minds, and power of their temptations, as will give but little rest to their souls. Here lies the great security of this way; we abide in it on the account of the faithfulness and ability of our common Mediator, Jesus Christ. And this is another consideration, strengthening our invitation to a closure with the way of coming to God under proposal. There is nothing wanting that is needful to give infallible security to any soul that shall venture himself to it, and upon it. Ihere are terms of peace proposed, as you have heard. These terms are excellent and holy, and 2 n 3G2 EXHORTATION TO BELIEVE chosen of God, tending to the interest of his glory, free, safe, and secure to sinners. What hath any soul in the world to object against them ? or wherein do men repose their trust and confidence, in the neglect of this so great salvation? Is it in their lusts and sins, that they will yield them as much satisfaction and contentment as they shall need to desire ? Alas! they will ruin them, and bring forth nothing but death. Is it in the world? ft will deceive them; the figure of it passeth away. Is it in their duties and righteousness ? they will not relieve them ; for, did they follow the law of righteousness, they could not obtain the righteous- ness of the law Is it in the continuance of their lives? Alas! it <§ but a shadow, a vapour that appeareth for a little while. Is it in a future amendment and repentance ? Hell is full of souls perishing under such resolutions. Only this way of pardon remains, and yet of all others it is most despised. But yet, I have one consideration more to add, before I further enforce the exhor- tation. 6. Consider, that this is the only way and means to enable you to obedience, and to render what you do therein acceptable to God. It may be, that some of you are under the power of convic- tions, and have made engagements with God, to live to him, to keep yourselves from sin, and to follow after holiness. It may be, you have done so in afflictions, dangers, sicknesses, or upon the receipt of mercies : but yet you find, that you can- not come to stability or constancy in your course. You break with God and your own souls, which fills you with new disquietments, or else hardens you, and makes you secure and negligent ; so that IN god's forgiveness. 363 you return to your purposes no oftener than your convictions or afflictions befal you anew. This condition is ruinous and pernicious, which nothing can dehver you from, but this closing with for- giveness. For, (1.) All that you do without this, however it may please your minds or ease your consciences is not at all accepted with God. Unless this foundation be laid, all that you do is lost; all your prayers, all your duties, all your amendment, are an abomination to the Lord ; until peace is made with him, they are but the acts of enemies, which he despises and abhors; you run, it may be, earn- estly, but you run out of the way ; you strive, but not lawfully, and shall never receive the crown. True gospel obedience is the fruit of the faith of forgiveness ; whatever you do without it, is but a building without a foundation, a castle in the air. You may see the order of gospel obedience, Eph. ii. 7 — 10. The foundation must be laid in grace ; riches of grace by Christ, in the free pardon and forgiveness of sin. From hence must the works of obedience proceed, if you would have them to be of God's appointment, or find acceptance with him. Without this, God will say of all your services, worship, obedience, as he did to the Israelites of old, Amos v. 21 — 25. I despise all, reject it all ; it is not to him, nor to his glory. Now, if you are under convictions of any sort, there is nothing you more value, nothing you more place your confidence in, than your duties, your repentanc-e, your amendment, what you do, and what in good time you will be. Is it nothing to you to lose all your hopes and all your expecta- tions which you have from hence ? to have no 364 EXHORTATION TO BELIEVE other reception with God, than if all this while you had been wallowing in your sins and lusts ? Yet thus it is with you, if you have not begun with God on his own terms ; if you have not received the atonement in the blood of his Son, if you are not made partakers of forgiveness, if your persons are not pardoned, all your duties are accursed. (2.) This alone will give you such motives and encouragements to obedience, as will give you life, alacrity, and delight in it. You perform duties, abstain from sins, but with heaviness, fear, and in bondage. Could you do as well without them as with them, would conscience be quiet, and hope of eternity hold out, you would omit them for ever. This makes all your obedience burden- some, and you cry out in your thoughts with him in the prophet, " Behold, what a weariness is it!" The service of God is the only drudgery of your lives which you dare not omit, and delight not to perform. From this wretched and cursed frame, there is nothing can deliver you, but this closing with forgiveness. This will give you such motives, such encouragements, as will greatly mflucncc your hearts and souls. It will give you freedom, liberty, delight, and cheerfulness in all duties of gospel obedience. You will find a constraining power in the love of Christ therein ; a freedom from bondage, when the Son truly hath made you free. Faith and love will work genuinely and naturally in your spirits ; and that which was your greatest burden, will become your chief joy, 2 Cor. vii. 1. Thoughts of the love of God, of the blood of Christ, of the covenant of grace, and sense of pardon in them, will enlarge your hearts, and sweeten all your duties. You will find a new IN c;od's forgiveness. 365 lite, a new pleasure, a new satisfaction, in all that voii do. Have you yet ever understood that of the wise man, Prov. lii. 17. "The ways of wis- dom are pleasantness, and her paths are peace ?" Have the ways of holiness, of obedience, of duties, been so to you? Whatever you pretend, they are not, they cannot be so, whilst you are strangers to that which alone can render them so unto you. I speak unto them that are under the law : Would you be free from that bondage, that galling yoke in duties of obedience ? Would you have all that you do towards God a delight and pleasantness unto you ? This, and this alone, will effect it lor you. (3.) This will place all your obedience upon a sure foot of account in your own souls and con- sciences ; even the same that is fixed on in the gospel. For the present, all that you do is indeed but to compound with God for your sin ; you liope, by what you do for him, and to him, to buy off what you have done against him, that you may not full into the hands of his wrath and vengeance. This makes all you do to be irksome. As a man that labours all his days to pay an old debt, and brings in nothing to lay up for himself, how tedious and wearisome is his work and labour to him ! It is likely that, at one time or other, lie will give over, and run away from his creditor. So it is in this case : men who have secret reserves of recompensing God by their obedience, every day find their debt growiiip; upon them, and have every day less hope of making a satisfactory pay- ment. This makes them weary, and, for the most part, they faint under their discouragements, and at length they fly wholly from. God. This 2 II 2 366 EXHORTATION TO BELIEVE * way alone will state things otherwise in your con- sciences : it will give you to see, that all your debts are paid by Christ, and freely forgiven to you by God. So that what you do is of grati- tude or thankfulness, hath an influence to eter- nity, leads to the glory of God, the honour of Christ in the gospel, and your own comfortable account at the last day. This encourages the soul to labour, to trade, to endeavour ; all things now looking forward to his advantage. (4.) Find you not in yourselves an impotency, an inability to the duties of obedience, as to their performance to God in an acceptable manner ? It may be, you are not so sensible hereof as you ought to be. For, respecting only or principally the outward part and performance of duties, you have not experience of your own weakness. How to enliven and fill up duties with faith, love, and delight, you know not, and are therefore unacquainted with your own insufficiency in this matter : yet if you have any light, any convic- tions, (and to such I speak at present,) you can- not but perceive and understand, that you are not able, in your own obedience, to answer what ycni aim at ; you have not strength or power for it. Now, it is this faith of forgiveness alone that will furnish you with the ability whereof you stand in need. Pardon comes not to the soul alone ; or, rather, Christ comes not to the soul with pardon only. Tt is that which he opens the door, and enters by ; but he comes with a spirit of life and power. And as without him we can do nothing, so, through his enabling us, we may do all things. Receiving gospel forgiveness engageth all the grace of the gospel to our assistance. IN god's forgiveness. 367 This is the sum of what hath been spoken, the obedience that you perform under your convic- tions is burdensome and unpleasant to you ; it is altogether unacceptable to God. You lose all you do, and all that you hope to do hereafter, if the foundation be not laid in the receiving of par- don in the blood of Christ. It is high time to cast down all that vain and imaginary fabric which you have been erecting, and to go about the laying of a new foundation, which you may safely and cheerfully build upon ; a building that will abide for ever. Again, It is such a way, so excellent, so pre- cious, so near the heart of God, so relating to the blood of Christ, that the neglect of it will assu- redly be sorely revenged of the Lord. Let not men think that they shall despise the wisdom and love of the Father, the blood of the Son, and the promises of the gospel, at an easy rate. Let us, in a very few words, take a view of what the Holy Ghost speaks to this purpose. There are tlirce ways whereby the vengeance due to the neglect of closing with forgiveness or gospel grace is expressed. [1.] That is done positively ; "He that believ- eth not shall be damned," Mark xvi. 16. That is a hard word ; many men cannot endure to hear it. They would not have it named by their good v/iils, and are ready to fly in the face of him from whose mouth it proceeds. But let not men deceive themselves, this is the softest word that mercy, and love itself, that Christ, that the gos- pel speaks to despisers of forgiveness. It is Christ who is this legal terrifying preacher ; it is he who cries out, "If you believe not, you shall be 3d8 EXHORTATION TO BELIEVE damned ;" and will come liimseU' in flaming fire, to take vengeance of them that obey not the gos- pel," 2 Thcss. i. 8. This is the end of the dis- obedient ; if God, if Christ, if the gospel may be believed. [2.] Comparatively, in reference to the ven- geance due to the breach of the law. We are, in the preaching of forgiveness by Christ, to them that perish, a savour of death unto death, 2 Cor. ii. 16. a deep death, a sore condemnation ; so, Heb. x. 29. " Of how much sorer punishment, suppose ye, shall he be thought worthy ?" Sorer than ever was threatened by the law, or inflicted for the breach of it ; not as to the kind of punishment, but as to the degrees of it. Hence arises tlie addition of many stripes. [3.] By the way of admiration at the inexpres- sibleness and unavoidableness of the punishment due to such sinners ; " How shall we escape, if we neglect so great salvation?" Heb. ii. 3. Surely if there is no way for men to escape, they shall unavoidably perish who neglect so great salvation. So the Holy Ghost says, " What shall be the end of them that obey not the gospel ?" 1 Pet. iv. 17. What understanding can reach to an ap- prehension of their miserable and woful condition? None can, saith the Holy Ghost; nor can it be spoken to their capacity ; ah ! what shall be their end? There remains nothing but a "certain fearful looking for of judgmenl, and fiery indigna- tion, that shall consume the adversaries," Heb. X. 27. A certain fearful expectation of aston- ishini?; things, that cannot be comprehended. And these are the enforcements of the exhor- tation in hand, which I shall insist ui)on. On IN god's forgiveness. oG9 these foundations, on the consideration of th( se principles, let us now a little confer together, wiih the words of truth and sobriety. I speak to such poor souls, as, having deceived themselves, or neglected utterly their eternal condition, are not as yet really, and in truth, made partakers of this forgiveness. Your present state is sad and de- plorable ; there is nothing but the woful uncer- tainty of a dying life between you and eternal ruin. That persuasion you have of forgiveness is good for nothing, but to harden you, and destroy you ; it is not the forgiveness that is with God ; nor have you taken it up on gospel grounds, or evidences. You have stolen painted beads, and take yourselves to be lawful possessors of pearls and jewels. As you are, then, any way concerned in your own eternal condition, which you are en- tering into, (and how soon you shall be engaged in it you know not,) prevail with yourselves to attend a little to the exhortation that lies before you. It is your own business that you are intreated to have regard to. 1. Consider seriously what it is you found your hopes and expectations upon as to eternity. Great men, and wise in other things, are here very apt to deceive themselves. They suppose they think and believe much otherwise than indeed they think and believe, as their cry at the last day will manifest. Put your souls a little to it. Do you all seriously think of these things ? Or, are you so under the power of your lusts, igno- rance, and darkness, that you neglect and despise them? Or, do you rise up and lie down, and l^erform some duties, or neglect them, with gnat coldness, remissness, and indifference of spirit, 370 EyilORTATION TO BELIEVE like Gallio not much caring for these things ? Or, do you reheve yourselves with hopes of future amendment, purposing that, if you live, you will be other persons than you are, when such and such things are brought about and accomplished ? Or, do you not hope well in general on account of what you have done, and will do? If any of these express your condition, it is unspeakably misera- ble. You lie down and rise up under the wrath of the great God, who will prevail at last upon you, and there shall be none to deliver. If you shall say, Nay, this is not our state, we rely on mercy and forgiveness : then let me, in the fear of the great God, entreat a few things yet further of you. 2. That you would seriously consider, whether the forgiveness you rest on, and hope in, be that gospel forgiveness which we have before described? or is it only a general apprehension of impunity, though you are sinners, that God is merciful, and you hope in him, that you shall escape the ven- geance uf hell lire ? If it be thus with yon, i'uv- giveness itself Vv'iil not relieve you. This is that of the presumptuous man, Deut. xxix. 19. Gospel pardon is a thing of another nature: it liath its spring in the gracious heart of the Father ; is made out by a sovereign act of his will: rendered con- sistent with the glory of his justice and holiness by the blt^od of Christ ; by which it is purchased in a cc^vtnant of grace, as hath been shewed. If you shall say, Yea, this is the forgiveness we rely upon, it is that which you have described ; then I desire further, that you would, 3. Examine your own hearts, how you came to have an interest in this forgiveness, to close with IN GOD*S FORGIVENESS. 371 it, and to have a right to it. A man may deceive himself as effectually by supposing that true riches are his, when they are not, as by supposing his false and counterfeit ware to be good and current; how, then, came you to be interested in this gospel forgiveness ? If it hath befallen you, you knov/ not how; if a lifeless, barren, inoperative persuasion of it, hath crept upon your minds : be not mis- taken, God will come and require his forgiveness at your hand, and it shall appear that you have had no part nor portion in it. If you shall say, Nay, but w^e were convinced of sin, and rendered exceedingly unquiet in our consciences, and on that account looked out after forgiveness, which hath given us rest: then I desire, 4. That you would diligently consider, to what ends and purposes you have received, and do make use of, this gospel forgiveness. Hath it been to make up what was wanting, and to piece up a peace in your own consciences ? that, whereas, you could not answer your convictions with your duties, you would seek for relief from forgiveness. This, and innumerable other ways, there are, whereby men may lose their souls, when they think all is well with them, even on the account of pardon and mercy. Whence is that caution of the apostle, " Looking diligently, lest any one should seem to fail, or come short, of the grace of God," Heb. xii. 15. Men miss it, and come short of it, when they pretend themselves to be in pur- suit of it ; yea, to have overtaken and possessed it. Now, if any of these should prove to be your condition, I desire, 5. That you would consider seriously, whether it be not high time for you to look out for a way 372 EXHORTATION TO BELIEVE of deliverance and escape, that, you may save yourselves from this evil world, and fly from the wrath to come. The Judge stands at the door. Before he deal with you as a judge, he knocks with a tender of mercy. Who knows but that this may be the last time of his dealing thus with you ? Be you old or young, you have but your season, but your day ; it may perhaps be night with you, when it is day with the rest of the world. Your sun may go down at noon ; and God may swear, that you shall not enter into his rest. If you are then resolved to continue in your present condi- tion, I have no more to say to you. I am })ure from your blood, in that I have declared to you the counsel of God in this thing, and so I must leave you to an exposed trial between the great God and your souls at the last day. Poor crea- tures! I even tremble to think, how he will tear you in pieces, when there shall be none to deliver. Methinks I see your poor destitute forlorn souls, forsaken of lusts, sins, world, friends, angels, men, trembling before the throne of God, full of horror, and fearful expectation of the dreadful sentence. O that I could mourn over you, whilst you are joined to all the living ; while there is yet hope, O that in this your day, you knew the things of your peace ! But now, if you shall say, Nay, but we will seek the Lord whilst he may be found, we will draw nigh to him before because darkness; then consider, I pray, 6. AVhat Joshua told the children of Israel when they put themselves upon such a resolution and cried out, " We will serve the Lord our God," chap. xxiv. ver. 18. *' Ye cannot serve the Ix)rd IN GOD*S FORGIVENESS. 373 for he is an holy God, a jealous God, he will not lojoive your transgressions, nor your sins." Go to him upon your own account, and in your own strength, with your own best endeavours and duties, you will find him too great and too holy for you to deal with. You will obtain neither ac- ceptance of your persons, nor pardon of your sins. But you will say, These are heavy tidings. If you sit still, you perish ; and if you rise to be doing, it will not be better ; is there no hope left for our souls ? must we pine away under our sins, and the wrath of God for ever ? God forbid. There are yet other directions remaining, to guide you out of these entanglements. Wherefore, 7. Ponder seriously on what hath been spoken of this way of approaching to God. Consider it in its own nature, as to all the ends and purposes for which it is proposed of God. Consider whe- ther you approve of it or not. Do you judge it a way suited and fitted to bring glory to God? Doth it answer all the wants and distresses of your souls ? Do you think it excellent, safe, and glo- rious, to those who are entered into it ? Or, have you any thing to object against it ? Return your answer to Him in whose name, and by whose ap- pointment, these words are spoken to you. If you shall say. We are convinced that this way of for- giveness is the only way for the relief and deli- verance of our souls ; then, 8. Abhor yourselves for all your blindness and obstinacy, whereby you have hitherto despised the love of God, the blood of Christ, and the tenders of pardon in the gospel. Be abased and humbled to the dust, in a sense of your vileness, pollu- tions, and abominations ; which things are every 2 I 374 EXHORTATION TO BELIEVE day spoken to, and need not here be repeated. And, 9. Labour to exercise your hearts greatly w^n thoughts of that abundant grace which is mani- fested in tliis way of sinners coming to God; as also, of the excellency of the gospel wherein it is unfolded. Consider the eternal love of the Father, which is the fountain and spring of this whole dis- pensation ; the inexpressible love of the Son, in establishing and confirming it, in removing all hindrances and obstructions by his own blood, bringing forth to beauty and glory, this redemp- tion or forgiveness of sin, as the price of it. And let the glory of the gospel, which alone makes this discovery of forgiveness in God, dwell in your hearts. Let your minds be exercised about these things. You will find effects from them above all that hath as yet been brought forth in your souls. What, for the most part, have you hitherto been conversant about? When you have risen above the turmoiling of lusts and corruptions in your hearts, the entanglements of your callings, busi- ness, and affairs, what have you been able to raise your hearts to ? Perplexing fears about your con- dition, general hopes, without savour or relish, yielding you no refreshment ; legal commands, bondage duties, distracted consciences, broken purposes and promises, which you have been tossed up and down with, without any certain rest. And what effects have these thoughts pro- duced ? Have they made you more holy, and more humble ? Have they given you delight in God, and strength to new obedience ? Not at ."J.l. Where you were, there you still are, without t^)e least progress. But now, bring your souls iD IN GOD*S FORGIVENESS. 375 these springs; and try the Lord, if, from that day, you be not blessed with spiritual stores. 10. If the Lord be pleased to carry on your souls thus far, then stir up yourselves, to choose and close with the way of forgiveness that hath been revealed. Choose it only, choose it in com- parison with, and opposition to all others. Say, you will be for Christ, and not for another ; and be so accordingly. Here venture, here repose, here rest your souls. It is a way of peace, safety, holiness, beauty, strength, power, liberty, and glory ; you have the nature, the name, the love, the purposes, the promises, the covenant, the oath of God ; the love, life, death or blood, the media- tion, or oblation and intercession, of Jesus Christ; the power and efficacy of the Spirit, and gospel grace by him administered, to give you assurance of the excellency, the oneness, the safety of the way whereunto you are engaging. If now the Lord shall be pleased to persuade your hearts and souls to enter upon the path marked out before you, and shall carry you on throuo-h the various exercises of it, unto this closure of faith, God will have the glory, the gospel will be exalted, and your own souls shall reap the eternal benefit of this exhortation. But now, if, notwithstanding all that hath been spoken, all the invitations you have had, and encouragements that have been held out unto you, you shall continue to despise this so great salvation, you will five and die in the state and condition wherein you are; why, then, as the prophet said to the wife of Jeroboam, Come near, for I am sent unto you with heavy tidings. I say, then, 376 EXHORTATION TO BELIEVE. 11. If you resolve to continue in the neglect of this salvation, and shall do so accordingly, then, cursed be you of the Lord, with all the curses that are written in the law, and all the curses that are denounced against despisers or the gospel. Yea, be you anathema, mara- natha ; cursed in this world always, until the coming of the Lord ; and when the Lord comes, be ye cursed from his presence into everlasting destruction. Yea, curse them, all ye holy angels of God, as the obstinate enemies of your King and Head, the Lord Jesus Christ: curse them, all ye churches of Christ, as despisers of that love and mercy which is your portion, your life, your inheritance : let all the saints of God, all that love the Lord, curse them, and rejoice to see the Lord coming forth mightily, and pre- vaihng against them to their everlasting ruin. Why should any one have a thought of com- passion towards those who despise the compas- sion of God ? or of mercy towards those who trample on the blood of Christ ? Whilst there is yet hope, we desire to have continual sorrow for you ; and to travail in soul for vour conversion to God; but if you be hardened in your way, shall we join with you against him ? shall we prefer you above his glory? shall we desire your sal- vation with the despoiling God of his honour? Nay, God forbid ; we hope to rejoice in seeing all that vengeance and indignation, that is in the right hand of God, poured out unto eternity upon your souls, Prov. i. 21 — 33. RULESTO BE OBSERVED. 371 Rules to be observed by those who would come to stability in obedience. The Jirst rule. Christ the only infallible Judge of our spiritual con- dition. How he judgethy by his Word and Spirit. That which remains to be further carried on, upon the principles laid down, is to persuade souls, more or less entangled in the depths of sin, to close with this forgiveness by believing, unto their peace and consolation. And because such persons are full of pleas and objections against themselves, I shall chiefly., in what- 1 have to say, endeavour to obviate these objections, so to encourage them unto believing, and bring them unto settlement. And herein, whatever I thave to offer flows naturally from the doctrine at large laid down and asserted. Yet I shall not, in all particulars, apply myself thereunto, but in general fix on those things that may tend to the establishment and consolation of both distressed and doubting souls. And I shall do what I purpose these two ways. First, I shall lay down such general rules as are necessary to be observed by all those who intend to come to gospel peace and comfort. And then. Secondly, shall consider some such objections as seem to be most comprehensive of those special reasonings wherewith distressed per- sons do usually entangle themselves I shall begin with general rules, which, through the grace of Christ, and supplies of his Spirit, may be of use to unbelievers in the condition under consideration. 2 I 2 378 CHRIST THE JUDGE OF OUR STATE. Rule I. — Be not judges of your own condi- tion, but let Christ judge. You are invited to take tlie comfort of this gospel truth, that there is for- giveness with God. You say, not for you ; so said Jacob, '* My way is hid from the Lord," Isa. xl. 27. and Zion said so too, chap. xlix. 14. " The Lord hath forsaken me, and my Lord hath forgotten me." But did they make a right judg- ment of themselves ? We find in those places, that God was othenvise minded. This false judgment made by souls in their entanglements, of their own condition, is oft-times a most unconquerable hindrance unto the bettering of it: they fill themselves with thoughts of their own about it, and on them they dwell, instead of looking out after a remedy. Misgiving thoughts of their distempers are commonly a great part of some men's sickness. Many diseases are apt to cloud the thoughts, and to cause misapprehen- sions concerning their own nature and danger ; and these delusions are a real part of the person's sickness. Nature is no less impaired and weak- ened by them, the efficacy of remedies no less obstructed, than by any other real distemper. In such cases, we persuade men to accpiiesce in the judgment of their skilful physician, not always to be wasting themselves in and by their own tainted imaginations, and so despond upon their own mistakes ; but to rest in what is informed them by Him, who is acquainted with the causes and tendency of their indisposition better than themselves. It is oft-times one part of the soul's depths, to have false apprehensions of its condition. Sin is a maduess, Eccles. ix. 3, CHRIST THE JUDGE OF OUR STATE. 379 SO far as any one is under the power of it, he is under the power of madness. Madness doth not sooner nor more effectually discover itself, in any way or thing, than in possessing those in whom it is with strange conceits and apprehensions of themselves. So doth this madness of sin, according unto its degrees and prevalence. Hence some cry, Peace, peace, when sudden destruction is at hand, 1 Thess. V. 3. It is that madness, under whose power they are, which gives them such ground- less imaginations of themselves and their own condition. And some say, they are lost for ever, when God is with them. Do you then your duty, and let Christ judge of your state. Your concern is too great to make it a reasonable demand, to commit the judgment of your condition to any other. When eternal welfare or wo are at stake, for a man to renounce his own thoughts, to give up himself implicitly to the judgment of men fallible and liars like him- self, is stupidity ; but there is no danger of being deceived by the sentence of Christ. The truth is. whether we will or not, he will judge ; and according as he determines, so shall things be found atlhe last day, John v. 22. "The Father jndgeth no man," that is, immediately, and in his own person, " but hath committed all judg- ment unto the Son." All judgment that respects eternity, whether it be to be passed in this world, or in that to come, is committed unto him. Accordingly, in that place, he judgeth both of things and persons. Things he determines upon, ver. 24. '' He that heareth my word, and be- lieveth on him that sent me, hath everlasting life, and shall not come into condemnation, but is 380 CHRIST THE JUDGE OF OUR STATE. passed from death unto life." Let men say what they please, this sentence shall stand ; faith and eternal life are inseparably conjoined. And so of persons, ver. 38. '' You have not," saith he to the Pharisees, who were much otherwise minded, "the word of God abiding in you." Take not, then, the office and prerogative of Christ out of his hand, by making a judgment upon your own reasonings, and conclusions, and deductions of your state and condition. You will find that he oftentimes, both on the one hand and on the other, determines quite contrary to what men judge of themselves ; as also to what others judge of them. Some he judgeth to be in an evil condition, who are very confident that it is well with them, and who please themselves in the thoughts of many to the same purpose : and he judgeth the state of some to be good, who are diffident in themselves, and, it may be, despised by others. We may single out an example or two in each kind. 1. Laodicea's judgment of herself, and her her spiritual state, we have. Rev. iii. 17. <' I am rich, and increased with goods, and have need of nothing." A fair state it seems, a blessed con- dition ! She wants nothing that may contribute to her rest, peace, and reputation ; she is orthodox, and numerous, and flourishing ; m.akes a fair profession, and all is well within. So she believes, so she reports of herself; wherein there is a secret reflection also upon others whom she despise th. Let them shift as they list, I am thus as I say. But w^as it so with her indeed ? was that her true co)idition, whereof she was so per- suaded, as to profess it unto all ? Let Jesus CHRIST THE JUDGE OF OUR STATE. 381 Christ be heard to speak in this cause, let him come and judge. I will do so, saith he, ver. 14. '' Thus saith the Amen, the faithful and true Wit- ness." Coming to give sentence in a case of this importance, he gives himself this title, that we may know his word is to be acquiesced in. Every man, saith he, is a liar ; their testimony is of no value, let them pronounce what they will of them- selves, or of one another : " I am the Amen ; and I will see whose word shall stand, mine or theirs." What then saith he of Laodicea? *' Thou art wretched, and miserable, and poor, and blind, and naked." Oh woful and sad disappointment! Oh dreadful surprisal ! Ah ! how many Lao- dicean churches have we in the world ! How many professors are members of these churches ! Not to mention the generality of men that live under the means of grace, who all have good hopes of their eternal condition, while they are despised and abhorred by the only Judge. Among professors themselves, it is dreadful to think how many will be found light, when they come to be weighed in this balance. 2. Again, he judgeth some to be in a good condition, be they themselves ever so diffident, saith he, to the church of Smyrna, " I know thy poverty," Rev. ii. 9. Smyrna was complaining that she was a poor contemptible congregation, not fit for him to take any notice of. Well, saith he, fear not ; I know thy poverty whereof thou complainest : "but thou art rich;" that is my judg- ment, testimony, and sentence, concerning thee and thy condition. Such will be his judgment i»t the last day, when both those on the one hand •a^iid the other, shall be surprised with his sentence ; . 382 CHRIST THE JUDGE OF OUR STATE. the one with joy at the riches of his grace, the other with terror at the severity of his justice, Matt. XXV. 37 — 39. and 44, 45. This case is directly stated in both the places mentioned in the entrance of this discourse ; as in that, for in- stance, " Zion said, The Lord hath forsaken me," Isa. xlix. 14. That is Zion's judgment of her- self, and her state and condition ; a sad report and conclusion. But doth Christ agree with Zion in this sentence ? The next verse gives us his resolution of this matter : '' Can," saith he, " a woman forget her sucking child, that she should not have compassion on the son of her w^omb ? yea, they may forget, yet will I not forget thee." The state of things, in truth, is as much other- wise as can possibly be thought or imagined. To what purpose is it for men to be passing a judgment on themselves, when there is no manner of certainty in their determinations, and v.-hen their proceedings thereon will probably lead them to further entanglements, if not to eternal ruin. The judging of souls, as to their spiritual stiite and condition, is the work of Jesus Christ ; espe- cially as to the end now under inquiry. Men may, men do, take many ways to make a judgment of themselves. Some do it on slight and trivial con- jectures; some on bold and wicked presumptions; some on desperate atheistical notions, as Deut. xxix. 19. some, with more sobriety and sense of eternity, lay down principles, it may be, good and true in themselves ; from them they draw con- clusions, arguing from one thing to another, and in the end, oft-times either deceive themselves, or sit down no less in the dark than they were at the entrance of their self- debate and examination. CHRIST THE JUDGE OF OUR STATE. 383 A man's judgment upon his own reasonings is seldom true, more seldom permanent. I speak not of self-examination, with a due discussion of graces and actions, but of the final sentence as to state and condition, wherein the soul is to ac- quiesce. This belongs to Christ. Now, there are two ways whereby the Lord Jesus Christ gives forth his decretory sentence in this matter. 1 . By his word. He determines, in the word of the gospel, of the state and condition of all men indefinitely. Each individual coming to that word, receives his own sentence and doom ; he told the Jews that Moses accused them, John v. 45. his law accused and condemned the trans- gressors of it. And so doth he acquit every one that is discharged by the word of the gospel. And our self-judging is but our receiving, by faith, his sentence in the word. His process herein we have recorded, " His soul," that is, of the sinner, *' drav/eth near to the grave, and his life to the destroyers." This seems to be his state ; it is so indeed : he is at the very brink of the grave and hell. What then? why, if there be with him, (or stand over him, in the Hebrew,) the angel interpreting, or the angel of the covenant, who alone is the one of a thousand ; what shall he do ? He shall shew to him his uprightness. Job xxxiii. 22, 23. He shall give to him a right determination of his interest in God, and of the state and frame of his heart towards God : where- upon God shall speak peace to his soul, and de- liver him from his entanglements, ver. 24. Jesus Christ hath, in the word of the gospel, stated the condition of every man. He tells us, that sinners, 384 CHRIST THE JUDGE OF OUR STATE. of what sort soever they are, who beheve, are accepted with him, and shall receive forgive- ness from God, and that none shall be refused or cast off that come to God by him. The soul of whom we are treating is now upon the work ot coming to God for forgiveness by Jesus Christ. Many and weighty objections it hath in and against itself, why it should not come, why it shall not be accepted. Our Lord Jesus, the Wisdom of God, foresaw all these objections ; he foreknew what could be said in the case, and yet he hath determined the matter as hath been de- clared. In general, men's arguings against them- selves arise from sin and the law. Christ knows what is in them both. He tried them to the ut- termost, as to their penalties ; and yet he hath so determined as we have shewed. Their par- ticular objections are from particular considera- tions of sin ; their greatness, their number, their aggravations : Christ knows all these also ; and yet stands to his former determination. Upon the whole matter, then, it is meet his word should stand. I know, when a soul brings itself to be judged by the word of the gospel, it doth not always, in a like manner, receive and rest in the sentence given. But when Christ is pleased to speak the word with power to men, they shall hear the voice of the Son of God, and be com- forted by it. Let the soul, then, that is rising out of depths, and pressing towards a sense of forgiveness, lay itself down before the word of Christ in the gospel. Let him attend to what Christ speaks ; and if, for a while, it hath not power to quiet his heart, let him wait a season, and light shall arise to him out of darkness. CHRIST THE JUDGE OF OUR STATE. 385 Christ will give in his sentence into his con- science with such power and efficacy, that he shall find rest and peace ni it. . 2. Christ also judgeth by his Spirit : not only in making this sentence of the gospel to be re- ceived efF^ctually in the soul, but in and by pecu- liar actings of his, upon the heart and soul of a believer. " We have received the Spirit ot God, that we may know the things that are freely given us of God," 1 Cor. ii. 12. The Spirit of Chust acquaints the soul, that this and that grace is from him, that this or that duty was performed in his strength. He brings to mind, what, at such and such times, was wrought in men by himself, to give them support and relief i n tl e times of depths and darkness. And when it hath been clearly discovered to the soul, at any time, by the Holy Ghost, that any thing wrought m it, or done by it, hath been truly saving, the com- fort of it will abide in the midst of many shakings 'i.' He^Srby his Spirit bears witness with our spirits, as to our state and condition. Of h s I have spoken largely elsewhere, and therefoie shall now pass it by. i i ^„,i riJror. This, then, is our first general rule and direc- tion. Self-determinations concerning mens spi- ritual state and condition, because their minds are usually influenced by their distempei^, are seldom right, and according to rule. Mistakes n such det;rminations are exceedingly preju- dicial to a soul seeking out after -1-f -f -ense of forgiveness; let Christ, then, be the judge in this case by his word and Spirit, as hath been directed. 386 SELF-ABHORRENCE FOR SIX* Rule II. — Self-condemnation and abhorrence for sin consistent with gosjoel justification and jjeace. The nature of gospel assurance. What is consistent with it. What are the effects of It. Self-condemnation and abhorrence do very well consist with g'ospel justification and peace. Some men have no peace, because they have that, with- out which it is iiri possible they should have peace; because they cannot but condemn themselves, they cannot entertain a sense that God doth ac- quit them. But this is the mystery of the gos- pel, which unbelief is a stranger unto ; nothing but faith can give a real subsistence to these things, in the same soul, at the same time. It is easy to learn the notion of it, but it is not easy to experience the power of it. For a man to have a sight of that within him, which would condemn him, for which he is troubled ; and at the same time to have a discovery of that without him, which will justify him, and to rejoice therein, is that which he is not led unto, but by faith in the mystery of the gospel. AVe are now under a law for justification, v/hich excludes all boasting, Rom. iii. 27. So that, though we have joy enough in another, yet we may have, we always have, suffi- cient cause of humiliation in ourselves. The g^os- pel will teach a man to feel sin and believe right- eousness at the same time. Faith will carry hea- ven in one hand, and hell in the other ; shewing the one deserved, the other purchased. A man may see enough of his own sin and folly, to bring a hell of wrath out of heaven ; and yet see Christ bring a heaven of blessedness out of a heil of IN BELIEVERS. 387 punishment : and these must needs produce very divers, yea, contrary eifects and operations in the soul. And he who knows not how to assign them their proper duties and seasons, must needs be perplexed. The work of self-condemnation, then, which men in these depths cannot but abound with, is, in the disposition of the covenant of grace, no way inconsistent with, nor unsuited to justifi- cation, and the enjoyment of peace in the sense of it. There may be a deep sense of sin on other considerations besides hell. David was never more humbled for sin than when Nathan told him it was forgiven ; and there may be a view of hell, as deserved, which yet the soul may know itself freed from as to the issue. To evidence our intent in this discourse, I shall briefly consider what we intend by gospel assur- ance of forgiveness, that the soul may not be solicitous and perplexed about the utter want of that which perhaps it is already in some enjoy- ment of. Some men seem to place gospel assurance in a high unassaulted confidence of acceptance with God ; they think it is in none but such, as, if a man should go to them, and ask them, Are you certain you shall be saved ? they have boldness, and confidence, and ostentation, to answer pre- sently, yea, they shall be saved: but, as the blessed truth of assurance hath been reproached in the world, under such a notion of it; so such expressions become not those who know what it is to have to do with the holy God, who is a con- suming fire. Hence some conclude, that there are very few believers who have any assurance, because they have not this confidence, or are mon 388 SELF-ABIIORRENCE FOR SIN, free to mention the opposition they meet with, than the support they enjoy. And thus is it ren- dered a matter not greatly to be desired, because it is so rarely to be obtained ; most of the saints serving God, going to heaven well enough without it : but the matter is otherwise. The importance of it, not only as it is our life of comfort and joy, but also as it is the principal means of the flourish- ing of our life of holiness, hath been declared before ; and might be further manifested, were that our present business ; yea. and in times of trial, which are the proper seasons for the effectual working and manifestation of assurance, it will and doth appear, that many, yea, that most of the saints of God, are made partakers of this grace and privilege. I shall, then, in pursuit of the rule laid down, do these two things, 1. Shew what things they are, which are not only consistent with assurance, but are even necessary concomitants of it, which yet, if not duly weighed and considered, may seem so far to impeach a man's comfortable persuasion of his condition before God, as to leave him be- neath the assurance sought after. And, 2. I shall speak somewhat of its nature ; especially as mani- festing itself by its effects. 1. A deep sense of the evil of sin, and of the guilt of man's own sin, is no way inconsistent with gospel assurance of acceptance with God through Christ, and of forgiveness in him. By a sense of the guilt of sin, I understand two things: 1. A clear conviction of sin by the Holy Ghost, saying to the soul. Thou art the man ; and, 2. A sense of the displeasure of God, or the wrath due to sin, **'«cording to the sentence of the law. Both these IN BELIEVERS. 389 David expresses in that complaint, '' My life is spent with grief, and my years with sighing ; my strength faileth, because of mine iniquity, and my bones are consumed," Psa. xxxi. 10. His iniquity was before him, and a sense of it pressed him sore. But yet, notwithstanding all this, he had a com- fortable persuasion, that God was his God in cove- nant, " I trusted in thee, O Lord : I said, Thou art my God," ver. 14. And the tenor of the cove- nant, wherein alone God is the God of any person, is, that he will be merciful to their sin and iniquity. To whom he is a God, he is so according to the tenor of that covenant ; so that here these two are conjoined. Saith he, Lord, I am pressed with the sense of the guilt of mine iniquities, and thou art my God, who forgivest them ; and the ground hereof is, that God, by the gospel, hath divided the work of the law, and taken part of it out of its hand. Its whole work and duty is to condemn the sin and the sinner. The sinner is freed by the gospel, but its right lies against the sin still that it condemns, and that justly. Now, though the sinner himself be freed, yet, finding his sin laid hold of and condemned, it fills him with a deep sense of its guilt, and of the displeasure of God against it; which yet hinders not but that, at the same time, he may have such an insight as faith gives into his personal interest in a gospel acquittance. A man, then, may have a deep sense of sin all his days, walk under the sense of it continually, abhor himself for his ingratitude, unbelief, and rebellion against God, without any impeachment of his assui^ance. 2. Deep sorrow for sin is consistent with assur- ance of forgiveness ; yea, it is a great means of 2k 2 390 SELF-ABIIOllRENCE FOR SIN, preservation of it. Godly sorrow, moiirnicig humiliation, contriteness of spirit, are no less gospel graces, and fruits of the Holy Ghost, than faith itself; and so are consistent with the highest flourishings of faith whatever. It is the work of Heaven itself, and not of the assurance of it, to wipe all tears from our eyes. Yea, these graces have the most eminent promises annexed to them, as Isa. Ivii. 15. Ixvi. 2. with blessedness Itself, Matt. V. 4. yea, they are themselves the matter of many gracious gospel promises, Zech. xii. 10. so that they are assuredly consistent with any other grace or privilege that we may be made partakers of, or which are promised to us. Some finding the weight and burden of their sins, and be- ing called to mourning and humiliation on that ac- count, are so taken up with it, as to lose the sense of forgiveness, which, rightly improved, would promote their sorrow, as their sorrow seems di- rectly to sweeten their sense of forgiveness. Sor- row, absolutely exclusive of the faith of forgiveness, is legal, and tendeth to death ; assurance, abso- lutely exclusive of godly sorrow, is presumption, and not a persuasion from Him that calleth us. But gospel sorrow and gospel assurance may well dwell in the same breast at the same time. In- deed, as in worldly joys there is a secret wound ; so, in all godly sorrow and mourning, considered in itself, there is a secret joy and refreshment; hence it doth not wither and dry up, but rather enlarge, open, and sweeten the heart. I am persuaded, that generally they mourn most who have most assurance. And all true gos- pel mourners will be found to have the root of assurance so grafted in them, that in its IN BELIEVERS. 391 proper season (a time of trouble) it will midoubt- edly flourish. 3. A deep sense of the indwelling power of sin, is consistent with gospel assurance. Sense of in- dwelling sin will cause manifold perplexities in the soul. Trouble, disquietments, sorrow, and anguish of heart, expressing themselves in sighs, mourn- ing, groaning for deliverance, always attend it. To what purpose do you speak to a soul, highlj sensible of the restless power of indwelling sin, concerning assurance? Alas, saith he, I am ready to perish every moment, my lusts are strong, active, restless, yea outrageous; they give me no rest, no liberty, and but little success do I obtain. Assurance is for conquerors, for them that live at rest and peace. I lie grovelling on the ground all my days, and must needs be uncertain what will be the issue. But when such an one hath done all he can, he will not be able to make more woful complaints of this matter than Paul hath done be- fore him, Rom. vii. and yet he closes the discourse of it with as high an expression of assurance as any person need seek after, ver. 25, and chap, viii. 1. It is not assurance, but enjoyment, that excludes this sense and trouble. But if men will think they can have no assurance, because they have that without which it is impossible they should have any, it is hard to give them relief. A little cruse of salt of the gospel cast into the bitter waters, will make them sweet and wholesome. Sense of the guilt of sin may consist with faith of its pardon, and forgiveness in the blood of Christ. Godly sorrow may dwell in the same heart, at the same time, with joy in the Holy Ghost; and groaning after deliverance from the power of sin, 392 SELF -ABHORRENCE FOR SIN, with a gracious persuasion that sin shall not " have dominion over us, because we are net under the law, but grace." 4. Doubtings, fears, temptations, if not ordi- narily prevailing, are consistent with gospel assur- ance. Though the devil's power be limited in reference to the saints, yet his hands are not tied; though he cannot prevail against them, yet he can assault them: and although there be not an evil heart of unbelief in believers, vet there will still be unbelief in their hearts. Such an evidence, conviction, and persuasion of acceptance with God, as are exclusive of all contrary reasonings, that suffer the soul to hear nothing of objections, that free and quiet it from all assaults, are neither mentioned in the scripture, nor consistent with that state wherein we walk before God; nor pos- sible, on the account of Satan's will and ability to tempt, or of our own remaining unbelief. Assur- ance encourages us in our combat, it delivers us not from it. We may have j)eace with God, when we have none from the assaults of Satan. Now, unless a man do duly consider the tenor of the covenant wherein we walk with God, and the nature of that gospel -obedience which he requires at our hands, with the state and con- dition which is our lot and portion whilst we live in this world, the daily sense of these things, V, ith the troLible that must be undergone on their account, may keep him in the dark unto himself, and hinder him from that establishment in believing which otherwise he might attain unto. Oil this a(M;onnt, some as holy persons as any in tliis world, being wholly taken up with the con- sideration of these home-bred perplexities, and not IN BELIEVERS. 393 clearly acquainted with the way and tenor of assuring their souls before Go^, according to the rule of the covenant of grace, have passed away their days in a bondage-frame of spirit, and unacquaintance with that strong consolution which God is abundantly willing that all the heirs of pro- mise should receive. Secondly, Evangelical assurance is not a thing that consists in any point, and so incapable of variation. It may be higher or lower, greater or less, obscure, or attended with more evidence. It is not quite lost, when it is not quite at its highest. God sometimes marvellously raises the souls of his saints with some close and near approaches unto them ; gives them a sense of his eternal love, a taste of the embraces of his Son, and the inhabitation of the Spirit, without the least intervening disturbance ; then this is their assurance. But this life is not a season to be always taking wages in ; our work is not yet done, we are not always to abide in this mount ; /e must down again into the battle, fight again, cry again, complain again. Shall the soul be thought now to have lost its assurance ? Not at all ; it had before assurance with joy, triumph, and exultation ; it hath it now, or may have, with wrestling, cries, tears, and supplications : and a man's assurance may be as good, as true, when he lies on the earth with a sense of sin, as when he is carried up to the third heaven with a sense of love, and foretaste of glory. In brief, this assurance of salvation is such a gracious evangelical persuasion of acceptance with God in Christ, and of an interest in the promises of Weservation unto the end, wrought in believers 394 SELF-ABIIOIlllEXCE FOR SIN, by the Holy Ghost, in and through the exercise of faith, as, for the most part, prodiiceth these effects following-. 1 . It gives delight in obedience, and draws out love in the duties that w^e perform unto God. So much assurance of a comfortable issue of their obedience, of a blessed end of their labours and duties, of their purifying their hearts, and press- ing after universal renovation of mind and life, as may make them cheerful in them, as may give love and delight in the pursuit of what they are engaged in, is needful for the saints, and they do not often go without it ; and where this is, there is gospel assurance. To run as men uncertain, to fight as those that beat the air, to travel as not any way persuaded of a comfortable enter- tainment at the journey's end, is a state and con- dition that God doth not frequently leave his people unto. And when he doth, it is a season wherein he receives A^ery little of glory from them, and they very little increase of grace in them- selves. Many things, as hath been shewed, do inter- pose, many doubts arise, and entangling per- ])lexities; but still there is a comfortable persua- sion kept alive, that there is a rest provided, which makes them willing unto, and clieerful in, their most difficult duties. This prevaileth in them, that their labour in the Lord, their watch- ings, praying, suffering, alms, mortification, fighting against temptation, crucifying the flesh with the lusts thereof, shall not be in vain. This gives them such a delight in their most difficult duties, as men have in a hard journey towards a desirable home, or a place of rest. IN BELIEVERS. 395 2. It casts out fear, tormenting fear, such as fills the soul with perplexing uncertainties, hard thoughts of God, and dreadful apprehensions of v.rath to come. There are three things spoken concerning that fear, which is inconsistent with the assurance of forgiveness: 1. With respect unto its principle, it is from a spirit of bondage : " We have not received the spirit of bondage again to fear," Rom. viii. 15. it is not such a fear as makes an occasional incursion upon the mind or soul, such as is excited and occasioned by incidental darkness and temptation, such as the best, and persons of the highest assurance, are liable and obnoxious unto ; but it is such as hath a complete abiding principle in the soul, even a spirit of bondage, a prevailing frame constantly inclining it to fear, or dreadful apprehensions of God and its own condition. 2. That it tends to bondage, it brings the soul into bondage, Heb. ii. 14, 15. He died to deliver them, wlio, by fear of death, were in bondage all their days. Fear of death as penal, as it lies in the curse, v.hich is that fear that proceeds from a spirit of bondage, brings the persons in whom it is into bondage ; that is, it adds weariness, trouble, and anxiety of mind, unto fear, and puts them upon all ways and means imaginable, unduly and disorderly, to seek for a remedy or relief. 3. It hath torment; "fear hath torment," 1 John iv. 18. It gives no rest, no quietness unto the mind. Now, this is so cast out by gospel assurance of forgiveness, that though it may assault the soul, it shall not possess it; though it make incursions upon it, it shall not dwell, abide, and prevail in it. 3!)6 SELF-ABHORRENCE FOR SIN. 3. It gives the soul a hope and expectation of the glory that shall be revealed, and secretly stirs it up and enlivens it unto a support in sufferings, trials, and temptations. This is the hope which makes not ashamed, Rom. v. 5. and that be- cause it will never expose the soul to disappoint- ment. Wherever there is the root of assurance, there will be this fruit of hope. The propei object of it is things absent, invisible, eternal ; the promised reward, in all the notions, respects, and concerns of it. This hope it goes out unto, in distresses, temptations, failings, and under a sense of the guilt and power of sin. Hence arises a spring of secret relief in the soul, some- thing that calms the heart, and quiets the spirit, in the midst of many a storm. Now, as wherever assurance is, there will be this hope ; so wherever this secret relieving hope is, it grows on no other root, but a living persuasion of a personal interest in the things hoped for. 4. As it will do many other things ; so, that I may give one comprehensive instance, it will carry them out, in whom it is, to die for Christ. Death unto men who saw not one step beyond it, was esteemed of all things most terrible. The way and means of its approach add unto its terror ; but this is nothing, in comparison to what it is to those who look through it as a passage into ensuing eternity. For a man, then, to choose death rather than life, in the most terrible manner of its approach, expecting an eternity to ensue, it argues a comfortable per- suasion of a good state and condition after death. Now, I am persuaded that there are hundreds, who, upon gospel saving accounts, would embrace PATIENT WAITING. 397 a stake for the testimony of Jesus, who yet know not at all that they have the assurance we speak of, and yet nothing else would enable them thereunto. But these things being besides the main of my intent, I shall pursue them no further ; only the rule is of use. Let the soul be sure to be well acquainted with the nature of that which it seeks after, and confesses a sense of the want of. Rule III. — Continuance in waiting necessary to peace and consolation. Whatever your conditions be, and your appre- hension of it, yet continue waiting for a better issue, and give not over through weariness or im- patience. This rule contains the sum of the great example given us in this psalm. Forgiveness in God being discovered, though no sense of a par- ticular interest therein is yet obtained ; that which the soul next applies itself to, is diligent, careful, constant, persevering waiting ; which is variously expressed in the 5th and 6th verses. The Holy Ghost tells us, that '' light is sown for the right- eous, and gladness for the upright in heart," Psa. xcvii, 1 1 . Light and gladness are the things now inquired after. Deliverance from darkness, mis- ajjprehensions of God, hard and misgiving thoughts of his own condition, is that which a soul in its depths reaches towards. Now, saith the Holy Ghost, these things are sown for the righteous. Doth the husbandman, after he casts his seed into the earth, immediately think the next day, the next week, that it will be harvest? Doth he think to reap so soon as he hath sown ? Or doth he immediately say, I have laboured in vain, here 2 L 398 PATIENT WAITING. is no return, I will pull up the hedge of this field, and lay it waste; or, I see a little grass in the blade, but no corn, I will give it to the beasts to devour it? No, his God, as the prophet speaks, instructs him to discretion, and teaches him, namely, what he must do, and how he must look for things in their season : and shall not we be instructed by him? " Behold, the husbandman," saith James, '* waiteth for the precious fruit of the earth, and hath long patience for it, until he re- ceive the early and the latter rain," James v. 7. And is light sown for them that are in darkness, and shall they stifle the seed under the clods, or spoil the tender blade that is springing up, or refuse to wait for the watering and dews of the Spirit, that may bring it forth to perfection ? Waiting is the only way to establishment and assurance ; we can- not speed by our haste; yea, nothing puts the end so far away, as making too much haste and speed in our journey. The ground hereof is, that a sense of a special interest in forgiveness and ac- ceptance is given unto the soul by a mere act of sovereignty. It is not, it will not be obtained by or upon any rational conclusions or deductions that we can make ; all that we can do, is but to apply ourselves to the removal of hindrances. For the peace and rest sought for, come from mere prero- gative : " When he giveth quietness, who can make trouble ? and when he hideth his face, who can behold him?" Job xxxiv. 29. Now, what is the way to receive that which comes from mere sovereignty and prerogative? Doth not the na- ture of the thing require humble waiting? If, then, either impatience cast the soul into froward- ness, or weariness make it slothful, which arc the PATIENT WAITING. 399 two ways whereby waiting is ruined, let not such an one expect any comfortable issue of his contend- ing for deliverance out of his depths ; and let not any think to make out their difficulties any other way : their own reasonings will not bring them to any establishing conclusions ; for they may lay down propositions, and have no considerable ob- jections to lie against either of them, and yet be far enough from that sweet consolation, joy, and assurance, which is the product of the conclusion, when God is not pleased to give it in ; yea, a man may sometimes gather up consolation to himself upon such terms, but it will not abide : so did David, Psa. xxx. 6, 7 He argues thus with him- self: ** He whose mountain is made strong, to whom God is a defence, he shall never be moved, nor be shaken ; but I am thus settled of God, therefore I shall not be moved :" and therein he rejoiceth. It is an expression of exultation that he useth ; but what is the issue of it ? In the midst of these pleasing thoughts of his, God hides his face, and he is troubled ; he cannot any longer draw out the sweetness of the conclusion men- tioned. It was in him before from the shining of God's countenance, and not from any arguings of his own. No disappointment, then, no tediousness or weariness, should make the soul leave off waiting on God, if it intend to attain consolation and estab- lishment. So dealeth the church, " This I recall to my mind, therefore have I hope," Lam. iii. 21. What is it that she calls to mind? This, *' that it is of the Lord's mercy that we are not consumed, because his compassions fail not," ver. 22. I will yet hope, I will yet continue in my expectation, A{)0 SEAKCII OUT SIN. upon account of never-failing compassion, of endless mercies in him, whatever my present con- dition l>e. And thence she makes a blessed con- clusion, " It is good that a man should both hope, and quietly wait for the salvation of the Lord," ver. 26. And this is our third rule. It is good to hope and wait, whatever our present oondition be, and not to give over, if we would not be sure to fail ; whereunto I speak no more, because the close of this psalm insists v\;holly on this duty, which must be further spoken to. Rule IV. — Remove the hindrarices of believuig by a searching out of si/i. Rules and directions for that duty. Seeing, in the course of our believing and obe- dience, that which is chiefly incumbent on us, for our coming up to establishment and consolation, is spiritual diligence in the removal of the hin- drances thereof. Let the soul that would attain thereunto, make thorough work in the search of sin, even to the sins of youth, that all scores on that account may clearly be wi])cd out. If there be much rubbish left in the foundation of the building, no wonder if it always shake and totter. Men's leaving any sin unsearched to the bottom, will poison all their consolation, David knew this, when, in dealing with God in his distresses, he prays that he would not remember the sins and transgressions of his youth. Psalm xxv. 7. Youtli js oftentimes a time of great vanity and unmind- fulness of God ; many stains and spots are therein usually brought upon the consciences of men : * Childhood and youth arc vanity," Eccl. xi. K>. Not because they soon pass away, but because SEARCH OUT SIN. 401 they are usually spent in vanity : so the following advice, to remember God in those days, doth ma- nifest, chap. xii. 1. The way of many is to wear such things out of mind, and not to walk in a sense of their folly and madness, never to make a thorough work with God about them. I speak ot the saints themselves; for with others that live under the means of grace, whom Gk)d intends any way to make useful and industrious in their gene- ration, this is the usual course : by convictions, restraining grace, afflictions, love of employment, and repute, God gives them another heart than they had for a season ; another heart, but not a new heart. Hence another course of life, another profession, other actions, than formerly, do flow : with this change they do content themselves ; they look on what is past perhaps with delight, or as things fit enough for those days, but not for those they have attained to. Here they rest, and there- fore never come to rest. But I speak of the saints themselves, who make not such thorough, full, close work in this kind, as they ought. An after-reckoning may come in on this hand to their own disturbance, and an un- conquerable hindrance of their peace and settle- ment be brought in, on this account. So was it with Job, chap. xiii. 26. *' He makes me to possess the iniquities of my youth." God filled his heart, his thoughts, his mind, with these sins ; made them abide with him, so that he possessed them ; they were always present with him ; he made the sins of his youth the sufferings of his age. And it is a sad thing, as one speaks, when young sins and old bones meet together ; as Zophar, " His bonei are full of the sin of his youth," Job xx, 11 2 l2 402 SEARCH OUT SIN. The joyous frame of some men's youth makes way for sad work in their age. Take heed, young ones, you are doing that which will abide with you to age, if not to eternity. This possession of the sins of youth, Job calls the writing of bitter things against him ; as indeed it is impossible but that sin should be bitter one time or other. God calls it a " root that beareth gall and wormwood," Deut. xxix. 18. "A root of bitterness, springing up unto defilement," Heb. xii. 15. This, then, is to be searched out to the bottom. Israel will not have success nor peace whilst there is an Achan in the camp ; neither success in temptation, nor consolation in believing, is to be expected whilst any Achan, any sin unreckoned for, lies in the con- science. Now, for them who would seriously ac- complish a diligent search in this matter, which is of such importance to them, let them take these two directions. First. Let them go over the consideration of those sins, and others of the like nature, which may be reduced to the same general heads with them which we laid down before, as the sins which generally cast men into depths and entanglements. And if ihey find they have contracted the guilt of any of them, let them not think it strange that they are yet bewildered in their condition, and do come short of a refreshing sense of peace with God, or an interest in forgiveness ; rather let them admire the riches of patience, grace, and forbear- ance, that they are not cast utterly out of all hopes of a recovery. This will speed an end to their tro\iblc, according to the direction given. Second. Let them cast the course of their times imder such heads and seasons as may i;ive them SEARCH OUT SiN. 403 tlie more clear and distinct view and apprehension ot* the passages in them, between God and their souls, which may have been provoking to him. As, 1. For the state of their inward man, let them consider, (1.) The unregenerate part of their lives, that which was confessedly so, before they had any leal work of God upon their hearts, and therein inquire after two things : 1. If there were then any great and signal eruptions of sins against God ; for of such God requires that a deep sense be kept on our souls all our days. How often do we find Paul calling over the sins of his life and ways, before his conversion ! •' I was," saith he, " injurious, and a blasphemer." Such reflections ought persons to have, on any great provoking occasions of sin, that may keep them humble, and necessitate them constantly to look for a fresh sense of pardon, through the blood of Christ. If such sins lie neglected, and not considered accord- ing to their importance, they will weaken the soul in its comfort, whilst it lives in this world. 2. If there were any signal intimations made of the good-will and love of God to the soul, while it broke off from the thorough power of its corrup- tion and temptation, they require a due humbling consideration all our days. But this hath been before spoken to. (2.) ]n that part of our lives, which, upon the call of God, we have given up to him. There are two sorts of sins that do effectually impeach our future peace and comfort, which ought therefore to be frequently reviewed, and issued in the blood of Christ. 1 . Such as, by reason of any aggra^ 404 UNBELIEF AND JEALOUSY vating circumstances, have been accompanied with some especial unkindness towards God. Such are sins after warnings, communications of a sense of love, after particular engagements against them, relapses, omissions of great opportunities and advantages for the furtherance of the glory of God in the world. These kinds of sins have much unkindness attending them, and will be searched out, if we cover them. 2. Sins attended with scandal towards fewer, or more, or any one single person who is or may be concerned in us. The aggravations of these kinds of sins are com- monly known. 2. The various outward states and conditions which we have passed through, as of prosperity and affliction, should, in like manner, fall under this search and consideration. It is but seldom that we fill up our duty, or answer the mind of God in any dispensation of providence ; and if our neglect herein be not managed aright, they will undoubtedly hinder and interrupt our peace. Rule V. — Distinctioji heticeen Uyihelief and Jealousy. Learn to distinguish between unbelief and jea- lousy. There is a twofold unbelief. 1. That which is universal and privative, such as is in all unregenerate persons ; they have no faith at all : that is, they are dead men, and have no princi- ples of spiritual life. This I speak not of; it is easily distinguished from any grace, being the utter enemy and privation, as it were, of them all. 2. There is an unbelief, partial and negative, con- sisting in a staggering at, or questioning of the DISTINGUISHED. 40.) promises. This is displeasing to God, a sin which is attended with unknown aggravations, though men usually indulge it in themselves It is well expressed, Psalm Ixxvni. 19, 20. Uod had promised his presence to the people m the wilderness, to feed, sustain, and preserve them. How did they entertain these promises of God? - Can he,"" say they, "give bread? Can he give flesh unto his people? What great sin, crime, or offence, is in this inquiry . Why, ver. 19. this is called speakmg against God : <' They spake against God ; they said, Can he furnish a table in the wilderness?" Unbehet, in questioning of the promises, is a speaking against God, a limiting of the Holy One of Israe., as it is called, ver. 41. an assigning bounds to his goodness, power, kindness, and grace, according to what we find in ourselves ; which he abhors. By this unbelief, we make God like ourselves ; that is, our limiting of him, expecting no more from him than either we can do, or see how it may be done. This, you will say, was a great sin in the Israelites, because they had no reason to doubt or question the promises of God. it is well we think so now : but when they were so many thousand families, that had not one bit ot bread nor drop of water beforehand, for them- selves and their little ones, there is no doubt but they thought themselves to have as good reason to question the promises, as any of you can think that you have. We are ready to suppose, that we have all the reasons in the world ; every one supposes, he hath those that are more cogent than any other hath, to question the promises oi .vrace, pardon, and forgiveness : and therefore the 406 UNBELIEF AND JEALOUSY questioning of them is not their sin, but their duty. But pretend what we will, this is speaking against God, hmiting of him, and that which is our keeping off from stedfastness and comfort. But now there may be a jealousy in a gracious heart concerning the love of Christ, which is ac- ceptable to him, at least which he is tender to- wards, that may be mistaken for this questioning of the promises by unbelief, and so help to keep the soul in darkness and disconsolation ; this the spouse expresseth in herself, Cant. viii. 6. " Love is strong as death, jealousy is cruel as the grave, the coals thereof are coals of fire, which hath a most vehement flame." Love is the foundation, the root ; but yet it bears that fruit which is bit- ter, although it be wholesome; that which tills the soul with great perplexities, and makes it cry out for a nearer and more secure admission into the presence of Christ : " Set me," saith the spouse, " as a seal upon thy heart, as a seal upon thine arm, for jealousy is cruel as the grave." I cannot bear this distance from thee, these fears of my being disregarded by thee : " Set me as a seal on thy heart." Now, this spiritual jealousy is the solicitous- ness of the mind of a believer, who hath a sin- cere love for Christ, about the heart, affection, and good will of Christ towards it, arising from a consciousness of its own unworthiness to be be- loved by him, or accepted with him'. All cause- less jealousy arises from a secret sense and con- viction of unworthiness in the person in whom it is, and a high esteem of him that is the object of it ; or concerning whose love and affection any one is jealous. So it is with this spiritual DISTINGUISHED. 407 jealousy ; the root of it is love, sincere love, that cannot be quenched by waters, nor drowned by floods, ver. 7. which nothing can utterly prevail against, or overcome. This gives the soul high thoughts of the glorious excellences of Christ, fills it with admiration of him ; these are mixed with a due sense of its own baseness, vileness, and unworthiness to be owned by him, or accepted with him. Now, if these thoughts, on the one hand, and on the other, be not directed, guided, and managed aright by faith, which alone can shew the soul how the glory of Christ consists principally in this, that he, being so excellent and glorious, is pleased to love us with love inex- pressible, who are vile and sinful ; questionings about the love of Christ, and those attended with much anxiety and trouble of mind, will arise. Now, this frame may sometimes be taken for questioning of the promises of God, and that to be a defect in faith, which is an excess of love : or, at most, such an irregular acting of it, as the Lord Christ will be very tender towards, and which is consistent with peace, and a due sense of the forgiveness of sins. Mistake not, then, these, one for another, lest much causeless un- quietness ensue in the judgment which you are to make of yourselves. But you will say. How shall we distinguish between these two, so as not causelessly to be dis- quieted and perplexed ? I answer briefly, 1. Unbelief, working in and by the question- ing of the promises of God, is a weakening, dis- heartening, dispiriting thing. It takes ofl" the edge of the soul from spiritual duties, and weakens it both as to delight and strength. The more any 408 UNBELILF AND JEALOUSY one questions the promises of God, the less hfe, power, joy, and dehght in obedience he hath. For faith is the spring and root of all other graces ; and, according as that thriveth or goeth backwards, so do they all. Men think some- times, that their imcertainty of the love of God, and of acceptance with him by the forgiveness of sin, doth put them upon the performance of many duties, and they can have no rest or peace in the omission of them. It may be it is so ; yea, this is the state and condition with many. But what are these duties ? and how are they performed i and what is their acceptance with God ? The duties themselves are legal ; which denomination arises not from the nature, substance, or mutter of them, for they may be the same that are requir- ed and enjoined in the gospel, but from the prin- ciple from whence they proceed, and the end to which they are used. Now these in this case are both legal ; their principle is legal fear, and their end is legal righteousness ; the whole attend- ance unto them, a seeking of righteousness as it were by the works of the law ? and how are they performed ? Plainly with a bondage frame of spirit ; without love, joy, liberty, or delight ; to quiet conscience, to pacify God, are the things in them aimed at ; all in opposition to the blood and righteousness of Christ. And are they ac- cepted with God ? Let them be multiplied ever so much, he every where testitielh that they are abhorred by him. This, then, unbelief mixed with convictions will do. It is the proper way of venting and exercising itself, where the soul is brought under the power of conviction. But as to gospel obedience in all the duties of it, to be DISTINGUISHED. 409 communion with God by Christ, and delight in him, all questioning of the promises vveakens and discourages the soul, and makes them all weari- some and burdensome unto it. But the jealousy that is exercised about the person and love of Christ unto the soul, is quite of another nature, and produces other effects. It cheers, enlivens, and enlarges the soul; stirs up to activity, earnestness, and industry, in its inquiries and desires after Christ. '' Jealousy," saith the spouse, *' is cruel as the grave ;" therefore " set me as a seal upon thy heart, as a seal upon thy arrri." It makes the soul restlessly pant after nearer, more sensible, and more assured commu- nion w^ith Christ ; it stirs up vigorous and active spirits hi all duties. Every doubt and fear that it generates within, concerning the love of Christ, stirs up the soul to more earnestness after him, delight in him, and sedulous watching against every thing that may keep it at a distance from him, or occasion him to hide, withdraw, or absent himself from it. 2. Unbelief, that works by questioning of the pron'iises, is universally selfish ; it begins and ends in self. Self-love, in desires after freedom from guilt, danger, and punishment, are the life and sold of it. May this end be attained, it hath no delight in God ; nor doth it care what way it be attained, so it may be attained. May such per- sons have persuasions that they shall be freed from death and hell — be it by the works of the law, or by the observance of any inventions of their own — they are not solicitous whether or not any glory arises unto God from his grace and faithfulness. 2 M 410 FAITH AND SPIRITUAL SENSE The jealousy we speak of hath the person of Christ, and his excellency, for its constant object. These it fills the mind with, in many and various thoughts, still representing him more and more amiable, and more desirable unto the soul. So doth the spouse, upon the like occasion, as you may see at large, Cant. v. 9 — 16. Being at some loss for his presence, for he had withdrawn him- self, not finding her wonted communion and inter- course with him ; fearing, that, upon her provoca- tion, she might forfeit her interest in his love, she falls upon the consideration of all his excellences, and thereby the more inflames herself unto desires after his company and enjoyment. And these divers things may be thus distinguished and dis- cerned. Rule VI. — Distinction between faith and spiri- tual sense. Learn to distinguish between faith and spiritual sense. This rule the apostle gives us, " We walk by faith, and not by sight," 2 Cor. v. 7. It is the sight of glory that is especially here intended. But faith and sense, in any kind, are clearly dis- tinguished : that may be *' believed," which is not " felt ;" yea, it is the will and command of God, that faith should stand and do its work, where all sense fails, Isa. 1. 10. And it is with spiritual sense in this matter, as it is with natural. Thomas would not believe, unless he saw the object of his faith with his eyes, or felt it with his hand ; but, saith our Saviour, " Blessed are they who believe, and have not seen;'* who believe upon the testi- mony of God, without the help of their own sense or reason. And if we will believe n) more of God, DISTINGUISHED. 411 of his love and grace, of our acceptance with him, than we have a spiritual affecting sense of, we shall be many times at a loss. Sensible impres- sions from God's love, are great springs of joy ; but they are not absolutely necessary unto peace, nor unto an evidence that we do believe. We will deal thus with the vilest person living ; we will believe him whilst we have the certainty of our sense to secure us. And if we deal so with God, what is there in our so doing praiseworthy ? The prophet tells us what it is to believe in respect of providence, Hab. iii. 17. When there is nothing left outward and visible to support us, then to rest quietly on God, that is to believe. So Psalm Ixxiii. 26. And the apostle, in the example of Abraham, shews us what it is to believe with respect to a special promise : " Against hope, he believed in hope," Rom. iv. 18. When he saw not any outward ordinary means for the accomplishment of the pro- mise, when innumerable objections arose against any such hope as might have respect unto such means, yet he, resolved all his thoughts into the faithfulness of God in the promise, and therein raised a new hope in its accomplishment ; so in hope believing against hope. To clear this matter, you must observe what I intend by this spiritual sense, which you must learn to distinguish faith from ; and to know, that true faith, interesting the soul in forgiveness, may be without it, that so you may not conclude there is a real want of pardon, from the want of the re- freshing senge of it. Grace in general may be referred to under two heads: 1. Our acceptation with God through Christ ; the same upon the matter with the 412 FAITH AND SPIRITUAL SENSE forgiveness of sin that we are treating of; and, 2. Grace of sanctification from God in Christ. Of each of these there is a spiritual sense or expe- rience to be obtained ; in both distinguished from faith that gives us a real interest in forgiveness. Of the first, or the spiritual sense that we have of acceptance with God, there are sundry parts or degrees : as, 1. Hereunto belongs peace with God, '* Being justified by faith, we have peace with God," Rom. V. 1. This peace is the rest and com- posure of the soul emerging out of troubles, on account of the reconciliation and friendship made for it by the blood of Christ; and it hath, as all peace hath, two parts: 1. A freedom from war, trouble, and distress ; and, 2. Rest, satisfaction, and contentment, in the condition attained. And this, at least the second part of it, belongs to the spiritual sense that we inquire after. Again, there is in it joy in the Holy Ghost, called '' joy unspeakable, and full of glory," 1 Pet. i. 8. as also " glorying in the Lord," upon the account of his grace, Isa. xlv. 25. with many the like cftects, proceeding from a shedding abroad of the love of God in our hearts, Rom. v. 5. Yea, you say these are the things you aim at ; these are the things you would attain, and be filled with. It is this peace, this joy, this glorying in the Ixyvd, that you would always be in the pos- session of. I say, you do well to desire them, to seek and labour after them ; they are purchased by Christ for believers : but you will do well to con- sider under what notion you do desire them. If you look on these things as belonging to the essence of faith, without which you can have no real interest in forgiveness, or acceptance with DISTINGUISHED. 413 God, you greatly deceive your own souls, and put yourselves out of the way of obtaining them. 'J'hese things are not believing, nor adequate effects of it, so as immediately to be produced wherever faith is ; but they are such consequences of it, as may, or may not, ensue upon it, according to the will of God. Faith is a seed that contains them virtually ; and out of which they may be, in due time, educed by the working of the word and Spirit. And the way for any soul to be made partaker of them, is to wait on the sovereignty of God's grace, who createth peace in the exercise of faitl) upon the promises. He, then, that would place believing in these things, and will not be persuaded that he doth believe, until he is possessed of them, doth both lose the benefit, advantage, and comfort of what he hath ; and, neglecting the due acting of faith, puts himself out of the way of attaining what he aimeth at. These things, therefore, are not needful to give you a real saving interest in forgiveness, as it is tendered in the promise of the gospel by the blood of Christ. And, it may be, it is not the will of God that ever you should be entrusted with them. It may be, it would not be for your good and advantage so to be. Some servants, that are unthrifty, must have their wages kept for them to the year's end, or it will do them no good. It may be, some would be such spendthrifts of satisfying peace and joy, and be so diverted by them from attending to some necessary duties, as of humilia- tion, mortification, and self-abasement, without which their souls cannot live, that it would not be much to their advantage to be intrusted with them. It is from the same care and love that 2 M 2 414 FAITH AND iiPlUlTUAL SENSE peace and joy are detained from some believers, and granted to others. You are, therefore, to receive forgiveness by a pure act of believing, in the way and manner be- fore at large described : and do not think that it is not in you, unless you have constantly a spu'i- tual sense of it in your hearts. See, in the mean time, that your faith bringeth forth obedience, and God, in due time, will cause it to bring forth peace. The like may be said concerning the other liead of grace, though it be not so direct to our purpose, yet tending also to the relief of the soul in its depths. This is the grace that we have from God in Christ for our sanctitication. When the soul cannot find this in itself, when it hath not a spiritual sense and experience of its inbelng and power, when it cannot evidently distinguish it from that which is not right or genuine, it is filled with fears and perplexities, and thinks it is yet in its sin. He is so indeed who hath no grace in him ; but not he always who can find none in him : but these are different things. A man may have grace, and yet not have it at some times much acting; he may have grace for life, when he hath it not for fruitfulness and comfort, though it be his duty so to have it, Rev. iii. 2. 2 Tim. i. 6. And a man may have grace acting in him, and yet not know, not be sensible, that he hath acting grace. We see persons frequently under great temptations, of apprehension that they have no grace at all, and yet, at the same time, to the clearest conviction of all who are able to discern spiritual things, sweetly and genuinely to act faith, love, submission to God, and that in a high FOUNDATION AND BL'ILDING. 415 and eminent manner, Psalm Ixxxviii. Hemau complains, that he was free among the dead, a man of no strength, ver. 4, 5. as one who had no spiritual life, no grace. This afflicted his mind, and almost distracted him, ver. 15. and yet there can be no greater expressions of faith and love to God, than are mixed with his complaints. These things, I say then, are not to be judged of by spiritual sense ; but we are to live by faith about them. And no soul ought to conclude, that because it hath not the one, it hath not the other; that because it hath not joy and peace, it hath no interest in pardon and forgiveness. Rule VII. — Mix not foundation and buildiufj work together. Mix not too much foundation and building work together. Our foundation in dealing with God, is Christ alone, mere grace and pardon in him. Our building is in and by holiness and obe- dience, as the fruits of that faith by which we have received the atonement. And great mistakes there are in this matter, which bring great entanglements on the souls of men. Some are all their days laying the foundation, and are never able to build upon it to any comfort to themselves, or useful- ness to others ; and the reason is, because they will be mixing with the foundation, stones that are fit only for the following building. They will be bringing their obedience, duties, mortification of sin, and the like, to the foundation. These are precious stones to build with, but unmeet to be first laid, to bear upon them the whole weight of the building. The foundation is to be laid, as was 416 DISTINCTION BETWEC.'^ said, in mere grace, mercy, pardon in the blood cf Christ. This the soul is to accept of, and to rest in merely as it is grace, without the consideration of any thing in itself, but that it is sinful and obnoxious to ruin. This it finds a difficulty in, and would gladly have something of its own to mix with it. It cannot tell how to fix these found- ation stones, without some cement of its own endeavours and duties ; and because these will not mix, they spend a fruitless labour about it all their days. But if the foundation be of greice, it is not at all of works ; for otherwise grace is no more grace. If any thing of our own be mixed with grace in this matter, it utterly destroys the nature of grace ; which, if it be not alone, it is not at all. But doth not this tend to licentiousness ? doth not this render obedience, holiness, duties, mortifica- tion of sin, and good works, needless ? God for- bid ; yea, this is the only way to order them aright to the glory of God. Have we nothing to do but to lay the foundation ? Yes, all our days we are to build upon it, when it is surely and firmly laid : and these are the ways and means of our edifica- tion. This, then, is the soul to do who would come to peace and settlement. Let it let go all former endeavours, if it has been engaged to any of that kind ; and let it alone receive, admit of, and adhere to mere grace, mercy, and pardon, with a full sense, that in itself it hath nothing for which it should have an interest in them, but that all is of mere grace, through Jesus Christ : " Other foundation can no man lay." Depart not hence until this work be well over. Cease not an earnest endeavour with your own hearts, to ac- quiesce in this righteousness of God, and to bring FOUNDATION AND BUILDING. 417 your souls to a comfortable persuasion, that God, for Christ's sake, hath freely forgiven you all your siiis. Stir not hence until this be effected. If -.you have been engaged in another way, that is, to seek for an interest in the pardon of sin by some endeavours of your own, it is not unlikely but that you are filled with the fruit of your own doings ; ;hat is, that you go on with all kinds of uncertain- ties, and without any kind of constant peace. Return, then, again hither; bring this foundation work to a blessed issue in the blood of Christ ; and when that is done, up and be doing. You know how fatal and ruinous it is for souls to abuse the grace of God, and the apprehension of the pardon of sins in the course of their obe- tresses, as may, or do, in this matter, befal tlie minds of men, unto some general heads, and give a judgment concerning them according to the word of truth. Indeed, particular cases, as varied by circumstances, are endless ; nor can they be spoken unto in this way of instruction and direc- tion, but they must be left to occasional consi- derations of them, as they are represented unto those who are intrusted to dispense the mysteries of God. Besides, many have laboured already in this matter, and their endeavours have been of general use. Although it must be safd, as was before observed, that special cases are so varied by their circumstances, that it is very rare that any resolutions of them are every way adequate, and suited to the apprehensions of them that are exer- cised with them. I shall therefore call things unto some general heads, whereunto most of the objec- tions that distressed sinners make against their own peace may be reduced ; and leave the light of them to be applied in particular unto the relief of the souls of men, as God shall be pleased to make them effectual. Second general head of the application of the truth insisted on. Grounds of spiritual dis- guietments considered. The first ajffiictions. Ways and means of the aggravation of afflic- tions. Rules about them. That which now lies before us, is the second part of the second general use educed from the truth insisted on. Our aim is, to lead on souls towards peace with God, through a gracious persuasion of their interest in that forgiveness which is with him ; and it consists, as was declared, in a consi* AFFLICTIONS. 433 deration of some of those disquietments which befal the minds of men, and keep them off from establishment in this matter. And, first, such disquietments and objections against the peace of the soul, and its acceptance with God, will arise from afflictions : they have done so of old, they do so in many at this day. Afflictions, I say, increased unto the mind, from their nature, or by their concomitants, do oft-times variously affect it, and sometimes prevail to darken it so far, as to generate thoughts that they are all messengers of wrath, all tokens of displeasure; and so, consequently, evidences that we are not pardoned nor accepted with God. Now, this is a time of great affliction unto many, and those, some of them, such as have innumera- ble aggravating circumstances accompanying them. Some have come with a dreadful surprisal, in things not looked for ; such as falls not out in the providence of God in many generations. Such is the condition of those who are reduced to the utmost extremity by the late consuming fire ;* some have had their whole families, all their pos- terity, taken from them ; in a few days they have been suddenly bereaved, as in the plague. f Some in their own persons, or in their relations, have had sore, long, and grievous trials, from oppres- sions and persecutions ; and these things have various effects on the minds of men. Some we find crying with that wicked king, " This evil is of * By the fire of London, in 1G66, 13,200 houses were destroyed, and many families utterly ruined ; but few li\ es were lost. t In the plague of Loudon, A. D. 16C5, 68,000 persons died. o ^ 434 AFFLICTIONS. the Lord, why should we wait any longer for him?" and giving- up themselves to seek relief from their own lusts. Some bear up under their troubles with a natural stoutness of spirit ; some have re- ceived a sanctified use and improvement of the trials, with joy in the Lord. But many, we find, go heavily under their burdens, having their minds darkened with many misapprehensions of the love of God, and of their own personal interest in his grace. It is not, therefore, unseasonable to speak a little to this head of trouble in our entrance. Outward troubles, I say, are oftentimes occasions, if not the causes, of great inward distresses. You know how the saints of old expressed their sense of them, and conflicts with them. The complaints of David are familiar to all who attend to any communion with God in these things ; so are those of Job, Heman, Jonah, Jeremiah, and others : neither do they complain merely of their troubles, but of the sense which they had of God's dis- pleasure in and under them, and of his hiding his face from them, whilst they were so exercised. It is not otherwise at present, as is known to such as converse with many, who are either sur- prised with unexpected troubles, or worn out with trials, and disappointments of an expected end. They consider themselves both absolutely, and with respect to others, and on both accounts are filled with dark thoughts and despondencies. Saith one, I am rolled from one trial to another ; the clouds with me still return after the rain. All the billows and water spouts of God go over me : in my person, it may be, pressed with sickness, pains, and troubles ; in my relations, with their s'ns, miscarriages, or death ; in my outward state. AFFLICTIONS. 435 ill wants, losses, and reputation, I am even a withered branch. Surely, if God had any especial regard to my soul, it would not be thus with me ; or some timely end would have been put to these dispensations. On the other hand, they take a view of some other professors : they see that their tables are spread day by day ; that the candle of the Lord shines continually on their tabernacle, and that in all things they have their hearts' desire. Setting aside the common attendances of human nature, and nothing befals them grievous in the world. Thus it is with them ; " And surely, had I an interest in his grace, in pardon, the God of Israel would not thus pursue a flea in the moun- tains, nor set himself in battle-array against a leaf driven to and fro with the wind ; he would spare me a little, and let me alone for a moment; but as things are with me, I fear my way is hid from the Lord, and my judgment is passed over from my God." This kind of thoughts do perplex the minds of men, and keep them off from partaking of that strong consolation which God is abundantly willing they should receive, by a comfortable per- suasion of a blessed interest in that forgiveness which is with him. And this was the very case of David ; or at least tliese outward troubles were a special part of those depths, out of which he cried for relief, by a sense of pardon, grace, and redemption with God. I answer to these complaints. That there are so many excellent things spoken concerning afflic- tions, their necessity, their usefulness, and the like, such blessed ends are assigned to them, and in many have been compassed and fulfilled by them.. 436 AFFLICTIONS. that a man unacquainted with the exercise where- with they are attended, would think it impossible that any one should be shaken in raind, as to the love and favour of God on their account. But, as the apostle tells us, that no afflictions are joyous at present, but grievous ; so he who made, in the close of his trials, that solemn profession, that it was good for him that he had been afflicted, yet we know, as hath been declared, how he was distressed under them. There are therefore sun- dry accidental things which accompany great afflictions ; that seem to exempt them from the common rule, and the promise of love and y;race : as, I The remembrance of past and buried mis- carriages and sins, lies in the bosom of many afflictions ; it was so with Job : '* Thou makest me," saith he, *' to possess the sins of my youth." See his pica to that purpose, chap. xiii. 23 — 27. In the midst of his troubles and distresses, God revived upon his spirit a sense of former sins, even the sins of his youth, and made him to possess them : he filled his soul and mind with thoughts of them, and anxiety about them. This made him fear lest God was his enemy, and would con- tinue to deal with him in all severity. So was it with Joseph's brethren in their distresses, " They said one to another, We are verily guilty concern- ing our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear, therefore is this distress come upon us," Gen. xlii. 21. And, " Behold, his blood is re- quired," ver. 22. Tlieir distress revives a deep perplexing sense of the guilt of sin many years passed before, and that under all its aggraveiting AFFLICTIONS. 437 circumstances, which spoiled them of all their re- liefs and comforts, filling them with confusion and trouble, though absolutely innocent as to what was come on them. And the like appeared in the widow of Zarephath, with whom Elijah so- journed during the famine. Upon the death of her son, which it seems was somewhat extraordi- nary, she cried out to the prophet, " What have I to do with thee, thou man of God ? Art thou come to call my sins to remembrance, and to slay rny son ?" 1 Kings xvii. J 8. It seems, some great sin she had formerly contracted the guilt of, and now upon her sore affliction in the death of her only child, the remembrance of it was recalled, and revived upon her soul. Thus deep calleth unto deep, at the noise of God's waterspouts, and then all his waves and billows go over a person, Psalm xlii. 7. The deep of afflictions calleth up the deep of the guilt of sin, and both in conjunc- tion become as billows and waves passing over the soul. We see only the outside of men's afflic- tions, they usually complain only of what doth appear. And an easy thing it is supposed to be, to apply relief and comfort to those that are dis- tressed. The rule in this matter is so clear, so often repeated and inculcated, the promises an- nexed to this condition so many and precious, that every one hath in readiness what to apply to those who are so exeixised. But oftentimes we know nothing of the gall and wormwood that is in men's affliction ; they keep that to themselves, and their souls feed upon them in seciot, Lam. iii. 19. God hath stirred up the remembrance of some great sin or sins, and they look upon their afflictions as that wherein he is come, or beginning to enter 2 o2 438 AFFLICTIONS. into judgment with them. And is it any wonder if they be in darkness, and filled with discon- sohition. 2. Tlieie is in many afflictions something that seems new and peculiar, wherewith the soul is surprised, and cannot readily reduce its condition to what is taught about afflictions in genera). This perplexes and entangles it. It is not affliction it is troubled with, but some one thing or other in it that appears with an especial dread to the soul, so that he questions whether ever it were so with any other, or not, and is thereby deprived of the sup- port which, from former examples, it might re- ceive. And indeed, when God intends that which shall be a deep affliction, he will put an edge upon it, in matter, or manner, or circumstances, that shall make the soul feel its sharpness ; he will not take up with our bounds and measures, and with which v>'c think we could be contented; but he will put the impress of his own greatness and terror upon it, that he may be acknowledged and sub- mitted to. Such was the state with Naomi, when, from a full and plentiful condition, she went into a strange country with a husband and two sons, where they all died, leaving her destitute and poor. Hence, in her account of God's dealing with her, she says, " Call me not Naorni," that is, pleasant, *' but call me Mara," that is, bitter, " for the Almighty hath dealt very bitterly with me. I went out full, and the Lord hath brought me home again empty : why then call ye me Naomi, since the Lorfl hath testified against me, and the Al- mighty hath afflicted me?" Ruth. i. 20, 21. So TVaS It with Job, with the widow of Zarephath, and with her at Nain,who was burying her only child. AFFLICTIONS. 439 And still, in many afflictions, God is pleased to put in an entangling speciality, which perplexes the soul, and darkens it in all its re»:isonings about the love of God towards it, and its interest in par- don and grace. 3. In some, afflictions are very strong and im- portunate, as fixed on lawful things; whereby their nature is m.ade sensible and tender, and apt to receive very deep impress'ons from urgent afflictions. Now, although this in itself be a good natural frame, and helps to preserve the soul from that stout-heartedness ^vhich God abhors; yet if it be not watched over, it is apt to perplex the soul with many entangling temptations. The apostle intimates a double evil that v;e are obnoxious to under trials and afflictions, " My son, despise not thou the chasteniugs of the Lord, nor faint when thou art rebuked of him," Heb. xii. 5. Men may either, through a natural stoutness, despise and contemn their sufferings, and be obstinate under them, or faint and despond, and so come short of tne end which God aims at for them, to be at- tained in a way of duty. Now, though the frame spoken of be not obnoxious to the first extreme, yet it is greatly to the latter, which, if not watched against, is no less pernicious than the former. Affections in such persons being greatly moved, they cloud and darken the mind, and fill it with strange apprehensions concerning God and themselves. Every thing is presented to them through a glass, composed of fear, dread, terror, sorrow, and all sorts of disconsolations. This makes them faint and despond, under very sad apprehensions of themselves and their condi- tions. 440 AFFLICTIONS. 4. Afflictions find some entangled with very strong corruptions, as love of the world, or the pleasure of it, of name or reputation, of great contrivances for posterity, and the like ; or it may be in things carnal or sensual. Now, when these unexpectedly meet together, great afflictions and strong corruptions, it is not conceivable what a combustion they will make in the soul. As a strong medicine meeting with a strong distemper in the body, there is a violent contention in nature between them, and about them, so that oftentimes the very life of the patient is endan- gered. So it is where a great trial, a smart stroke of the hand of God, falls upon a person in the midst of his pursuit of the effects of some cor- ruptions ; the soul is amazed even to distraction, and can scarce have any thought, but that God is come to cut the person off in the midst of his sins. Every unmortified corruption fills the very fear and expectation of affliction with horror. And there is good reason that so it should do ; for, although God should be merciful to men's ini- quities, yet if he should come to take vengeance of their inventions, their condition would be dark and sorrowful. 5. Satan is never wanting on such occasions to attempt the compassing of his ends, u}X)n persons that are exercised under the hand of God. In the time of suffering it was, that he fell upon the Head of the church, turning it into the very hour of the power of darkness. And he will not omit any opportunities of advantage against his members. And this is that which he principally in such seasons attacks them with; namely, that God regards thcni not, that they are fallen under AFFLICTIONS. 441 his judgment and severity, as those who have no share in mercy, pardon, or forgiveness. From these and the like reasons, I say it is, that whereas afflictions in general are so testified unto, to be such pledges and tokens of God's love and care, to be designed to blessed ends, con- Ibrmity to Christ, and a participation of the holi- ness of God ; yet, by reason of these circum- tsances, they often prove the means of casting the soul into depths, and of hindering it from a re- freshing interest in the forgiveness that is with God. That this may prove no real or abiding ground of inward spiritual trouble to the soul, the following rules and dh-ections may be observed. 1. Not only afflictions in general, but great and manifold afflictions, and those attended with all sorts of aggravating circumstances, are always consistent with the pardon of sin, after signal to- kens and pledges of it, and of the love of God therein : " What is man that thou shouldest mag- nify him, and that thou shouldest set thine heart upon him ; and that thon shouldest visit him every morning, and try him every moment 1" Job vii. 17, 18. What were the considerations that cast him into this admiration of the care and love of God is expressed, ver. 12—16. There are no words of a more dismal import in the whole book, than those here expressed ; yet when he recol- lected himself from his overwhelming distress, he acknowledges that all this proceeded from the love and care of God ; yea, his fixing his heart upon a man to magnify him ; to set him up, and do him good : for this end doth he chasten a man every morning, and try him every moment ; and that with such afflictions as are for the 442 AFFLICTIONS. present, so far from being joyous, that they give no rest, but even weary the soul of life, as he ex- presses their effects on himself, ver. 15, 16. And hence it is observed of Job, that when none in the earth was like to him in trouble, God gave him three testimonies from heaven, that there was none in the earth like unto him in grace. And although it may not be laid down as a general rule, yet, for the most part, in the providence of God, from the foundation of the world, those who have had most of afflictions, have had most of grace, and the most eminent testimonies of ac- ceptance with God. Christ Jesus, the Son of God, the Head of the Church, had all afflictions gathered into a head in him ; and yet the Father always loved him, and was always well pleased with him. When God solemnly renewed his covenant with Abraham, and he had prepared the sacrifice whereby it was to be ratified and confirmed, God made a smoking furnace to pass between the pieces of the sacrifice, Gen. xv. 17. It was to let him know, that there was a furnace of afflic- tion attending the covenant of grace and peace. And so he tells Zion, that he chose her in the furnace of affliction, Isa. xlviii. 10. that is, in Egyptian affliction, burning, flaming afflictions, fiery trials, as Peter calls them, 1 Pet. iv. 12. There can then no argument be drawn from afflic- tion, from any kind of it, from any aggravating circumstance wherevv'ith it may be attended, that should any way discourage the soul in its com- forting, supporting persuasion of an interest in the love of God, and forgiveness thereby. 2. No length or continuance of afflictions ought AFFLICTIONS. 443 to be any impeachment of our spiritual consola- tion. Take for the confirmation hereof, the great example of the Son of God. How long did his afflictions continue? What end or issue was put to them ? No longer did they abide, than until he cried with a loud voice, and gave up the ghost. To the moment of his death, from his manger to his cross, his afflictions still increased, and he ended his days in the midst of them. Now, he was the Head of the church, and the great repre- sentative of it ; to a conformity with whom we are predestinated. And if God will have it so with us, even in this particular, that we shall have no rest, no peace from our trials, until we lie down in the grave, that whatever condition we pass through, they shall be shut out of none, but only from immortality and glory, what have we herein to complain of? 3. Where the remembrance and perplexing sense of past sins is revived by present afflictions, separate them in your minds, and deal distinctly about them. So long as you carry on the consi- deration of them jointly, you will be rolled from one to another, and never obtain rest to your souls. They will mutually aggravate each other. The sharpness of affliction will add to the bitterness ot the sense of sin ; and the sense of sin will give an edge to affliction, and cause it to pierce deeply into the soul, as we shewed in the former in- stances. Deal, therefore, distinctly about them, and in their proper order : so doth the psalmist here. He had at present both upon him, and together they brought him into these depths, con- cerning which he so cries out for deliverance from them ; see Psalm xxxii. 3 — 5. And what course 444 AlFLICTIONS. doth he take? He applies himself in the first place to his sin, and the guilt of it, and that dis- tinctly and separately. And when he hath got a discharge of sin, which he waited so earnestly for, his faith quickly arose above his outward trials, as appears in his blessed close of all : he shall re- deem Israel out of all his troubles, the whole Israel of God, and myself amongst them. This do, then, single out the sin or sins that are revived in the sense of their guilt upon the conscience ; use all diligence to come to an issue about them in the blood of Christ. This God by your affliction calls you to. This is the disease whereof your trouble is but the symptom. This, therefore, in the cure you seek after, is first and principally to be attended to; when that is once removed, the other, as to any prejudice to your souls, will de- part of itself. The root being once digged up, you shall not long feed on the bitter fruit that it hath brought forth ; or if you do, the wormwood shall be taken out of it, and it shall be very pleasant to you, as well as wholesome. How this is to be done by an application to God for forgiveness, hath been at large declared. But if men will deal with confused thoughts about their sins and troubles, their wound will be incurable, and their sorrow endless. 4. Remember that a time of affliction is a time of temptation. Satan, as we have shewed, will not be wanting in any opportunity or advantage ol setting upon the soul. When Pharaoh heard that the people were entangled in the wilderness, he pursued them. And when Satan sees a soul en- tangled with its distresses and troubles, he thinks it his time and hour to assault it. He seeks to AFFLICTIONS. 445 winnow, and comes when the corn is under the flail. Reckon, therefore, that when trouble Cometh, the prince of this world cometh also, that you may be provided for him. Then is the time to take' the shield of faith, that we may be able to quench his fiery darts. If they be neg:- lected, they will inflame the soul. Watch, therefore, and pray, that you enter not into temptation, that Satan do not represent God falsely unto you. He that durst represent Job falsely to the all-seeing God, will, with much more boldness, represent God falsely unto us, who see and know so little. Be not then ig:no- rant of his devices ; but every way set yourselves against his interposing between God and your souls, in a matter which he hath nothing to do with. Let not this make-bate by any means inflame the difference. 5. Learn to distinguish the effect of natural distempers from spiritual distresses. Some have sad, dark, and tenacious thoughts fixed on their minds from their natural distempers. These will not be cured by reasonings, nor utterly quelled by faith. Our design must be to abate then- efficacy and consequences, by considering their occasions. And if men cannot do this in them- selves, it is highly incumbent on those who make application of relief unto them, to be careful to discern what is from such principles, whereof they are not to expect a speedy cure. And, 6. Take heed, in times of peace and ease, that you lay not up, by your negligence or careless walking, sad provision for a day of darkness, a time of afflictions. It is sin that imbitters troubles; the sins of peace are revived in the 2p 44G AFFLICTIONS. time of distress. Fear of future affliction, of iiiipendini^ troubles, should make us careful not to bring that into them which will make them bitter and sorrowful. 7. Labour to grow better under all your afflic- tions, lest your afflictions grow worse ; lest God mingle them with more darkness, bitterness, and terror. As Joab said unto David, if he ceased not his impolitic lamentation on the death of Absalom, all the people would leave him, and he then should find himself in a far worse condition than that which he bemoaned, or any thing that befel him from his youth. The same may be said to persons under their afflictions. If they are not managed and improved in a due manner, that which is worse may, nay, in all probability, will befal them. Wherever God takes this way, and engages in afflicting, he commonly pursues his work until he hath prevailed, and his design towards the afflicted party be accomplished. He will not cease to thresh and break the bread-corn until it be meet for his use. Lay down, then, the weapons of thy warfare against him ; give up yourselves to his will ; let go every thing about which he contends with you ; follow after that which he calls you unto, and you will find light arising unto you in the midst of darkness. Hath he a cup of affliction in one hand, lift up your eyes, and you will see a cup of consolation in another. And if all stars withdraw their light, whilst you are in the way of God, assure your- selves, that the sun is ready to rise. 8. According to the tenor of the covenant of grace, a man may be sensible of the respect affliction hath unto sin, yea, unto this or that sin REGENERATION. 447 in particular, and yet have a comfortable per- suasion of the forgiveness of sin. Thus it was in general in God's dealing with his people : "He forgave them, but he took vengeance on their inventions," Psalm xcix. 8. Whatever they suffered under the vengeance that fell upon their inventions, (and that is as hard a word as is applied any where unto God's dealing with his people,) yet at the same time he assured them of the pardon of their sin : this you know was the case of David. His greatest trial and affliction, and that which befel him on the account of a particular sin, and wherein God took vengeance on his invention, was ushered in with a word of grace, that God had done away or pardoned his sins, and that he should not die. This is ex- pressed in the tenor of the covenant with the seed of Christ, Psa. Ixxxix. 30 — 34. Objections against believing , from things inter- nal. The j)C7'Son knows not ivheihcr he be regenerate or not. State of regeneration asserted. Difference of saving and common grace. This difference discernible. Men may knoio themselves to be regenerate. The objection answered. Another head of objections and desponden- cies arises from things internal, things that ;a'e required in the soul, that it may have an interest in the forgiveness that is with God. Some whereof we shall speak unto ; and these respect, first, the state of the soul : and, secondly, some actings in the soul. First, As to the state, say some, unless a man be regenerate, and born again, he is not, he 448 REGENERATION. cannot be made partaker of mercy and pardon. Now, all things here are in the dark unto us : for, first, we know not well what this regene- ration is, and it is variously disputed amongst men. Some would place it only in the outward signs of our initiation unto Christ, and some otherwise express it. Again, it is uncertain, whether those who are regenerated do or may know that they are so ; or whether this may in any measure be known to others with whom they may treat about it ; and if it may not be known, we must be uncertain in this also. And then, it may be, for their parts, they neithei know the time when, nor the manner how any such work was wrought in them ; and yet with- out this, seeing it is wrought by means, and springs from certain causes, they can have no establishment in an unfailing persuasion of their acceptance with God, by the pardon of their sins in the blood of Christ. This is the head and sum of most of the objections which per- plexed souls do manage against themselves, as to their state and condition. Hence, indeed, they draw forth reasonings, with great variety, according as they are suggested by their par- ticular occasions and temptations. And many proofs, taken from their sins, miscarriages, and fears, do they enforce their objections with. My purpose is to lay down some general rules and principles, which may be applied to particular occasions and emergencies ; and this shall be done in answer to the several parts of the general objection mentioned before. 1 say, then. First, It is most certain that there are two estates and conditions that divide all mankind ; REGENERATION. 449 and every one that lives in tiic world doth com- pletely and absolutely belong unto one of them. These are the state of nature, and the state of grace ; of sin, and of righteousness by Christ : every man in the world belongs unto one of these states or conditions. This the scripture so abounds in, that it seems to be the first prin- cipal thing that we are taught in it. It is as clear, that there are two different states in this world, as that there are so in that to come ; yea, all our faith and obedience depend on this truth : and not only so, but the covenant of God, the mediation of Christ, and all the promises and threats of the law and gospel, are built on this supposition. And this lays naked to a spi- ritual eye, that abounding atheism that is in the world. Men are not only, like Nicodemus, ignorant of these things, and wonder how they can be ; but they scorn them, despise them, scoff at them. To make mention of being regene- rated, is exposed to reproach in the world. But whether man will or not, unto one of these con- ditions they must belong. Secondly, As these two estates differ morally in themselves, and naturally in the causes that con- stitute that difference; so there is a special dif- ference between the things that place men in the one condition and in the other. Whatever there is of goodness, virtue, duty, or grace, in an unrc- generate person, there is in him that is regenerate somewhat of another kind, that is not in the other at all ; for the difference of these states themselves is plain in scripture. The one is a state of death, the other of life ; the one of dark- ness, the other of light ; the one of enmity 2p2 450 REGENERATION. against God, the other of reconciliation with him. And that the one state is constituted by that of grace, which is a peculiar kind, and which is not in the other, I shall briefly declare. 1. The grace of regeneration proceeds from an especial spring and fountain, which empties much of its living waters into it, no one drop whereof falls on them that are not regenerate. This is electing love ; it is given out in the pursuit of the decree of election ; *' God hath chosen us, that we should be holy," Ephes. i. 4. Our holiness, whose only spring is our regeneration, is an effect of our election : that which God works in our souls, in the pursuit of his eternal purpose of love and good-will towards us. So again, saith the apostle, ** God hath from the beginning chosen you to salvation, through sanctification of the Spirit," 2 Thess. ii. 13. God having designed iis unto salvation as the end, hath also appointed the sanc- tification of the Spirit to be the means to bring us orderly unto the attainment of that end. But the best of common grace or gifts that may be in men unregenerate, are but products of the providence of God, ordering all things in general unto his own glory, and the good of them that shall be heirs of salvation. They are not fruits of electing eternal love, nor designed means for the infallible attaining of eternal salvation. 2. The graces of those who are regenerate have a manifold respect or relation to the Lord Christ, that the common graces of others have not. I shall name one or two of these respects. (1.) Tliey have an especial moral relation to the mediatory acts of Christ in his oblation and intercession. Especial grace is an especial part REGENERATION. 451 of the purchase of Christ. By his death and blood-shedding-, he made a double purchase of his elect, of their persons to be his, of especial grace to be theirs. *' He gave himself for his church, that he might sanctify and cleanse it with the washing of water by the word, that he might pre- sent it unto himself, a glorious church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish," Eph. v. 26, 27. The design of Christ, in giving himself for his church, was to procure for it that especial grace, whereby, through the use of means, it might be regenerated, sanctified, and purified. So Titus ii. 14. "He gave himself, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." Real purification in grace and holiness hath this especial relation unto the death of Christ, that he designed therein to procure it for them for whom he died. And in the pursuit of his purchase or acquisition of it, his purpose was really to bestow it upon them, or effectually to work it in them. More- over, it hath an especial relation unto his interces- sion ; and that in a distinguishing manner from any other gifts or common graces that other men may receive. Giving us the rule and pattern of his intercession, John xvii. he tells us, that he so prays, not for the world, but for his elect ; those whom the Father had given him, because they were his, ver. 9. And what is it that he prays for them, in distinction from all other men whatever? Amongst others, this is one principal thing that he insists on, '* Sanctify them through thy truth," ver. 17. Their sanctification and holiness is granted upon that prayer and intercession of 452 REGENERATION. Cluist, which is peculiar unto them, with anexclu- siou of all others : " I pray for them, I pray not for the world." Now, the common grace of unre- gcnerate persons, whereby they are distinguished from other men, whatever it be, it hath not this especial relation to the oblation and intercession of Christ. Common grace is not the procurement of especial intercession. (2.) They have a real relation unto Christ, as he is the living quickening Head of the church ; for he is so, even the living fountain of the spiritual life of it, and of all vital acts w^hatever. Christ is our life, and our life is hid with him in God, Col. iii. 2, 3. That eternal life which consists in the knowledge of the Father and the Son, John xvii. 3. is in him as the cause, head, spring, and foun- tain of it. In him it is in its fulness, and from thence it is derived unto all that believe, who receive from his fulness grace for grace, John i. 16. All true, saving, sanctifying grace, all spiri- tual life, and every thing that belongs thereunto is derived directly from Christ as the living Head of his church, and fountain of all spiritual life unto them. This the apostle expresses, "Speak- ing the truth in love, grow up into him in all things, which is the Head, even Christ; from whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love," Eph. iv. 15, 16. To the same purpose he again expresses the same matter, Col. ii. 19. All grace in the whole body comes from the Head, Christ Jesus ; and there is no growth or furtherance of it, but by his eilcctual REGENERATION. 453 working in every part, to bring it unto the measure designed unto it. Nothing then, no, not the least of this grace, can be obtained, but by virtue of our union with Christ as our Head, because it consists in a vital effectual influence from him and his fulness. And this kind of relation unto Christ, all grace that is, or may be, in unregenerate men, is incapable of. (3.) The grace of regeneration, and the fruits of it, are administered in and by the covenant. This is the promise of the covenant, that God will write his law in our hearts, and put his fear in our inward parts, that we shall not depart from him., Jer. xxxii. 40. This is that grace whereof we speak, whatever it be, or of what kind soever. It is bestowed on none but those who are taken into covenant with God ; for unto them alone it is promised, and by virtue thereof is it wrought in and upon their souls. Now, all unregenerate men are strangers from the covenant, and are not made partakers of that grace which is peculiarly and only promised thereby, and exhibited therein. (4.) The least spark of saving regenerating grace is wrought in the soul by the Holy Ghost, as given unto men to dwell in them, and to abide with them. He is the water given by Jesus Christ to believers, which is in them '' a well of water spring- ing up to everlasting life," John iv. 14. First, they receive the water, the spring itself, that is, the Holy Spirit ; and from thence living waters arise up in them ; they are wrought, effected, produced, by the Spirit, which is given unto them. Now, although the common gifts and graces of men unregenerate, are the effects of the power of the Holy Ghost, wrought m them, and bestowed on 454 REGENERATION. them, as are all other works of God's providence ; yet it doth not work in them, as received by them, to dwell in them, and abide with them, as a never- failing spring of spiritual life. For so our Saviour says expressly, that the world, or unbelievers, do not know the Spirit, nor can receive him, or have him abiding in them. All which, in contradistinc- tion to all unregenerate persons, is affirmed of all them that do believe. (5.) The least of saving grace, such as is pecu- liar unto them that are regenerate, is spirit : " That which is born of the Spirit, is spirit," John iii. 6. Whatever it is that is so born, it is spirit, it hath a spiritual being, and it is not to be drawn by any means out of the principles of nature ; so it is said to be a new creature, 2 Cor. v. 17. Be it ever so little, or so great, however it may differ in degrees in one and in another, yet the nature of it is the same in all ; it is a new creature. As the least worm of the earth, in the order of the old creation, is no less a creature than the sun, yea, or the most glorious angel in heaven ; so in the order of the new creation, the least spark or drachm of true grace that is from the sanctifying Spirit, is a new creature, no less than the highest faith or love that ever were in the chiefest of the apostles. Now, that which is spirit, and that which is not spirit, that which hath a new spiritual being, and that which hath none, whatever appearance of agree- ment there may be among them, do yet differ specifically from one another. And thus it is v;ith the saving grace that is in the regenerate, and those common graces that are in others which are not so. So that, as these are divers states, so ihey are eminently different and distinct, tlie REGENERATION. 455 one from the other. And this answers the second tiling laid down in the objections, taken from the uncertainty of these states, and of regeneration itself, and the real difference of it from the con- trary state, which is exclusive of an interest in forgiveness. Thirdly, This is laid down in the inquiry, Whe- ther this state may be known unto him who is really a partaker of it, or translated into it, or unto others that may be concerned therein ? To which I say, The difference that is between these two states, and the constituent causes of them, as they are real, so they are discernible ; they may be known by the persons themselves who are in those states, as well as by others. It may be known who are born of God, and who are yet children of the devil ; who are quickened by Christ, and who arc yet dead in trespasses and sins. But here also observe, 1. That I do not say, This is always known to the persons themselves concerned in this distribu- tion. Many cry, Peace, peace, when sudden destruction is at hand : these either thmk them- selves regenerated when they are not, or else wil- fully despise the consideration of what is required in them, that they may have peace, and so delude their own souls to their ruin. And many that are truly born of God, yet know it not ; they may foi" a season walk in darkness, and have no light. Nor, 2. That this is always known to others. It is not known to unregenerate men in respect of them that are so ; for they know not really and substan- tially what it is to be so. Natural men perceive not the things of God ; that is, spiritually, in their 456 REGENERATION. own li^ht and nature, 1 Cor. ii. 14. And as tliey cannot aright discern the things which put men into that condition, (for they are fooHshness to them,) so they cannot judge aright of the per- sons in whom they are. And if they do at any time judge aright notionally concerning any things or persons, yet they do not judge so upon right grounds, or with any evidence in or to themselves of what they do judge. Wherefore, generally they judge amiss of such persons ; and because they make profession of somewhat which they find not in themselves, they judge them hypo- crites, and false pretenders to what is not. For those things which evince their union with Christ, and which evidence their being born of God, they savour them not, nor can receive them. Nor is this always known to, or discerned by, them that are regenerate. They may sometimes, with Peter, think a Simon Magus to be a true believer ; or, with Eli, a Hannah to be a daughter of Belial. Many hypocrites are so set forth with gifts, com- mon graces, light and profession, that they pass among all believers for such as are born of God. And many poor saints may be so disguised under darkness, temptation, and sin, as to be looked on as strangers from that family whereunto indeed they belong. Tlie judgment of man may fail, but the judgment of God is according to righte- ousness. Wherefoie, 3. This is what we say : It may be known in the sedulous use of means appointed for that end to a man's self and others, which of the condi- tions mentioned he doth belong unto ; that is, whether he be regenerate or not, so far as his or their concern lies therein. This, I say, may be REGENERATION. 457 known, and that infallibly and assuredly, with reference to any duty, wherein from hence we are concerned. The discharge of some duties in our- selves, and towards others, depends on this know- ledge, and therefore we may attain it, so far as it is necessary for the discharge of such duties to the glory of God. Now, because it is not di- rectly in our way, yet having been mentioned, I shall briefly in our passage touch upon the lat- ter, or what duties do depend upon our judging others to be regenerate, and the way or princi- ples whereby such a judgment may be made. (1.) There are many duties incumbent on us to be performed with, and towards, professors : which, without admitting a judgment to be made of their state and condition, cannot be performed in faith ; and in reference to these duties alone, it is, that we are called to judge the state of others. For we are not giving countenance to a rash uncharitable censuring of men's spiritual conditions, nor to any judging of any men, any other than what our own duty towards them doth indispensably require. Thus, if we are to lay down our lives for the brethren, it is very meet we should so far know them so to be, as that we may hazard our lives in faith when we are called thereunto. We are also to join with them in those ordinances, wherein we make a solemn pro- fession that we are members of the same body with them, that we have the same Head, the same Spirit, faith, and love. We must love them, be- cause they are begotten of God, children of our heavenly Father ; and, therefore, must on some good ground believe them to be so. In a word, the due performance of all principal mutual 2q 458 REGENERATION. gos|)el ilulies, lo tlie glory of God and our own edi- fication, depends on this supposition, that Ave may have such a satisfying persuasion concerning the spiritual conditions of others, as from whence we may take our aim in what we do. (2.) For the grounds hereof, I shall mention one only, which all others do lean upbn. This is pressed, 1 Cor. xii. 12, 13. "As the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ. For by one Spirit we are all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free ; and have been all made to drink into one Spirit." They are all united unto, and hold of, one Head ; for as are the members of tlie body natural, under one head ; so is Christ mystical, that is, all believers, under Christ their Head. And this union they have by the indwelling of the same quickening Spirit, which is in Christ their head, and by him they are brought all into tlie same spiritual state and frame ; they are made to drink into one and the same Spirit ; for this same Spirit produccth the same effects in them all, the same in kind, though differing in degrees, as the apostle fully declares, Eph. iv. 3 — 6. And this Spirit is in them, and not in the world, John xvi. And as this gives them an affection in their duties one towards another, or in mutual caring for, rejoicing and sorrowing for one another, as members one of another, 1 Cor. xii. 25, 26. so it reveals and discovers them to each other, so far as is neces- sary for the performance of the duties mentioned, in such a manner as becomes members of the same body. There is on this account a spiritually REGENERATION. 459 natural answering of one to another, as face an- swcreth face in the water. They can see and discern that in others whereof they have experience in themselves ; they can taste and relish that in others, which they feed upon in themselves, and wherein the lives of their souls do consist ; the same spirit of life being in them, they have the same spiritual taste and savour. And unless their palates are distempered by temptations, or false opinions, or prejudices, they can, in their com- munion, taste of that Spirit in each other, which they are all made to drink into. This gives them the same likeness and image in the inward man, the same heavenly light in their minds, the same affections ; and, being thus prepared and enabled to judge and discern of the state of each other, in reference to their mutual duties, they have, moreover, the true rule of the word, to judge of all spirits and spiritual effects by. And this is the ground of all that love without dissimulation, and real communion, that is among the saints of God in this world. But here two cautions must be allowed. [1 .] That we would not judge the state and con- dition of any men in the world, any further than we are called thereunto in a way of duty ; and we are so called only with reference unto the duties that we are to perform towards them. What have we to do to judge them that are with- out, that is, any one that we have not a call to consider in reference to our own duty? Herein, that great rule takes place, " Judge not, tlr^t ye be not judged." Let us leave all men, the worst of men, unless where evident duty requires other actings, to thQ judgment-seat of God. They are 460 REGENERATION. the servants of another, ancl they stand or fall unto their own master. There have been great miscarriages amongst us in this matter. Some have been ready to condemn all that go not along with them in every principle, yea, opinion or practice : and every day slight occasions and pro- vocations are made the grounds and reasons of severe censures. But nothing is more contrary to the conduct of the meek and holy spirit of Christ. This is our rule : are we called to act towards any as saints, as living members of the body of Christ, and that in such duties as we cannot perform in faith, unless we are persuaded that so they are ? then are we, on the grounds and by the w^ays before mentioned, to satisfy our- selves in one another. [2.] Do we endeavour mutually to discern the condition of one another, in reference to such ends ? Let us be sure to look into and pursue those ends, when we have attained our satisfac- tion. What these ends are, hath been shewed. It is, that we may love them without dissimula- tion, as members of the same mystical body with us ; that we may naturally take care of them, and for them ; that we may delight sincerely in them ; that we may minister unto their wants, temporal and spiritual ; that we may watch over them with pity and compassion. These, and the like, are the only ends for which we are, at any time, called to the consideration of the spiritual condition of one another ; if these be neglected, the other is useless. And here lies a great aggrava- tion of that neglect, in that such a way is made for the avoidaiuce of it. Here lies the life or death of all church society. All church society REGEN^ERA.TION. 461 and relation is built on this supposition, that the members of it are all regenerate. Some lay this foundation in baptism only, professing that all that are baptised are regenerate ; others require a farther satisfaction in the real work itself. But all build on the same foundation, that all church- members are to be regenerate. And to what end is this? namely, that they may all mutually per- form those duties one towards another, which are incumbent mutually on regenerate persons. If these are omitted, there is an end of all profitable use of church society. Churches without this are but mere husks and shells of churches, carcases without souls. For as there is no real union with Christ without faith, so there is no real union among the members of any church without love, and that acting itself in all the duties mentioned. Let not this ordinance be in vain. But we raust return from this digression, to that which lies before us, which is concerning what a man may discern respecting himself being re- generate or born again. I say then. Fourthly, Men may come to an assured satis- factory persuasion that themselves are regenerate, and that so far infallible, as that it will not de- ceive them when it is brought to the trial. For there are many duties, whose performance in faith unto the glory of God, and the edification of our own souls, doth depend on this persuasion and conviction. As, 1. A due sense of our relation unto God, and answerable deportment of our spirits and hearts towards him. He that is born again, is born of God ; he is begotten of God by the immortal seed of the word. Without a persuasion hereof, 2q 2 462 REGENERATION. how can a man, on grounds of faith, carry himself towards God as his Father? And how great a part of our obedience towards him, and com- munion with him, depends hereon, we all know. If men fluctuate all their days in this matter, if they come to no settlement in it, no comfortable persuasion of it, they scarce ever act any genuine child-like acts of love or delight towards God, which exceedingly impeaches their whole obe- dience. 2. Thankfulness for grace received is one of the principal duties that is incumbent on believers in this world. Now, how can a man in faith bless God for that which he is utterly uncertain whether he have received from him or not ? I know some men run on in a road in this matter. They M'ill bless God in a formal way, tor their regene- ration, sanctification, justification, and the like. But if you ask them, whether they themselves are regenerate or not, they will be ready to scoft' at it ; or, at least, to profess that they know no such thing. What is this but to mock God, and in a presumptuous manner to take his name in vain ? But, if we would praise God, as we ought, tor his grace, as we are guided and directed in the scrip- ture, as the nature of the nicUter requires, with such a frame of heart as may influence our whole obedience, surely it cannot but be our duty to know the grace that we have received. 3. Again, the main of our spiritual watch and diligence consists in the cherishing, improving, and increasing of the grace that we have received, the strengthening of the new creature that is wrought in us. Herein consists principally the life of faith, and the exercise of that spiritual wisdom with REGENERATION. 463 which faith furnishes the soul. Now, how can any man apply himself hereunto, whilst he is alto- gether uncertain whether he hath received any principle of living, saving grace, ornot? Whereas, therefore, God requires our utmost diligence, watchfulness, and care in this matter, it is certain that he requires also of us, and grants to us, that which is the foundation of all these duties, which lies in an acquaintance with that state and condi- tion whereunto we belong. In brief, there is nothing we have to do in reference to eternity, but one way or other it hath a respect to our light and convictions, as to our state and condition in this world. And those who are negligent in the trial and examination thereof, do leave all things be- tween God and their souls at absolute uncertain- tics, and dubious hazards, which is not to lead the life of faith. We shall now, upon these premises, return to that part of the objection which is under conside- ration. Say some, " We know not whether we are regenerate or not, and therefore are altoge- ther uncertain whether we have an interest in that forgiveness which is with God ; nor dare ^ye, on that account, admit of the consolation that is ten- dered on the truth insisted on." Supposing what hath been spoken in general, I shall lay down the grounds of resolving this perplexing doubt in the ensuing rules. Rule I. — See that the persuasion and assur- ance hereof, which you look after and desire, be regular, and not such as is suited merely to your own imaginations. Our second and third general rules about the nature of all spiritual assurance, and what is consistent therewith, are here to b& 454 REGENERATION. taken into consideration. If you look to have such an evidence of light into, and absolute con- viction of this matter, as shall admit of no doubls, fears, questionings, just occasions and causes of new trials, teachings, and self-examinations, you will be greatly deceived. Regeneration induceth a new principle into the soul, but it doth not utterly expel the old ; some would have security, not assurance. The principle of sin and unbelief will still abide in us, and still work in us. Their abiding and their acting must needs put the soid upon a severe inquiry, whether they arc not pre- valent in it beyond what the condition of regene- ration will admit. The constant conflicts we must have with sin, will not suffer us to have always so clear an evidence of our condition as we would desire. Such a persuasion as is prevalent against strong objections to the contrary, keeping up the heart to a due performance of those duties in faith, which belong to the state of regeneration, is the substance of what in this kind you are to look after. Rule II. — If you are doubtful concerning your state and condition, do not expect an extraordinary determination of it, by an immediate testimony of the Spirit of God. I grant, that God doth sometimes, by this means, bring in peace and satisfaction to the soul. He gives his own Spirit immediately, to bear witness with ours that we are the children of God, both upon the account of regeneration and adoption. He doth so, but, as far as we can observe, in a way of sovereignty, when, and to whom he pleaseth. I3esides, that men may content and satisfy themselves with his ordi- nary teachings, consolations, and communications REGENERATION. 465 of his grace, he hath left the nature of that peculiar testimony of the Spirit very dark, and difficult to be found out, few agreeing wherein it doth consist, or what is the nature of it. No one man's experience is a rule to others ; and an un- due apprehension of it is a matter of great danger. Yet it is certain, that humble souls, in extraordi- nary cases, may have recourse to it with benefit and relief thereby. This then you may desire, you may pray for, but not with such a frame of spirit as to refuse that other satisfaction which in the ways of truth and peace you may find. This is the putting of the hand into the side of Christ; but blessed are they who believe, and yet have not seen. Rule III.— If you have, at any time formerly, received any especial or immediate pledge or testi- mony of God given to your souls, as to their sin- cerity, and consequently their regeneration, labour to recover it, and to revive a sense of it upon your spirits, now in your darkness and trouble. I am persuaded there are but few believers, but that God doth at one time or other, in one duty or other, entering into, or coming out of one temptation or another, give some singular testi- mony to their own souls and consciences concern- ing their sincerity, and his acceptance of them. Sometimes he doth this in a duty, wherein he hath enabled the soul to make so near an approach to him, as that it hath been warmed, enlivened, sweetened, satisfied with the presence, the gracious presence of God, and which God hath made to him as a token of his uprightness. Sometimes, when a man is entering into any great temptation, trial, difficult or dangerous duty, that death itself 466 REGENERATION. is feared in it, God comes in by one means or other, by a secret intimation of his love, which he gives him to take along with him for his furniture and provision in his way, and thereby testifies to him his sincerity. And this serves, hke the food of Ehjah, for forty days in a wilderness condition. Sometimes he is pleased to shine immediately into the soul in the midst of its darkness and sorrow, wherewith it is surprised, as not looking for any such expression of kindness, and is thereby re- lieved against its own pressing self-condemnation. And sometimes the Lord is pleased to give these tokens of love to the soul as its refreshment, when it is coming off from the storm of temptations wherewith it hath been tossed. And many other times and seasons there are, wherein God is pleased to give to believers some especial testimony in their consciences to their own integrity. But now, these are all v/rought by a transient operation of the Spirit, exciting and enabling the heart to a spiritual sensible apprehension and receiving of God's expressing kindness towards it. These things abide not in their sense, and in their power which they have upon our affections, but imme- diately pass away. They are therefore to be treasured up in the mind and judgment, to be im- proved and made use of by faith, as occasion shall require ; but we are apt to lose them. Most men know no other use of them, but whilst they feel them ; yea, through ignorance in our duty to im- prove them, they prove like a sudden light brought into a dark place, and again removed, which seems to increase, and really aggravates our sense of the darkness. The true use of them is to lay them up, and ponder them in our hearts, that they may be REGENERATIOX. 467 supports and testimonies to us in a time of need. Have you then, who are now in the dark as to your state and condition, whether you are rege- nerate or not, ever received any such refreshing and cheering testimony from God given to your integrity, and your acceptance vv^ith him there- upon ? Call it over again, and make use of it against those discouragements which arise from your present darkness in this matter, and which keep you off from sharing in the consolation ten- dered to you in this word of grace. Rule IV. — A due spiritual consideration of the causes and effects of regeneration, is the or- dinary way and means whereby the souls of believers come to be satisfied concerning that work of God in them, and upon them. The principal causes of this work, are the Spirit and the word. He that is born again, is born of the Spirit, John iii. 6.; and of the word : " Of his own will begat he us by the word of truth," Jam. i. 18. *' We are born again by the word of God that abideth for ever," 1 Peter i. 23. Wherever, then, a man is regenerate, there hath been an effectual work of the Spirit and of the word upon his soul. This is to be inquired into and after ; ordinarily it will discover itself. Such impressions will be made upon the soul, such a change will be wrought and produced in it, as will not escape a spiritual diligent search and inquiry. And this is much of the duty of such as are in the dark, and uncertain concerning the accomplishment of this work in themselves. Let them call to mind what have been the actings of the Spirit by the word upon their souls ; what Jight thereby hath been communicated unto their 468 REGENERATION. minds ; what discoveries of the Lord Christ, and way of salvation, have been made to them ; what sense and detestation of sin have been wrought in them ; what satisfaction hath been given unto the soul, to choose, accept, and acquiesce in the righteousness of Cluist ; what resignation of the heart unto God, according to the tenor of the covenant of grace, it hath been wrought unto. Call to mind what transactions there have been between God and your souls about these things ; how far they have been carried on ; whether you have broken off the treaty with God, and refused his terms ; or if not, where the stay is between you, and what is the reason, since God hath graciously begun to deal thus with you, that you are not yet come to a thorough close with him in the work and design of his grace ; the defect must of necessity lie on your parts. God doth nothing in vain ; had he not been willing to receive you, he would not have dealt with you so far as he hath done. There is nothing then remains to establish your condition, but a resolved act of your own wills, in answering the mind and will of God. And, by this search, may the soul come to satisfaction in this matter, or at least find out and discover where the hin- drance is, whence the uncertainty doth arise, and what is wanting to complete its desire. Again, this work may be discovered by its effects. There is something that is produced by it in the soul, which may also be considered either with respect to its being and existence, or to its actings and operations ; in the first regard, it is spirit, " that which is born of the Spirit,'* John iii. 6. which is produced by the eftectual REGENERATION. 469 operation of the Spirit of God, it is spirit; a new creature : " He that is in Christ Jesus (who is born again) is a new creature," 2 Cor. v. 17.; a new hfe, a spiritual life, Gal. ii. 20. Eph. ii. 1. In brief, it is an habitual furnishment of all the faculties of the soul with new spiritual vital principles, enabling a person, in all instances of obedience, to lead a spiritual life unto God. This principle is by this work produced in the soul ; and, in respect of its actings, it consists in all the gracious operations of the mind, will, heart, and affections, in the duties of obedience which God hath required of us. This is that which gives life to our duties, (without which the best of our works are but dead works,) and renders them acceptable unto the living God. It is not my business at large to pursue and declare these things. I only mention them, that persons who are kept back from a participation of the consolation tendered from the forgiveness that is with God, because they cannot comfortably con- clude that they are born again, may know how to make a right judgment of themselves, as knowing that it is such persons alone unto whom these consolations do truly and really belong. Let such persons, then, not fluctuate up and down in generals and uncertainties, with heart- less complaints, which is the ruin of the peace of their souls ; but let them really put things to the trial, by the examination of the causes and effects of the work they inquire after. It is by the use of such means, whereby God v/ill be pleased to give them all the assurance and establishment concerning their state and con- dition, which is needful for them, and which 2 R 470 REGENERATION. may give them encouragement in their oours© of obedience. But, supposing all that hath been spoken, what if a man, by the utmost search and inquiry that he is able to make cannot attain any satisfactory persuasion, that indeed this great work of God's grace hath passed upon his soul ; is this a sufficient ground to keep him off from accepting of support and consolation from this truth, that there is forgiveness with God, which is the design of the objection laid down before ? I say, therefore, further, that, 1. Regeneration doth not, in order of time, precede the soul's interest in the forgiveness that is with God, or its being made partaker of the pardon of sin. I say no more but that it doth not precede it in order of time, not determining which hath precedency in order of nature. That, I confess, which the method of the gospel leads to, is, that absolution, acquittance, or the pardon of sin, is the foundation of the communication of all saving grace to the soul, and so precedes all grace what- ever in the sinner. But, because this absolution, or pardon of sin, is to be received by faith, whereby the soul is really made partaker of it, and all the benefits belonging thereunto; and that faith also is the radical grace which we receive in our regene- ration ; for it is by faith that our hearts are puri- fied, as an instrument in the hand of the great purifier, the Spirit of God ; I place these two together, and shall not dispute as to their priority in nature; but in time the one doth not precede the other. 2. It is hence evident, that an assurance of being regenerate is no way previously necessary to the believing of an interest ir. forgiveness ; so REGENERATION. 471 that although a man have not the former, it is or may be his duty to endeavour the latter. When convinced persons cried out. What shall we do to be saved ? the answer was, Believe, and you shall be so. Believe in Christ, and in the remission of sin by his blood, is the first thing that convinced sinners are called to. They are not directed first to secure their souls that they are born again, and then afterwards to believe; but they are first to believe that the remission of sin is tendered to them in the blood of Christ, and that by hhn they may be justified from all things from which they could not be justified by the law ; nor upon this proposition is it the duty of men to question whe- ther they have faith or no, but actually to believe ; and faith, in its operation, will evidence itself. See Acts xiii. 38, 39. Suppose, then, that you do not know that you are regenerate, that you are born of God ; that you have no prevailing, refresh- ing, constant evidence or persuasion thereof; should this hinder you? Should this discourage you from believing forgiveness, from closing with the promises, and thereby obtaining in yourselves an interest in that forgiveness that is with God? Not at all ; nay, this ought exceedingly to excite and stir you up to your duty herein. For, (1 .) Suppose that it is otherwise ; that indeed you are yet in the state of sin, and are only brought under the power of light and conviction ;^ this is the way for a translation into an estate of spiritual life and grace. If you will forbear the acting of faith upon, and for forgiveness, until you are regenerate, you may, and probably you will, come short both of forgiveness and regeneration also. Here lay your foundation, and then your 472 REGENERATION. building will go on. This will open the door to you, and give you an entrance into the kingdom of Ciod. Christ is the door; do not think to climb up over the wall : enter by him, or you will be kept out. (2.) Suppose that you are born again, but yet know it not, as it is the condition of many : this is the way whereby you may receive an evidence thereof. It is good embracing of all signs, tokens, and pledges of our spiritual condition ; and it is so to improve them : but the best course is to follow the genuine natural actings of faith, which leads us into the most settled apprehensions concerning our relation to God, and acceptance with him. Believe first the forgiveness of sin, as the effect of mere grace and mercy in Christ. Let the faith hereof be nourished and strengthened in your souls. This will insensibly influence your hearts to a comforting gospel persuasion of your state and condition towards God, which will be accompanied with assured rest and peace. To wind up this discourse, remember, that what has been spoken with reference to the state of re- generation in general, may be applied to every particular objection, or cause of fear or discourage- ment, that may be reduced to that head. Such are all objections that arise from particular sins, from aggravations of sin by their greatness or circumstances, or relapses into them. The way that the consideration of these things prevails upon the mind to fear, is by begetting an apprehension in men that they are not regenerate ; for if they were, they suppose they could not be so overtaken or entangled. The rules, therefore, laid down are suited to Uie straits of the souls of sinners in all such particular cases. REGENERATION. 473 Lastly, There was somewhat in particular added in the close of the objection, which, although it be not directly in our way, nor of any great im- portance in itself, yet having been mentioned, it is not unmeet to remove it out of the way, that it may not leave entanglements upon the minds of any. Now this is, that some know not, nor can give an account of, the time of their conversion to God, and therefore cannot be satisfied that the saving work of his grace hath passed upon them. This is usually and ordinarily spoken to : and I shall therefore briefly give an account con- cerning it. 1. It hath been shewed, that in this matter there are many things whereon we may regularly found a judgment concerning ourselves ; and it is great folly to wave them all, and put the issue of the matter upon one circumstance. If a man have a trial at law, wherein he hath many evidences speaking for him, only one circumstance is dubious and in question, he will not cast the weight of his cause on that disputed circumstance, but will plead those evidences that are more clear, and testify more fully in his behalf. I will not deny, but that this matter of the time of conversion is oft-times an important circumstance. In the affirmative, when it is known, it is of great use, tending to stability and consolation ; but yet it is still but a circumstance, such as the being of the thing itself doth not depend upon. He that is alive may know that he was born, though he know neither the place where, nor the time when he was so. And so may he that is spiritually alive, and hath ground of evidence that he is so, that he was born again, though he know neither 2r2 474 iMPERFECTioys ly duties. when, nor where, nor how. And this case is usual in persons of quiet natural tempers, who have had the advantage of education under means of light and grace. God oft-times, in such j>erson5, begins and carries on the work of his grace insensibly, so that they come to good growth and maturity be- fore they know that they are alive. Such persons come at length to be satisfied in saying, with the blind man in the gospel, How our eyes were opened, we know not ; only one thing we know, whereas we were blind by nature, now we see. 2. Even in this matter also, we must, it may be, be content to live by faith, and to believe as well what God hath done in us, if it be the matter and subject of his promises, as what he hath done for us, the ground whereof also is the promise, and nothing else. "-e Objections from the preserd state and condi- tion of the soul : Weakness and imper- fection of duty. Opposition from indwelling sin. There is another head of objection against the soul's receiving consolation from an interest in forgiveness, arising from the consideration of its present state and condition as to actual holiness, duties, and sins. Souls complain, when in dark- ness and under temptations, that they cannot lind that holiness, nor those fruits of it, in themselves, which they supjx)se an interest in f>ardoning mercy will produce. Their hearts they find are weak, and all their duties are worthless ; if they were weighed in the balance, they would be all found too li^ht. In the best of them there is such a mix- tttie of self-hypocrisy, unbehef. vain-glory, that they IMPERFECTIONS IN DUTIES. 475 are even ashamed and confounded with the re- membrance of them. These things fill them with discouragements, so that they refuse to be com- forted, or to entertain any refreshing persuasion from the truth insisted on ; but rather conclude, til at they are utter strangers to that forgiveness which there is with God ; and so continue help- less in their depths. According to the method proposed, and hitherto pursued, I shall only lay down some such general rules as may support a soul under the despon- dencies that are apt in such a condition to befal it, that none of these things may weaken it in its endeavours to lav hold of fors^iveness. And, I. This is the proper place to put in execution our seventh rule, to take heed of heartless com- plaints when vigorous actings of grace are ex- pected of us. If it be thus indeed, why lie you on your faces ? why do you not rise, and put out yourselves to the utmost, giving all diligence to add one grace to another, until you find yourselves in a better frame? Supposing, then, the putting of that rule into practice, I add, that, 1. Known holiness is apt to degenerate into self-righteousness. What God gives us on the account of sanctification, we are ready enough to reckon on the score of justification. It is a hard thing to feel grace, and to believe as if there were none. We have so much of the Pharisee in us by nature, that it is sometimes well that our good is hid from us. Wc are ready to take our corn and wine, and bestow them on other lovers. Were there not in our hearts a spiritually sensible prin- ciple of corruption, and in our duties a discernible mixture of self, it would be impossible we should 476 IMPERFECTIONS IN DUTIES. walk so humbly as is required of those who hold communion with God in a covenant of grace and pardoning mercy. It is a good life which is at- tended with a faith of righteousness, and a sense of corruption. Whilst I know Christ's righteous- ness, I shall the less care to know my own holi- ness. To be holy is necessary ; to know it, some- times a temptation. 2. Even duties of God's appointment, when turned into self-righteousness, are God's greatest abhorrence, Isa. Ixvi. 2, 3. What hath a good original, may be vitiated by a bad end. 3. Oftentimes holiness in the heart is more known by the opposition that is there made to it, than by its own prevalent working ; the Spirit's operation is known by the flesh's opposition. We find a man's strength by the burden he carries, and not the pace that he goes. " Oh, wretched man that I am, who shall deliver me from the body of this death ?" is a better evidence of grace and holiness, than " God, I thank thee I am not as other men." A heart pressed, grieved, burdened, not by the guilt of sin only, which reflects with trouble on an awakened conscience, but by the close adhering power of indwelling sin, tempting, seducing, soliciting, hindering, captivating, con- ceiving, restlessly disquieting, may from thence have as clear an evidence of holiness, as from a delightful fruit-bearing. What is it that is trou- bled and grieved in thee ? what is it that seems to be almost killed and destroyed, that cries out, complains, longs for deliverance ? Is it not the new creature ? is it not the principle of spiritual life, whereof thou art partaker ? I speak not of trouble and disquietments for sin committed, nor IMPERFECTIONS IN DUTIES. 477 of fears and perturbations of mind, lest sin should break forth to loss, shame, ruin, dishonour ; nor of the contending of a convinced conscience, lest damnation should ensue ; but of the striving of the spirit against sin, out of a hatred and a loath- ing of it, upon all the mixed considerations of love, grace, mercy, fear, the beauty of holiness, excellency of communion with God, that are pro- posed in the gospel. If thou seemest to thyself to be only passive in these things, to do nothing but to endure the assaults of sin ; yet if thou art sen- sible, and standest under the stroke of it, as under the stroke of an enemy, there is the root of the matter. And as it is thus as to the substance and being of holiness, so it is also as to the degrees of it. Degrees of holiness are to be measured more by opposition than self-operation. He may have more grace than another, who brings not forth so much fruit as the other ; because he hath more opposition, more temptation, Isa. xli. 17. And sense of the want of all, is a great sign of some- what in the soul. II. As to what was alleged to the nothingness, the selfishness of duty, I say, 1. It is certain, whilst we are in the flesh, our duties will taste of the vessel whence they proceed. Weakness, defilements, treachery, hypocrisy, will attend them. To this purpose, whatever some pretend to the contrary, is the complaint of the church, Isa. Ixiv. 6. The chaff oftentimes is so mixed with the wheat, that corn can scarce be discerned. And this know, that the more spiii- tual any man is, the more he sees of his unspiritual- ness in his spiritual duties. An outside perform- ance will satisfy an outside christian. Job abhorred 478 IMPERFECTIONS IN DUTIES. himself most, when he knew himself best. The clearer discoveries we have had of God, the viler will every thing of self appear. Nay, further, duties and performances are oftentimes very ill measured by us ; and those seem to be first, which indeed are last, and those to be last, which indeed are first. I do not doubt but a man, when he hath had distractions to wrestle with, no outward advan- tage to further him, no extraordinary provocations of hope, fear, or sorrow, on a natural account, in his duty, may rise from his knees with thoughts that he hath done nothing in his duty but pro- voked God ; when there hath been more workings of grace, in contending v^ith the deadness cast on the soul by the condition that it is in, than when by a concurrence of moved natural affections, and outward provocations, a frame hath been raised, that hath to the party himself seemed to reach to heaven ; so that it may be, this perplexity about duties is nothing but what is common to the people of God, and which ought to be no obstruction to peace and settlement. 2. As to the pretence of hypocrisy, you know what is usually answered ; it is one thing to do a tiling in hypocrisy, anothe'r not to do it without a mixture of hypocrisy. Hypocrisy, in its long extent, is every thing that for matter or manner comes short of sincerity. Now, our sincerity is no more perfect than our other graces ; so that in its measure it abides with us, and adheres to all we do. In like manner, it is one thing to do a thing for vain-glory, and to be seen of men, another not to be able wholly to keep off the subtle insinua- tions of self and vain-glory. He that doth a thing in hypocrisy and for vain glory, is satisfied with IMPERFECTIONS IN DUTIES. 479 some corrupt end obtained, thongh he be sensible that he sought such an end. He that doth a thing with a mixture of hypocrisy, that is, with some breaches upon the degrees of his sincerity, witli some insensible advancements in performance on outward considerations, is not satisfied with a self- end attained, and is dissatisfied with the defect of his sincerity. In a word, wouldst thou yet be sincere, and dost endeavour so to be in private duties and in public performances ; in praying, hearing, giving alms, zealous actings for God's glory and the love of the saints, though these duties are not, it may be, sometimes done without sensible hypocrisy, I mean as traced to its most subtle insinuations of self and vain-glory ; yet are they not done in hypocrisy ; nor do they denomi- nate the persons by whom they are performed hypocrites. Yet I say of this, as of all that is spoken before, it is of use to relieve us under a troubled condition, but of none to support us or encourage us to abide in it. 3. Know that God despiseth not small things ; he takes notice of the least breathings of our hearts after him, when we ourselves can perceive no such thing. He knows the mind of the Spirit, in those workings which are never formed to that height, that we can reflect upon them with our observa- tion. Every thing that is of him is noted in his book, though not in ours ; he took notice, that when Sarah was acting unbelief towards him, yet that she shewed respect and regard to her husband, calling him lord. Gen. xviii. 12. 1 Pet. iii. 6. And even whilst his people are sinning, he can find something in their hearts, words, or ways, that pleaseth liim ; much more so in their duties. He 480 IMPERFECTIONS IN DUTIES. is a skilful refiner, that can find much gold in that ore where we see nothing but lead or clay. He remembers the duties which we forget, and for- gets the sins which we remember. He justifies our persons, though ungodly, and will also our duties, though not perfectly godly. 4. To give a little further support in reference unto our wretched miserable duties, and to them that are in perplexities on that account, know that Jesus Christ takes whatever is evil and un- savoury out of them, and makes them accept- able. When an unskilful servant gathers many herbs, flowers, and weeds in a garden, you gather those out that are useful, and cast the rest out of sight. Christ deals so with our performances. All the ingredients of self that are in them on any account, he takes away, and adds incense to what remains, and presents it to God. This is the cause that the saints at the last day, when they meet their own duties and performances, they know them not, they are so changed from what they were when they went out of their hands : " Lord, when saw we thee naked or hungry ?" so that God accepts a little, and Christ makes our little a great deal. 5. Is this an argument to keep thee from be- lieving ? The reason why thou art no more holy is, because thou hast no more faith. If thou hast no holiness, it is because thou hast no faith ; holi- ness is the purifying of the heart by faith, or our obedience unto the truth. And the reason why thou art no more in duty, is because thou art no more in believing ; the reason why thy duties are weak and imperfect, is because thy faith is weak and imperfect. Hast thou no holiness? believe, INDWELLING 8IN. 481 that thou mayest have ; hast thou but a httle, or that which is imperceptible ? be stedfast in be- lieving', that thou mayest abound in obedience. Do not resolve not to eat thy meat until thou art strong, when thou hast no means of being strong, but by eating thy bread, which strengthens the heart of man. Again, The powerful tumultuating of indwell- ing sin or corruption, is another cause of the same kind of trouble and despondency : " They that are Christ's have crucified the flesh, with the lusts thereof." But we find, say some, several corruptions working effectually in our hearts, car- rying us captive to the law of sin ; they disquiet with their power, as well as with their guilt. Had we been made partakers of the law of the Spirit of life, we had, ere this, been more set free from the law of sin and death. Had sin been pardoned fully, it would have been subdued more effectually. There are three considerations which make the actings of indwelling sin to be so perplexing to the soul. 1. Because they are unexpected. The soul looks not for them upon the first great conquest made of sin, and universal engagement of the heart unto God. When it first says, " I have sworn, and have stedfastly purposed to keep thy righteous judgment," commonly there is peace at least for a season from the vigorous actings of sin. There are many reasons why so it should be : old things are then passed away, all things are become new ; and the soul, under the power of that universal change, is utterly turned away from those things that should foment, stir up, provoke, or cherish any lust or temptation. Now, 2s 482 INPWELLING SIN. when some of these advantages are past, and sin begins to stir and act again, the soul is surprised, and thinks the work that he hath passed through, was not true and effectual, but temporary only. Yea, he thinks perhaps that sin hath more strength than it had before, because he is more sensible than he was before. As one that hath a dead arm or limb, whilst it is mortified, endures deep cuttings and lancings, and feels them not ; when spirits and sense are brought into the place again, he feels the least cut, and may think the instru- ments sharper than they were before, when all the difference is, that he hath got a quickness of sense, which before he had not. It may be so with a person in this case ; he may think lust more powerful than it was before, because he is more sensible than he was before. Yea, sin in the heart is like a snake or serpent ; you may pull out the sting of it, and cut it into many pieces ; though it can sting mortally no more, nor move his whole body at once, yet it will move in all its parts, and make an appearance of a greater motion than formerly. So it is with lust, when it hath received its death's wound and is cut in pieces, yet it moves in so many parts as it were in the soul, that it amazes him that hath to do with it ; and thus coming unexpectedly, fills the spirit oftentimes with disconsolation. 2. It hath also in its actings a universality. This also surprises ; there is a universality in the actings of sin, even in believers. There is no evil that it will not move to ; there is no good that it will not attempt to hinder ; no duty that it will not defile. And the reason of this is, because we are sanctified but in part ; not ia any part wholly, INDWELLING SIN. 483 l^hoiigli savingly and truly in every part. There is sin remaining in every faculty, in all the aflfec- tions, and so may be acting in and towards any sin that the nature of man is liable to. Degrees of sin there are, that all regenerate persons are exempted from ; but unto solicitations to all kinds of sin, they are exposed ; and this helps on the temptation. 3. It is endless and restless ; never quiet, con- quering nor conquered : it gives not over, but rebels being overcome, or assaults afresh having prevailed. Oft-times, after a victory obtained, and an opposition subdued, the soul is in expec- tation of rest and peace from its enemies : but this holds not. It works and rebels again and again, and will do so whilst we live in this world ; so that no issue will be put to our conflict, but by death. This is at large handled elsewhere, in a treatise lately published on this peculiar subject. These and the like considerations attending the actings of indwelling sin, do oftentimes en- tangle the soul in making a judgment of itself, and leave it in the dark as to its state and con- dition. A few things shall be offered to this objec- tion also. 1 . The sensible, powerful actings of indwelling sin, are not inconsistent with a state of grace. There are in the same person contrary principles, the flesh and the spirit ; these are contrary, and there are contrary actings from these principles : ''The flesh lusteth against the spirit, and the spirit against the flesh :" Gal. v. 17. and these actings are described to be greatly vigorous in other places ; *' Lust wars against our souls," James iv. 1. 484 INDWELLING SIN. 1 Pet. ii. 11. Now, to war is not to make faint or gentle opposition, to be slighted and contemned, but it is to go out with great strength, to use craft, subtlety, and force, so as to put the whole issue to a hazard. So these lusts war ; such are their actings in and against the soul. And therefore the apostle saith, " You cannot do the things that you would," Gal. v. 1. In this conflict indeed the understanding is left unconquered ; it condemns and disapproves of the evil led into : and the will is not subdued ; it would not do the evil that is pressed upon it, and there is a hatred or aversion remaining in the affections to sin : but yet notwith- standing, sin rebels, fights, tumultuates, and leads captive, Rom. vii. 14 — 17. This objection, then, may receive this speedy answer. Powerful actings and workings, universal endless strugglings of in- dwelling sin, seducing to all that is evil, putting itself forth to the disturbance and unsettlement of all that is good, is no sufficient ground to conclude a state of alienation from God. See for this the other treatise before mentioned at large. 2. Your state is not at all to be measured by the opposition that sin makes to you, but by the opposition you make to it ; be that ever so great, if this be good, be that ever so restless and power- ful, if this be sincere, you may be disquieted, you can have no reason to despond. I have mentioned these things, only to give a specimen of the objections which men usually raise up against an actual closing with the truth insisted on, to their consolation : and we have also given in upon them some rules of truth for their relief, not intending in them absolute satisfaction as to the whole of tlie cases mentioned, but only to DEPORTMENT OF THE SOUL. 48.5 remove the darkness raised by them so out of the way, as that it might not hinder any from mixing the word with faith, which hath been dispensed from this blessed testimony, that '' there is for- giveness with God, that he may be feared." Verses V. and VI. We now proceed to the second part of this psalm, which contains the deportment of a sin- perplexed soul; when by faith it hath discovered where its rest lies, and from whom its relief is to be expected ; even from the forgiveness which is with God, whereof we have spoken. There are two things in general, as was before mentioned, that the soul in that condition applies itself to ; whereof the first respects itself, and the other the whole Israel of God. That which respects itself, is the description of that frame of heart and spirit which he was brought into, upon faith's discovery of forgiveness in God ; with the duties that he applied himself to, the grounds of it, and the manner of its performance, ver. 5, 6. / luait for the Lordy my soul doth waitj and in his word do I hope. My soul waiteth for the Lord, more than they that watch for the morning : I say^ 7nore than they that watch for the rnorning. Herein, I say, he describes both his frame of spirit, and the duty he applied himself to, both as to matter and manner. 1. I shall, as in the method hitherto observed, first consider the reading of the words, then their sense and importance, with the suitableness of the things mentioned in them to the condition of the 2 b 2 486 DEPORTMENT OF THE SOUL. soul under consideration ; all which will yield us a foundation of the observations that are to be drawn from them. The words rendered strictly, or word for word, lie thus: " I have earnestly expected Jehovah ; my soul hath expected, and in his word I have tarried, or waited." ^' My soul to the Lord, more than (or before) the watchmen in the morning ; the watchmen in the morning ; or unto the morning." " I have waited or expected ;" the word in the original signifies to expect, to hope, to wait. The word denotes, to be intent on any one with great desire ; to behold or regard him, and to depend upon him ; and it also expresses the earnest inclination and intention of the will and mind. Paul seems to have expressed this word to the full, Rom. viii. 19. by apokaradokia, an intent or earnest expectation, expressing itself by putting forth the head, and looking round with earnestness and diligence. — And this is also signified expressly by this word. Psalm Ixix. 20. in the Heb. "■ And I looked for some to take pity." I looked round about, this way and that way, diligently and solicitously, to see if any would pity me, or lament with me. Thus, I have waited, is as much as, *' I have diligently, with intenseness of soul, mind, will, and affections, looked unto God, in earnest expec- tation of that from him which I stand in need of; and which must come forth from the forgiveness that is with him." 2. I have, saith he, waited for, or expected, DEPORTMENT OF THE SOUL. 487 Jehovah ; he uses the same name of God in his expectation, that he first fixes on in his appHca- tion to him. And it is not this or that means, nor this or that assistance, but it is Jehovah himself that he expects and waits for. It is Jehovah himself that must satisfy the soul ; his favour and loving- kindness, and what flows from them. If he come not himself, if he give not himself, nothing else will relieve. 3. '' My soul doth wait," or expect; it is no outward duty that I am at, no lip-labour, no bodily work, no formal, cold, careless perform- ance of a duty; no, ''my soul doth wait;" it is soul- work, heart-work, I am at ; I wait, I wait with my whole soul. 4. "In his word do I hope," or wait. There is not any thing of difficulty in these words ; the word used (in the Hebrew) signifies " to hope, expect, endure, and sustain, with care, solicitous- ness, and endeavours." Hence the Septuagint have rendered the word, " I have sustained and waited with patience." And this on the word ; or he sustained his soul with the word of promise, that it should not utterly faint. Seeing he had made a discovery of grace and forgiveness, though yet at a great distance ; he had a sight of land, though he was yet in a storm at sea ; and therefore encourages himself, or his soul, that it doth not despond. But yet all this that we have spoken reaches not the intenseness of the soul of the psalmist in this his expectation of Jehovah. The earnest engagement of his soul in this duty rises up above what he can express. Therefore he 488 DEPORTMENT OF THE SOUL. proceeds, ver. 6. " My soul," saith he, " waiteth for the Lord," that is, expects him, looks for him, waits for his coming to me in love, and with for- giveness, " more than the watchers for the morn- ing, the watchers for the morning." These latter words are variously rendered, and variously expounded. The Septuagint and vulgar I^tin render them, " from the morning- watch until night ;" others, " from those that keep the morning- watch, unto those that keep the evening- watch." " More than the watchers in the morn- ing, more than the watchers in the morning." The words are also variously expounded. Austin would have them to signify, the placing of our hopes on the morning of Christ's resurrec- tion, and continuing in them until the night of our own death. Jerome, who renders the words, *' from the morning-watch to the morning-watch," expounds them, of continuing our hopes and expectations, from the morning that we are called into the Lord's vineyard, to the morning when we shall receive our reward, as much to the sense of the place as the former : and so Chrysostom interprets it of our whole life. It cannot be denied that they were led into these mistakes by the translation of the Septua- gint and that of the vulgar Latin, both of which have divided words quite contrary to their proper dependence ; and read them thus : '' My soul expcctcth the Lord. From the morning-watch to the night-watch, let Israel trust in the Lord." So making the words to belong to llie following exhortation to others, which are plainly a part of the expression of his own duty. DEPORTMENT OF THE SOUL. 489 The words then are a comparison, and an allu- sion to watchmen, and may be taken in one of these two senses. 1 . In things civil : as those who keep the watch of the night, do look, and long for, and expect the morning, when being dismissed from their guard, they may take that sleep that they need and desire, which expresses a very earnest expec- tation, inquiry, and desire : or, 2. In things sacred : with the Chaldee para- phrast, which renders the words, " more than they that look for the morning- watch, which they care- fully observe, that they may offer the morning sacrifice." In this sense, as saith he, the warders and watchers in the temple do look diligently after the appearance of the morning, that they may with joy offer the morning sacrifice in the ap- pointed season; so, and with more diligence, doth my soul wait for Jehovah. You see the reading of the words; and how far the sense of them opens itself to us by that con- sideration. Let us then, next, see briefly the several parts of them, as they stand in relation one to another. We have, then, 1 . The expression of the duty wherein he was ex- ercised ; and that is, earnest waiting for Jehovah. 2. The foundation of his waiting and expecta- tion ; that is, the word of God, the word of pro- mise ; he diligently hoped in the word. 3. The frame of his spirit in, and the manner of his performance of this duty expressed, (1.) In the words themselves that he uses, ac- cording as we opened them before. (2.) In the emphatical reduplication, yea. 490 DEPORTMENT OF THE SOUL. triplication of his expression of it; " I wait for God, my soul waiteth for God, my soul for the Lord." (3.) In the comparison instituted between his discharge of his duty, and other performances of a corporeal watch, with the greatest care and dili- gence ; '' more than they that watch for the morning." So that we have, 1. The duty he performed ; earnest waiting and expectation. 2. The object of his waiting, Jehovah himself. 3. His support in that duty, the word of promise. 4. The manner of his performance of it. (1.) With earnestness and diligence. (2.) With perseverance. Let us then now consider the words, as they con- tuin the frame and working of a sin-entangled soul. Having been raised out of his depths by the discovery of forgiveness in God, as was before declared ; yet not being immediately made par- taker of that forgiveness, as to a comforting sense of it, he gathers up his soul from wandering from God, and supports it from sinking under his pre- sent condition. " It is," saith he, '' Jehovali alone, with whom is forgiveness, that can relieve and do me good ; his favour, his loving-kindness, his communication of mercy and grace from thence, is that which I stand in need of; on him therefore do I with all heedfulness attend ; on him do I wait ; my soul is filled with expectation from him : surely he will come to me, he will come and refresh me ; though he seem as yet to be afar off, and to leave me in tJiese depths, yet I have his word of promise to suj)port and stay my soul, on which I will lean. DEPORTMENT OF THE SOUL. 491 until I obtain the enjoyment of him, and his kind- ness, which is better than life." And this is the frame of a sin-entangled soul, who hath really by faith discovered forgiveness in God, but is not yet made partaker of a comforting refreshing sense of it. And we may represent it in the ensuing observations. I. The first proper fruit of faith's discovery of forgiveness in God to a sin-distressed soul, is wait- ing in patience and expectation. II. The proper object of a sin-distressed soul's waiting and expecting, is God himself as recon- ciled in Christ : " I have waited for Jehovah." III. The word of promise is the soul's great sup- port in waiting for God : " in thy word do I hope." IV. Sin-distressed souls wait for God with earnest intention of mind, diligence, and expecta- tion ; from the redoubling of the expression. V. Continuance in waiting until God appears to the soul, is necessary and prevailing : necessary, as that without which we cannot attain assistance; and prevailing, as that wherein we shall never fail. V^I. Establishment in waiting where there is no present sense of forgiveness, yet gives the soul much secret rest and comfort. This observation arises from the influence which these verses have unto those that follow. The psalmist having attained thus far, can now look about him, and begin to deal with others, and exhort them to an expecta- tion of grace and mercy. And thus, though the soul be not absolutely in the haven of consolation where it would be, yet it hath cast out an anchor that gives it establish- ment and security. Though it be still tossed, yet it is secured from shipwreck, and is rather 492 PATIENT EXPECTATION. sick than in danger : a waiting condition is a con- dition of safety. Hence it is that he now turns himself to others, and, upon the experience of the discovery that he had made of forgiveness in God, and the esta- bhshment and consolation he found in waiting on him, he calls upon, and encourages others to the same duty, ver. 7, 8. The propositions laid down, I shall briefly pass through ; still with respect to the state and condi- tion of the soul, represented in the psalm. Many things that might justly be insisted on in the im- provement of these truths, -have been anticipated in our former general rules. To them we must therefore sometimes have recourse ; because they must not be again repeated. On this account, I say, we shall pass through them with all briefness possible ; yet so as not wholly to omit any direc- tions that are here tendered to us, as to the guid- ance of the soul, whose condition, and the working of whose faith, is here described. This therefore, in the first place, is proposed. The Jirst proper fruit of faitK s discovery of for- giveness in God to a sin-distressed soul, is waiting in patience and expectation. This the psalmist openly and directly applies himself unto, and expresses to have been, as his duty, so his practice. And he doth it so empha- tically, as was manifested in the opening of the words, that I know not that any duty is any where in the scripture so recommended and lively repre- sented to us. You must therefore, for the right understand- ing of it, call to mind what hath been spoken PATIENT EXPECTATION. 493 concerning the state of the soul inquired into ; its depths, entanglements, and sense of sin, with its application to God about those things, as also remember what hath been delivered about the nature of forgiveness, with the revelation that is made of it to the faith of believers ; and that this may be done, where the soul hath no refreshing sense of its own interest therein. It knows not that its own sins are forgiven, although it believes that there is forgiveness with God. Now, the principal duty that is incumbent on such a soul, is that laid down in the proposition, namely, patient waiting and expectation. Two things must be done in reference here- unto; 1. The nature of the duty itself is to be declared. And, 2. The necessity and useful- ness of its practice is to be evinced and demon- strated. For the nature of it, something hath been inti- mated, giving light into it, in the opening of the words here used by the psalmist to express it by. But we may observe, that these duties, as required of us, do not consist in any particular acting of the soul, but in the whole spiritual frame and deport- ment of it, in reference to the end aimed at in and by them. And this waiting, as here and else- where commended to us, and which is compre- hensive of the especial duties of the soul in the case insisted on and described, comprehends these three things: 1. Quietness, in opposition to haste, and tumultuating of spirit, 2. Diligence in opposition to spiritual sloth, despondency, and neglect of means. 3. Expectation, in opposition to despair, distrust, and other proper immediate actings of unbelief. 2 T 494 PATIENT EXPECTATION. 1 . Quietness. Hence this waiting itself is some- times expressed by silence. To wait is to be silent : *' It is good both to hope, (in the Heb.) and to be silent, for the salvation of the Lord," Lam. iii. 26. that is, to wait quietly, as we have rendered the word. And the same word we render sometimes to rest : *' Rest on the Lord," Psa. xxxvii. 7. (in the Heb. be silent unto him,) where it is joined with hoping or waiting, as that which belongs unto the nature of it ; and so in sundry other places. And this God in an especial manner calleth souls unto in straits and distresses : ** In quietness and confidence," saith he, '* shall be your strength," Isa. xxx. 15. And the effect of the righteousness of God by Christ, is said to be " quietness and assurance forever," Isa. xxxii. 17. First quietness, and then assurance. Now, this silence and quietness which accompanies waiting, yea, which is an essential part of it, is opposed. I. To haste ; and haste is the soul's undue lifting up itself, proceeding from a weariness of its condi- tion, to press after an end of its troubles, not according to the conduct of the Spirit of God. Thus, when God calls his people to waiting, he expresses the contrary acting unto this duty, by the lifting up of the soul : " Though the vision tarry, wait for it ; behold, his soul which is lifted up is not upright in him, but the just shall live by faith," Hab. ii. 3, 4. God hath given unto the soul a vision of peace, through the discovery of that forgiveness which is with him; but he will have us wait for an actual participation of it unto rest and comfort. He that will not do so, but lifts up his soul, that is, in making haste beyond the rule and method of the Spirit of God iu this PATIENT EXPECTATION. 495 matter, his heart is not upright in him, nor will he know what it is to live by faith. This ruins and disappoints many a soul in its attempts for for giveness. The prophet, speaking of this matter tells us, that *' he that believeth shall not, (and will not,) make haste," Isa. xxviii. 16. Which words the apostle twice making use of, in both places renders them, " Whosoever believeth on him shall not be ashamed," or confounded, Rom. ix. 33. chap. x. 11. And that because this haste turns men off from believing, and so disappoints their hopes, and leaves them to shame and confu- sion. Men, with a sense of the guilt of sin, hav- ing some discovery made to them of the rest, ease, and peace, which they may obtain to their souls by forgiveness, are ready to catch greedily at it, and make false, unsound, undue applications of it unto themselves. They cannot bear the yoke that the Lord hath put upon them, but grow impatient under it, and cry with Rachel, *' Give me chil- dren, or I die." Any way, they would obtain it. Now, as the first duty of such a soul is to apply itself unto waiting ; so the first entrance into wait- ing consists in this silence and quietness of heart and spirit. This is the soul's endeavour to keep itself humble, satisfied with the sovereign pleasure of God in his condition, and refusing all ways and means of rest and peace, but what it is guided and directed unto by the word and Spirit. 2. As it is opposed unto haste, so it is unto tumultuous thoughts, and vexatious disquietments ; the soiiJ is silent, " I was dumb, I opened not my mouth, because thou didst it," Psa. xxxix. 9. He redou- bles the expression, whereby he sets out his endea- vour to quiet and still his soul in the will of God. 496 PATIENT EXPECTATION. In the condition discoursed of, the soul is apt to have many tumultuous thoughts, or a multitude of perplexing thoughts, of no use or advantage to It. How they are to be watched against and rejected, was before declared in our general rules : this quietness in waiting will prevent them. And this is the first thing in the duty prescribed. 2. Diligence, in opposition to spiritual sloth, is included in it also. Diligence is the activity of the mind in the regular use of means, for the pursuit of any end proposed. The end aimed at by the soul, is a comforting, refreshing interest in that forgiveness which is with God. For the attaining hereof, there are sundry means instituted and blessed of God. A neglect of them, through regardlessness or sloth, will certainly disappoint the soul from attaining that end. It is confessedly so in things natural. He that soweth not, must not think to reap ; he that clothes not himself, will not be warm ; nor he enjoy health, who ne- glects the means of it. Men understand this as to their outward concerns : and, although they have a due respect unto the blessing of God, yet they expect not to be rich without industry in their ways. It is so also in things spiritual. God hath appointed one thing to be the means of obtaining another ; in the use of them doth he bless us, and from the use of them doth his glory arise ; because they are his own appointments. And this diligence wholly respects practice, or the regular use of means. A man is said to be dili- gent in business, to have a diligent hand ; though it be an affection of the mind, yet it simply respects practice and operation. This diligence in his waiting, David expresses, Psa. xl. 1. we render it. PATIENT EXPECTATION. 497 '* I have waited patiently f ' that is, (in the Hebrew) <' waiting, I have waited ;" that is, diligently, earnestly, in the use of means. So he describes this duty by an elegant similitude : ''Behold, as the eyes of servants look unto the hand of their masters; and as the eyes of a maiden unto the hand of her mistress ; so our eyes wait upon the Lord our God, until that he have mercy on us," Psalm cxxiii. 2. Servants that wait upon their masters, and look to their hands, it is to expect an intimation of their mind as to w^hat they would have them do, that they may address themselves unto it. So, saith he, do we wait for mercy ; not in a sloth- ful neglect of duties, but in a constant readiness to observe the will of God in all his commands. An instance hereof we have in the spouse, when she was in the condition here described, Cant. iii. 1,2. She wanted the presence of her Beloved, which amounts to the same state which we have under consideration ; for where the presence of Christ is not, there can be no sense of forgiveness. At first she seeks him upon her bed : " By night, upon my bed, I sought him whom my soul loveth, I sought him, but I found him not." She seems herein to have gone no further than desires ; for she was in her bed, where she could do no more ; and the issue is, she found him not ; but doth she so satisfy herself, and lie still, waiting until he should come there unto her ? No ; she says, " I will rise now, and go about the city, in the streets and in the broad ways ; I will seek him whom my soul loveth." She resolves to put herself into the use of all means, whereby one may be sought that is wanting. In the city, streets, and fields, she would inquire after him. And the blessed 2 t2 498 PATIENT EXPECTATION. success she had herein is reported, " She found him, she held him, she would not let him go,** ver. 4. This then belongs to the waiting of the soul. Diligence in the use of means, whereby God is pleased ordinarily to communicate a sense of pardon and forgiveness, is a principal part of it. What these means are, is known. Prayer, meditation, reading, hearing the word, dispen- sation of the sacraments, they are all appointed to this purpose ; they are all means of communi- cating love and grace to the soul. Be not then heartless or slothful ; up, and be doing ; attend with diligence to the word of grace; be fervent in prayer, assiduous in the use of all ordi- nances of the church, in one or other of them, at one time or other, thou wilt meet with him whom thy soul loveth ; and God through him will speak peace unto thee. 3. There is expectation in it, which lies in a direct opposition to all the actings of unbelief in this matter, and is the very life and soul of the duty under consideration. So the psalmist de- clares, " My soul, wait thou only upon God ; for my expectation is from him," Psalm Ixii. 5. The soul will not, cannot in a due manner wait on God, unless it hath expectations from him ; unless, as James speaks, he looks to receive somewhat from him, chap. i. 7. The soul in this condition regards forgiveness, not only as by itself it is desired, but principally as it is by God promised ; thence they expect it. This is expressed in the fourth proposition before laid down, namely, That sin-distressed souls wait for God with earnestness, intention of mind, and expectation. As this arises from the redoubling of the expression ; so priiici' PATIENT EXPECTATION. 499 pally from the nature of the comparison that he makes of himself in his waiting with them that watch for the morning. Those that watch for the morning do not only desire it, and prepare for it, but they expect it, and know assuredly that it will come. Though darkness may, for a time, be troublesome, and continue longer than they would desire, yet they know, that the morning hath its appointed time of return, beyond which it will not tarry ; and therefore they look out for its appear- ance on all occasions. So it is with the soul in this matter. So says David, " I will direct my prayer unto thee, (in the Hebrew,) and look up," Psa. V. 3. So we ; the words before are defective (in the Hebrew) " In the morning," or rather every morning, *' I will order unto thee." We restrain this unto prayer : " I will direct my prayer unto thee." But this was expressed directly in the words foregoing : " In the morning thou shalt hear my voice," that is, the voice of my prayer and supplications, as it is often supplied. And although the psalmist doth sometimes repeat the same thing in different expressions, yet here he seemeth not so to do, but rather proceeds to declare the gene- ral frame of his spirit in walking with God. " I will," saith he, " order all things towards God," so as that I may wait upon him in the ways of his appointment ; (in the Hebrew, " and will look up.") It seems in our translation to express his posture in his prayer. But the word is of another importance. It is diligently to look out after that which is coming towards us, a looking-out after the accomplishment of our expectation. This is a part of waiting for God ; yea, as was said, the life of it, that which is principally intended in it. 500 PATIENT EXPECTATION. The prophet calls it, his standing upon his watch- tower, and watching to see what God would speak unto him, Hab. ii. 1. namely, in answer to that prayer which he put up in his trouble. He is now waiting in expectation of an answer from God. And this is that which poor, weak, trem- bling sinners are so encouraged unto, *' Strengthen the weak hands, and confirm the feeble knees. Say unto them that are of a fearful heart, Be strong, fear not, behold your God will come," Isa. XXXV. 3, 4. Weakness and discouragements are the effects of unbelief. These he would have removed with an expectation of the coming of God to the soul, according to the promise. And this I say belongs to the waiting of the soul in the condition described. Such a one doth expect and hope that God will, in his season, manifest himself and his love to him, and give him an experimental sense of a blessed interest in for- giveness. And the accomplishment of this pur- pose and promise of God, he looks out after con- tinually. He will not despond and be heartless, but stir up and strengthen himself to a full ex- pectation to have the desires of his soul satisfied in due time ; as we find David doing in places almost innumerable. This is the duty that in the first place is recom- mended to the soul which is persuaded that there is forgiveness with God, but sees not its own in- terest therein. Wait on, or for, the Lord. And it hath two properties, when it is performed in a due manner ; namely, patience and perseverance. By the one, men are kept to the length of God's time ; by the other, they are preserved in a due length of their own duty. PATIENT EXPECTATION. 501 And this is that which was laid down in the first proposition drawn from the words ; namely, That continuance in watching, until God api)ears to the soul, is necessary, as that without which we cannot attain what we look after, and pre- vailing, as that wherein we shall never fail. God is not to be limited, nor his times pre- scribed to him. We know our way, and the end of our journey ; but our stations of especial rest, we must wait for at his mouth, as the people did in the wilderness. When David comes to deal with God in his great distress, he says unto him, " O Lord, thou art my God, my times are in thine hand," Psalm xxxi. 14, 15. His times of trouble and of peace, of darkness and of light, he acknowledged to be in the hand, and at the disposal, of God ; so that it was his duty to wait his time and season for his share and portion in them. During this state, the soul meets with many oppositions, difficulties, and perplexities, especially if its darkness be of long continuance : as with some it abides many years, with some all the days of their lives. Their hope being hereby deferred, makes their hearts sick, and their spirits oftentimes to faint ; and this fainting is a defect in waiting, for want of perseverance and conti- nuance, which frustrates the end of it. So David, " I had fainted, unless I had believed to see the goodness of the Lord," Psalm xxvii. 13. Had I not received support by faith, I had fainted. And wherein doth that consist ? What was the faintino- which he had been overtaken with, without the support mentioned ? It was a relinquishment of waiting on God, as he manifests by the exhortation 50*2 PATIENT EXPECTATION. which he gives to himself and others : " Wai* on the Lord, be of good courage, and he shal strengthen thy heart ; wait, I say, on the Lord," ver. 14. Wait with courage and resolution, that thou faint not. And the apostle puts the blessed event of faith and obedience upon the avoidance of this evil : *' We shall reap, if we faint not," Gal. vi. 9. Hence we have both encourpgement given against it, and promises that in the way of God we shall not be overtaken with it. " Consider the Lord Christ," saith the apostle, " the Cap- tain of your salvation, lest ye be wearied, and faint in your minds," Heb. xii. 3. Nothing else can cause you to come short of the mark aimed at. And " they," saith the prophet, " who wait on the Lord," that is, in the use of the means by him appointed, "shall not faint," Isa. xl. 31. This continuance, then, in waiting, is to ac- company this duty, upon account of both the things mentioned in the proposition : that it is indispensably necessary on our own account ; and it is assuredly prevailing in the end ; it will not fail. 1. It is necessary. That they watch for the morning, to whose frame and actings the waiting of the soul for God is compared, give not over until the light doth appear ; or if they do, if they are wearied and faint, and so cease watching, all their former pains will be lost, and they will lie down in disappointment. So will it be with the soul that deserts its watch, and faints in its waiting. If, upon the eruption of new lusts or corruptions ; if, upon the return of old tempta- tions, or the assaults of new ones ; if, upon a re- vived perplexing sense of guilt, or on the tedious- PATIENT EXPECTATION. 503 ness of working and labouring so much and so long in the dark, the soul begins to say in itself, I have looked for light, and behold darkness ; for peace^ and yet trouble cometh ; the summer is past, the harvest is ended, and I am not re- lieved ; such and such blessed means have been enjoyed, and yet I have not attained rest, and so gives over its waiting in the way and course be- fore prescribed ; it will at length utterly fail, and come short of the grace aimed at. '' Thou hast laboured, and hast not fainted," brings in the re- ward, Rev. ii. 3. 2. Perseverance in waiting is assuredly preva- lent : and this renders it a necessary part of the duty itself. If we continue to wait for the vision of peace, it will come, it will not tarry, but an- swer oar expectation of it. Never soul miscar- ried, that abode in this duty to the end. The joys of heaven may sometimes prevent consola- tions in this life; God sometimes gives in the full harvest without sending the first-fruits aforehand, but spiritual or eternal peace and rest is the in- fallible end of permanent waiting for God. This is the duty that the psalmist declares him- self to be engaged in, upon the encouraging dis- covery which was made to him. of forgiveness in God. *' There is forgiveness with thee, that thou mayest be feared : I wait for the Lord, my soul doth wait, and in his word do I hope." And this is that which in the like condition is required of us. This is the great direction which was given us in the example and practice of the psalmist, as to our duty and deportment in the condition described. This was the way whereby he rose out of his depths, and escaped out of his entanglenienls. 604 PATIENT EXPECTATION. Is this then the state of any of us ? Let such take directions from hence. 1. Encourage your souls unto waiting on God. Do new fears arise, do old disconsolations con- tinue ? say unto your souls, " Yet wait on God ; why are you cast down, O our souls, and why are you disquieted within us ? hope in God, for we shall yet praise him, who is the health of our countenance, and our God," as the psalmist doth in the like case, Psalm xliii. 5. So he speaks elsewhere : " Wait on God, and be of good cou- rage ;" shake off sloth, rouse up yourselves from under despondencies, let not fears prevail. This is the only way for success, and it will assuredly be prevalent. Oppose this resolution to every discouragement, and it will give new life to faith and hope : say, " My flesh faileth, and my heart faileth ; but God is the rock of my heart, and my portion for ever," as Psalm Ixxiii. 26. Though thy perplexed thoughts have even wearied and worn out the outward man, as in many they do, so that flesh faileth ; and though thou hast no refreshing evidence from within, from thyself or thy own experience, so that thy heart faileth ; yet resolve to look to God, there is strength in him, and satisfaction in him, for the whole man ; he is a rock, and a portion. This will strengthen things which otherwise will be ready to die. This will keep life in thy course, and stir thee up to plead it with God in an acceptable season, when he will be found. Job carried up his con- dition unto a supposition that God might slay him ; that is, add one stroke, one rebuke, unto another, until he was consumed ; and so take him out of the world in darkness and in sorrow. Yet PATIENT EXPECTATION. 605 he resolved to trust, to hope, to wait on him, as knowing that he should not utterly miscarry m so doin>- This frame the church expresses so ad- mirably, that nothing can be added thereunto. '' Thou hast removed my soul far off from peace. 1 forgat prosperity. And I said. My strength and my hope is perished from the Lord ; remem- bering mine affliction and my misery, the worm- wood and the gall. My soul hath them still m remembrance, and is humbled m me. Ihis I recall to my mind, therefore have 1 hope. It is of the Lord's mercies that we are not consumed, because his compassions fail not. They are new every morning: great is thy faithfulness. Ihe Lord is my portion, saith my soul, therefore will I hope in him. The Lord is good to them that wait for him, to the soul that seeketh him. It is good that a man should both hope, and quietly wait, for the salvation of the Lord," Lam. in. 17_26. We have here both the condition and the duty insisted on, with the method of the soul's actings, in reference to the one and the other, fully 'expressed. The condition is sad and bitter, the soul is in depths, far from peace and rest, ver. 17. In this state it is ready utterly to faint, and to give up all for lost and gone, both strength for the present and hopes for the future, ver. 18. This makes its condition full of sorrow and bit- terness, and its own thoughts become to it like wormwood and gall, ver. 19, 20. But doth he lie down under the burden of all this trouble ? doth he despond, and give over? No, saith he, 1 call to mind, that there is forgiveness with God grace, mercy, goodness, for the relief of distressed souls, such as are in my condition, ver. 21—23. 2 u 506 WAITING ON GOD. Thence the conclusion is, that, as all help Is to bo looked for, all relief expected, from him alone, so it is good that a man should quietly wait, and hope for the salvation of God. This he stirs up himself to, as the best, as the most blessed course for his deliverance. 2. Remember, that diligent use of the means, for the end aimed at, is a necessary concomitant and ingredient of waiting on God. Take in the consideration of this direction also. Do not think to be freed from your entanglements by restless, heartless desiring that it were otherwise with you : means are to be used, that relief may be obtained. What those means are, is known unto all : mortification of sin, prayer, meditation, due attendance upon all gospel-ordinances ; con- ferring in general about spiritual things ; advising in particular about our own state and condition, with such who,' having received the tongue of the learned, are able to speak a word in season to them, that are weary ; are required to this pur- pose. And in all these are diligence and per- severance to be exercised ; or in vain shall men desire a delivery from their entanglements. II. God is the proper object of the soul's luaiting in its distresses and depths. We have seen what is the duty intended in the proposition ; we are next to consider the reason also of it, why this is the great, first, and principal duty of souls, who in their depths have it discovered unto them that there is forgiveness with God ; and the reason hereof is, that which is expressed in our second observation before mentioned, namely, WAITING ON GOD. 507 That the proper object of a sin-distressed soul's waiting and expectation, is God himself as revealed in Christ. I have, saith the psalmist, waited for Jehovah : it is not this or that mercy or grace, this or that help or relief; but it is Jeliovah himself that I wait for. Here then we must do two things : First, Shew in what sense God himself is the object of the waiting of the soul : Second ; How it appears from hence, that waiting is so necessary a duty. First, It is the Lord himself, Jehovah himself, that the soul waiteth for. It is not grace, mercy, or relief absolutely considered, but the God of all grace and help, that is the full adequate object of the soul's waiting and expectation ; on!y herein he is not considered absolutely in his own nature, but as there is forgiveness with him. What is required hereunto, hath been at large before declared. It is as he is revealed in and by Jesus Christ. As in him he hath found a ransom, and accepted the atonement for sinners in his blood; as he is a God in covenant, so he is himself the object of our waiting. And that. Because all troubles, depths, entanglements, arise from, 1. The absence of God from the soul; and 2. From his displeasure. 1. The absence of God from the soul, by his departure, withdrawing, or hiding himself from it, is that which principally casts the soul into its depths : " Woe unto them," saith the Lord, "when I depart from them," Hos. ix. 12. And this woe, this sorrow, doth attend not only a universal, a total departure of God from any ; but that also which is gradual or partial in some things, in some seasons. When God withdraws 5\)S WAITIls^G OK GOD. his enlightening, his refreshing, his comforting presence, as to any ways or means whereby he hath formerly communicated himself unto the souls of any, then woe unto them, sorrows will befal them, and they will fall into depths and entanglements. Now, this condition calls for waiting. If God be withdrawn, if he hides himself, what hath the soul to do, but to wait for his return ? So saith the prophet : " I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him," Isaiah viii. 17. If God hide himself, this is the natural and proper duty of the soul, to wait and to look for him : other courses of relief it cannot apply itself unto. What that waiting is, and v/herein it doth consist, hath been declared. Patient seeking of God in the ways of his ap- pointment, is comprised in it : this the prophet expresses in that saying, '' I will look for him;" indeed the same in the original with that in the psahn, "and I will earnestly look out after him, with expectation of his return unto me." 2. A sense of God's displeasure, is another cause of these depths and troubles, and of the continu- ance of the soul in them, notwithstanding it hath made a blessed discovery by faith, that there is with him forgiveness. This hath been so fully ma- nifested through the whole preceding discourse, /hat it need not again be insisted on. All hath respect unto sin ; and the reason of the trouble that arises from sin, is because of the displeasure of God against it. What then is the natural pos- ture and frame of the soul towards God as dis- pleased ? Shall he contend with him 1 shall he harden himself against him ? shall he despise his WAITING ON GOD. 509 wrath and anger, and contemn his threatenings ? or shall he hide himself from him, and so avoid the effects of his wrath ? Who knows not how ruinous and pernicious to the soul such courses would be, and how many are ruined by them every day ? Patient waiting is the soul's only reserve on this account also. And, Second, This duty in the occasion mentioned is necessary upon account of the greatness and sovereignty of Him with whom we have to do : *' My soul waiteth for Jehovah." Indeed, v/aiting is a duty that depends on the distance that is between the persons concerned in it, namely, he that waiteth, and he that is waited on ; so the psalmist informs us, Psa. cxxiii. 2. It is an action like that of servants and handmaids towards their masters or rulers. And the greater this distance is, the more cogent are the reasons of this duty on all occasions. And because we are practically averse from the due performance of this duty, or at least quickly grow weary of it, notwithstanding our full conviction of its necessity, I shall a little insist on some such considerations of God and ourselves, as may not only evince the necessity of this duty, but so satisfy us of its reasonableness, that by the first we may be engaged unto it, and by the latter preserved in it. Two things to this purpose we may consider in God, in Jehovah, whom we are to wait for : — I. His being, and the absolute and essential pro- perties of his nature ; H. Those attributes of his nature which respect his dealing with us ; both which are suited to beget in us affections, and a frame of spirit, compliant with the duty proposed. 2u2 610 GOD*S GLORIOUS BEING. Considerations of Ood renderiiig our waiting on him reasonable and necessary. — His glorious Being. I. Let us consider the infinite glorious being of Jehovah, with his absolute incommunicable essential excellences ; and then try whether it doth not become us in every condition to wait for him, and especially in that under consideration. This course God himself took with Job, to recover him from his discontents and complaints, to reduce him to quietness and waiting. He sets before him his own glorious greatness, as manifested in the works of his power, that thereby, being con- vinced of his own ignorance, weakness, and infi- nite distance in all things from him, he might humble his soul into the most submissive depend- ence on him, and waiting for him. And this he doth accordingly, " I abhor," saith he, " myself, and repent in dust and ashes," Job xlii. 6. His soul now comes to be willing to be at God's dis- posal, and therein he found present rest, and a speedy healing of his condition. It is the '* high and lofty One that inhabiteth eternity, whose name is holy," Isa. Ivii. 15. with whom we have now to do : He that " sitteth upon the circle of the earth, and the inhabitants of it are as grasshoppers before him ; yea, the nations are as the drop of the bucket, and are counted as the small dust of the balance : He takes up the isles as a very little thing ; all nations before him are as nothing, they are counted unto him, less than nothing, and vanity," Isa. xl. 15, 17, 22. To what end doth the Lord set forth and declare his glorious greatness and power ? It is that all might be brought to god's glorious being. 511 trust in him, and wait for him, as at large is de- clared in the close of the chapter. For shall grasshoppers, a drop of the bucket, dust of the balance, things less than nothing, repine against, or wax weary of the will of the immense, glorious, and lofty One ? He that taketh up all the isles as a very little thing, may surely, if he please, destroy, cast, and forsake one isle, one city in an isle, one person in a city ; and we are before him but single persons. Serious thoughts of this infi- nite all-glorious Being, will either quiet our souls, or overwhelm them. All our weariness of his dis- pensations towards us arises from secret imagina- tions, that he is such a one as ourselves ; one that is to do nothing but what seems good in our eyes. But if we cannot comprehend his being, we can- not make rules to judge of his ways and proceed- ings. And how small a portion is it that we know of God ! The nearest approaches of our reasons and imaginations leave us still at an infinite dis- tance from him : and indeed what we speak of his greatness, we know not well what it signifies ; we only declare our respect unto that which we believe, admire, and adore, but are not able to compre- hend. All our thoughts come as far short of his excellent greatness, as our natures do of his ; that is, infinitely. Behold the universe, the glorious fabric of heaven and earth ! how little is it that we know of its beauty, order, and disposal ! yet was it all the product of the word of his mouth ; and with the same facility can he, when hepleaseth, reduce it to its primitive nothing. And what are we poor worms of the earth, an inconsiderable unknown part of the lower series and order of the works of his hands, few in number, fading in 512 HIS ETERNITY. condition, unregarded unto the residue of our fellow- creatures, that we should withdraw ourselves from under any kind of his dealings with us, or be weary of waiting for his pleasure ! This he presseth ou us : ^' Be still, and knov/ that I am God," Psa. xlvi. 10. Let there be no more repinings, no more disputings ; continue waiting in silence and pa- tience ; consider who I am : *' Be still, and know that 1 am God." Further, to help us in this consideration, let us a little also fix our minds towards some of the glorious, essential, incommunicable properties of his nature distinctly ; as, 1. His eternity. This Moses proposes to bring the souls of believers to submission, trust, and waiting : " From everlasting to everlasting" thou art God," Psa. xc. 2. One that hath his being and subsistence, not in a duration of time, but in eternity itself: so doth Habakkuk also: "My Lord, my God, my holy One, art thou not from everlasting?" Hab. i. 12. And hence he draws his conclusion against making haste in any condi- tion, and for tarrying and waiting for God. The like consideration is managed by David also, Psa. cii. 27. How inconceivable is this glorious divine property unto the thoughts and minds of men ! how weak are the ways and terms whereby they go about to express it ! One says, it is a mmc starts ;* another, that it is a perpetual duration. He that says most, only signifies what he knows of what it is not. We are of yesterday, change every moment, and are leaving our station to-mor- rovv. God is still the same, was so before the world was, from eternity. And now I cannot • Now remaining, continuing as before. HIS IMMENSITY. 513 think what I have said, but only have intimated what I adore. The whole duration of the world, from the beginning unto the end, takes up no space in this eternity of God. For how long soever it hath continued, or may yet continue, it will all amount but to so many thousand years, so long a time ; and time hath no place in eternity. And for us who have in this matter to do with God, what is our continuance to that of the world ? a moment as it were in comparison of the whole. When men's lives were of old prolonged beyond the date and continuance of empires or kingdoms now, yet this was the winding up of all ; such an one lived so many years, and then he died, Gen. V. And what are we poor worms, whose lives are measured by inches, in comparison of their span ? what are we before the eternal God, God always immutably subsisting in his own infi- nite being? A real consideration hereof will sub- due the soul into a condition of dependence on him, and of waiting for him. 2. The immensity of his essence, and his omni- presence, is of the same consideration. '' Do not I fill heaven and earth? saith the Lord," Jer. xxiii. 24. " The heavens, even the heaven of heavens," the supreme and most comprehensive created being, cannot contain him, saith Solomon. In his infinitely glorious being, he is present with all places, things, times, all the works of his hands ; and is no less gloriously subsisting where they are not. God is where heaven and earth are not, no less than where they are ; and where they are not, is himself: where there is no place, no space, real or imaginary, God is ; for place and imagination have nothing to do with immensity : and he is 514 rilS HOLINESS. present every where in the creation : v/here I am writing, where you are reading ; he is present with you. The thoughts of men's hearts for the most part are, that God, as to his essence, is in heaven only ; and it is well if some think he is there, see- ing they Uve and act as if there were neither God nor devil, but themselves. But on these appre- hensions, such thoughts are ready secretly to arise and effectually to prevail, as they are expressed, *' How doth God knov/ ? can he judge through the dark ? Thick clouds are as a covering unto him, that he seeth not ; and he walketh in the circuit of the heavens," Job xxii. 13, 14. Appre- hensions of God's distance from men harden them in their ways : but it is utterly otherwise ; God is every where ; and a man may, on all occasions, say with Jacob, " God is in this place, and I knew it not." Let the soul, then, who is thus called to wait on God, exercise itself with thoughts about this immensity of his nature and being. Compre- hend it, fully understand it, we never can ; but the consideration of it will give that awe of his greatness upon our hearts, as that we shall learn to tremble before him, and to be willing to wait for him in all things. 3. Thoughts of the holiness of God, or infinite self-purity of this eternal immense Being, are singularly useful to the same purpose. This is that which Eliphaz affirms that he received by vision, to reply to the complaint and impatience of Job. After he hath declared his vision with the manner of it, this he affirms to be the revelation that by voice was made to him : " Shall mortal man be more just than God ? shall a man be more pure than his Maker ? Behold, he putteth no trust 1119 MAjtSTY. 515 in his servants, and his angels he chargeth with folly. How much less in them that dwell in houses of clay, whose foundation is in the dust, who are crushed before the moth !" Job i\\ 12 — 19. If the saints and angels in heaven do not answer this infinite holiness of God in their most perfect condition, is it meet for the worms of the earth to suppose, that any thing which proceeds from him is not absolutely holy and perfect, and so best for tliem ? This is the fiery property of the nature of God, whence he is called a consuming fire, and everlasting burnings : and the law, whereon he hath impressed some representation of it, is called a fiery law, as that which will consume and burn up whatever is perverse and evil. Hence the pro- phet, who had a representation of the glory of God in a vision, and heard the seraphims pro- claiming his holiness, cried out, *' Wo is me ! for I am undone, because I am a man of unclean lips," Isa. vi. 5. He thought it impossible that he should bear that near approach of the holiness of God. And with the remembrance hereof doth Joshua still the people with the terror of the Lord, Josh. xxiv. 19. Let such souls, then, as are under troubles and perplexities on any account, endea- vour to exercise their thoughts about this infinite purity and fiery holiness of God ; they will quickly find it their wisdom to become as weaned chil- dren before him, and content themselves with what he shall guide them to, which is to wait for him. This fiery holiness streams from his throne, Dan. vii. 10. and would quickly consume the whole creation, as now under the curse and sin, were it not for the interposing of Jesus Christ. 4- His Sflorious majesty, as the Ruler of all the 516 HIS MAJESTY. world. Majesty relates to government, and it calls us to such an awe of him, 5?s doth render our waiting for him comely and necessary. God's throne is said to be in heaven, and there princi- pally do the glorious beams of his terrible majesty shine forth. But he hath also made £ome repre- sentation of it on the earth, that we might learn to fear before him. Such was the appearance that he gave of his glory in the giving of the law, whereby he will judge the world, and condemn the transgressors of it, who obtain not an acquit- tance in the blood of Jesus Christ. See the de- scription of it in Exod. xix. 16, 18. " So terrible was the sight hereof, that Moses himself said, I exceedingly fear and quake," Heb. xii. 21. And what effect it had upon all the people, is declared, Exod. XX. 18, 19. They were not able to bear it, although they had good assurance that it was for their benefit and advantage, that he so drew nigh, and manifested his glory to them. Are we not satisfied with our condition? cannot we wait under his present dispensations ? Let us think how we may approach to his presence, or stand before his glorious majesty. Will not the dread of his ex- cellency fall upon us ? Will not his terror make us afraid ? Shall we not think his way best, and his time best, and that our duty is, to be silent be- fore him? And the like manifestation hath he made of his glory, as the great Judge of all, upon the throne, unto sundry of the prophets ; as unto Isaiah, chap. vi. 1 — 4.; to Ezekiel, chap. i. ; to Daniel, chap. vii. 9, 10. ; to John, Rev. i. Read these place* attentively, and learn to tremble be- fore him. These are not things that are foreign to us. This God is our God. The same throne of his INSTANCES OF HIS GREATNESS. 517 greatness and majesty is still established in the heavens. Let us, then, in all our hastes and heats, that our spirits in any condition are prone to, pre- sent ourselves before this throne of God, and then consider what will be best for us to say or do ; what frame of heart and spirit will become us, and be safest for us. All this glory doth encompass us every moment, although we perceive it not. And it will be but a few days before all the vails and shades that are about us, shall be taken away and depart. And then shall all this glory appear to us to endless bliss, or everlasting woe. Let us therefore know, that nothing in our dealings with him doth better become us, than silently to wait for him, and what he will speak to us in our depths and straits. 5. It is good to consider the instances that God hath given of this his infinite greatness, power, majesty, and glory. Such was his mighty work of creating all things out of nothing. We dwell on little mole-hills in the earth, and yet we know the least part of the excellency of that spot of ground which is given us for our habitation here below. But what is it to the whole habitable world, and the fulness thereof! And what an amazing thing is its greatness, with the wide and large sea, with all sorts of creatures therein ! The least of these hath a beauty, a glory, an excel- lency, that the utmost of our inquiries end in ad- miration of. And all this is but the earth, the lower depressed part of the world. What shall we say concerning the heavens over us, and all those creatures of light that have their habitations in them ? Who can conceive the beauty, order, use, and course of them ? The consideration hereof 2 X 518 PROVIDENTIAL TROUBLES. caused the psalmist to cry out, " O Lord, our Lord, how excellent and glorious art thou !" Psalm viii. 1. And what is the rise, spring, and cause of these things ? Are they not all the effect of the word of the power of this glorious God ? And doth he not in them, and by them, speak us into a reverence of his greatness ? The like also may be said concerning the mighty and strano-e works of Providence in the rule of the world. Is not this he who brought the flood of old upon the world of ungodly men ? Is not this he who consumed Sodom and Gomorrah with lire from heaven, setting them forth as examples to those that should afterwards live ungodly, sufFer- ino' the vengceance of eternal fire ? Is it not he who destroyed Egypt with his plagues, and drowned Pharaoh with his host in the Red Sea ? Is it not he, one of whose servants slew a hun- dred and fourscore and five thousand in Senna- cherib's army in one night ? who opened the earth to sv/allow up Dathan and Abiram ? and sent out fire from the altar to devour Nadab and Abihu ? And have not all ages been filled with such in- stances of his greatness and power? The end why I have insisted on these things, is, to shew the reasonableness of the duty which we are pressing unto : — to wait on God quietly and patiently in every condition of distress. For what else becomes us when we have to do with this great and holy One ? And a due consideration of these things will exceed- mgly influence our minds thereunto. II. This waiting for God respects the whole of the condition expressed in the psalm ; and this contains not only spiritual depths about sin, which we have at large insisted on, but also god's sovereignty. 519 providential depths, depths of trouble or affliction, that we may be exercised with in the holy, wise providence of God. In reference also to^ these, waiting in patience and silence is our duty. And there are two considerations that will assist us in this duty with respect to such depths, that is, of trouble or affliction. And the first of these is, ihe consideration of those properties of God, which he exerciseth in an especial manner in all his dealings with us, and which in all our troubles we are principally to regard. The second is, the consi- deration of ourselves, what we are, and what we have deserved. I. Let us begin with the former. And there are four things in God's dispensations towards us, and dealing with us, that in this matter we should consider, all suited to work in us the end aimed at. 1. His sovereignty. This he declares, this we are to acknowledge, and submit unto, in all the great and dreadful dispensations of his provi- dence, in all his dealings with our souls. May he not do what he will with his own ? Who shall say unto him, What doest thou ? Or if they do so, what shall give them countenance in their so doing ? He made all this world of nothing, and could have made another, more, or all things quite otherwise than they are. It would not subsist one moment without his omnipotent sup- port. Nothing would be continued in its place, course, or use, without his effectual influence and countenance. If any thing can be, live, or act a moment without him, we may take free leave to dispute its disposal with him, and to haste unto the accomplishment of our desires ; but from the angels in heaven, to the worms of the earth, and 520 PROVIDENTIAL TROUBLES. the grass of the field, all depend on him and his power continually. Why was this part of the creation an angel, that a worm, this a man, that a brute beast ? Is it from their own choice, designing, or contrivance, or brought about by their own wisdom ? Or is it merely from the sovereign pleasure and will of God ? And what madness it is, to repine against what he doth, seeing all things are as he makes them, and dis- poses them ; nor can be otherwise : even the repiner himself hath his being and subsistence upon his mere pleasure. This sovereignty of God, Elihu pleads in his dealings with Job, chap, xxxiii. 8 — 1 1 . He apprehended that Job had reasoned against God's severe dispensations towards him, and that he did not humble himself under his mighty hand wherewith he was exer- cised, nor wait for him in a due manner ; and therefore, what doth he propose unto him, to bring him unto his duty ? what doth he reply unto his reasonings and complaints? " Behold," saith he, " in this thou art not just, I will answer thee ; God is greater than man," ver. 12. " Why dost thou strive against him ? for he giveth not account of any of his matters," ver. 13. Be it, that in other things thou art just and innocent, that thou art free from the things wherewith thy friends have charged thee ; yet in this matter thou art not just ; it is neither just nor equal, I hat any man should complain of, or repine against, any of God's dispensations: yea, but I suppose that these dealings of God are very grievous, very dreadful, such as he hath, it may be, scarcely exercised towards any from the foun- dation of the world ; to be utterly destroyed, and GOD S SOVEPvEIGNTY. 521 consumed in a day, in all relations and enjoy- ments, and that at a time and season when no such thing- was looked for, or provided against ; to have a sense of sin revived on the conscience after pardon obtained, as it is with me : all is one, saith he, if thou complainest, thou art not just; and what reason doth he give thereof? Why, God is greater than man ; infinitely so, in power, and sovereign glory ; he is so absolute therein, that he giveth no account of any of his matters ; and what folly, what injustice is it, to complain of his proceedings ! Consider his absolute dominion over the works of his hands, over thyself, and all that thou hast ; his infinite distance from thee, and greatness above thee, and then see whether it be just or not to repine against what he doth. And he pursues the same consideration, in chap, xxxiv. 18, 19. If when kings and princes rule in righteousness, it is a contempt of their authority to say unto them, they are wicked and ungodly, wilt thou then speak against him, contend with him, " that accepteth not the persons of princes, nor regard- eth the rich more than the poor ; for they are all the work of his hands ?" And ver. 29. " When he giveth quietness, who can make trouble ? and when he hideth his face, who can behold him? whether it be done against a nation, or against a man only." All is one, whatever God doth, and towards whomsoever, be they many or few, a whole nation or city, or one single person, be they high or low, rich or poor, good or bad, all are the works of his hands ; and he may deal with them as seems good unto him. And this man alone, as God afterwards declares, 2x2 52*2 PROVIDENTIAL TROUBLES. made use of the right and proper mediums to take off Job from complaining, and to compose his spirit to rest and peace, and to bring him to wait patiently for God : for whereas his other friends injuriously charged him with hypocrisy, and that he had in an especial manner above other men deserved those judgments of God which he was exercised with ; he who was con- scious of his own integrity, was only provoked and exasperated by their arguings, and stirred up to plead his own innocence and uprightness. But this man, allowing him the plea of his inte- grity, calls him to the consideration of the greatness and sovereignty of God, against which there is no rising up. And this God himself afterwards calls him unto. Deep and serious thoughts of God's sovereignty, and absolute dominion or authority over all the works of his hands, are effectual means to work the soul to this duty. Yea, this is that which we are to birng our souls to. Let us consider with whom we have to do ; are not we, and all our concerns, in his hands, as the clay in the hand of the potter ? and may he not do what he will with his own ? shall we call hmi to an account ? is not what he doth good and holy, because he doth it ? do any repining thoughts against the works of God arise in our hearts ? are any complaints ready to break out of our mouths ? Let us lay our hands on our hearts, and our mouths in the dust, with thoughts of his greatness and absolute sove- reignty, and it will work our whole souls into a better frame. And this extends itself to the manners, times, and seasons of all things whatever. As in earthly GOD*S WISDOM. 523 things : if God will bring a dreadful judgment of fire upon a people, a nation : Ah ! why must it be London ? If on London, why so terrible, raging, and unconquerable ? why the city, not the suburbs ? why my house, not my neighbour's ? why had such a one help, and I none ? All these things are wholly to be referred to God's sovereign pleasure ; there alone can the soul of man find rest and peace. It is so in spiritual dispensations also. Thus Aaron, upon the sudden death of his two eldest sons, being reminded by Moses of God's sovereignty and holiness, immediately held his peace, or quietly humbled himself under his mighty hand. Lev. x. 3, 4. And David, when things were brought into extreme confusion by the rebellion of Absalom, followed by the ungodly multitude of the whole nation, relinquishes all other arguments and pleas, and lets go complaints in a resignation of himself and all his concerns to the absolute pleasure of God, 2 Sam. xv. 25, 26. And this in all our extremities, must we bring our souls unto, before we can attain any rest or peace, or the least comfortable persuasion, that we may not yet fall under greater severities in the just indignation of God against us. 2. The wisdom of God is also to be considered, and submitted to. " He is wise in heart ; who hath hardened himself against him, and pros- pered ?" Job ix. 4. This the prophet joins with his greatness and sovereignty : Isaiah xl. 12 — 14. " There is no searching of his understanding," ver. 28. And the apostle winds up all his consi- derations of the works of God, in a holy admiration of his knowledge and wisdom, whence his j udg- ment becomes *' unsearchable, and his ways past 524 PROVIDENTIAL TROUBLES. finding out," Rom. xi. 33, 34. He seeth and knoweth all things, in all their causes, effects, consequences, and circumstances, in their utmost reach and tendency, in their correspondencies one to another, and suitableness to his own glory, and so alone judgeth aright of all things. The wisest of men, as David speaks, walk in a shade. We see little, we know little, and that but of a very few things, and in an imperfect manner ; and that of their present appearances, abstracted from their issues, successes, ends, and relations to other things. And, if we would be further wise in the works of God, we shall be found to be like the wild ass's colt. What is good for us or the church of God, what is evil to it or us, we know not at all ; but all things are open and naked to God. The day will come, indeed, wherein we shall have such a prospect of the works of God, see one thing so set against another, as to find goodness, beauty, and order in them all ; that they were all done in number, weight, and measure; that nothing could have been otherwise, without an abridgment of his glory, and disadvantage of them that believe in him. But for the present, all our wisdom consists in referring all to him. He who doth these things is infinitely wise ; he knows what he doth, and why, and what will be the end of all. We are apt, it may be, to think, that at such seasons all things will go to wreck with ourselves, with the church, or with the whole world ; how can this breach be repaired, this loss made up, this ruin recovered ? Peace is gone, trade is gone, our substance is gone, the church is gone, all is gone, confusion and utter desolation lie at the door. But if a man who is unskilled and inexperienced should be at GOD*S RIGHTEOUSNESS. 5'^.5 sea, it may be, every time the vessel wherein he is seems to dechne on either side, he would be apt to conceive they should be all cast away ; but yet, if he be not childishly timorous, when the captain shall tell him, that there is no danger, bid him trust to his skill, and it shall be well with him, it will yield quietness and satisfaction. We are in- deed in a storm, the whole earth seems to reel and stagger like a drunken man ; but yet our souls may rest in the infinite skill and wisdom of the great Pilot of the whole creation, who steers all things according to the counsel of his will : " His works are manifold; in wisdom hath he made all things," Psalm civ. 24. and in the same wisdom doth he dispose of them ; '' All these things come forth from the Lord of hosts, who is wonderful in counsel, and excellent in working," Isa. xxviii. 29. What is good, meet, useful for us, for ours, for the churches, for the city, for the land of our nativity, he only knows, and of creatures not one. This infinite wisdom of God, also, are we therefore to resign and submit ourselves to : his hand in all his works is guided by infinite wisdom. In thoughts thereof, in humbling ourselves thereunto, shall we find rest and peace : and this in all our pressures, will work us to a waiting for him. 3. The righteousness of God is also to be con- sidered in this matter. That name in the scrip- ture is used to denote many excellences of God, all which are reducible to the infinite rectitude of his nature. I intend, at present, that which is called his righteousness in rule or government. This is remembered by Abraham, " Shall not the Judge of all the earth do right?" Gen. xviii. 25. And by the apostle, *' Is God unjust, who taketh 526 PROVIDENTIAL TROUBLES. vengeance ? God forbid." This our souls are to own in all the works of God. They are all righteous; all his works, who will do no iniquity, whose throne is established in judgment. How- ever they may be dreadful, grievous, and seem severe, yet they are all righteous. It is true, he will sometimes rise up, and do strange acts, strange works, Isaiah xxviii. 21. ; such as he will not do often, nor ordinarily; such as shall fill the world with dread and amazement. He will an- swer his people in terrible things ; but yet all shall be in righteousness. And to complain of that which is righteous, to repine against it, is the highest unrighteousness that may be. Faith, then, fixing the soul on the righteousness of God, is an effectual mean to humble it under his mighty hand. And to help us herein, we may consider, (I.) That God judgeth not as man judgeth. We judge by the seeing of the eye, and hearing of the ear, according to outward appearances and evidences : but God searcheth the heart. We judge upon what is between man and man, God principally upon what is between himself and man. And what do we know or understand of these things, or what there is in the heart of man, what purposes, what contrivemces, what designs, what corrupt affections, wKat sins, what transac- tions, have been between God and them ; what warnings he hath given them, what reproofs, what engagements they have made, what convictions they have had ; what use they were putting their lives, their substance, their families to ? Alas ! we know nothing of these things, and so are able to make no judgment of the proceedings of God upon them ; but this we know, that he is righteous GOD S RIGHTEOUSNESS. 527 in all his ways, and holy in all his works, yea, the most terrible of them. And when the secrets of all hearts shall be revealed, ah ! how glorious will be his drowning of the old world, firing of Sodom, swallowing up of Dathan and Abiram in the earth, the utter rejection of the Jews, with all other acts of his providence, seeming to be ac- companied with severity ! And so will our own trials, inward or outward, appear to be. (2.) God is judge of all the world, of all ages, times, places, persons ; and disposes of all, so as they may tend to the good of the whole, and his ovvn glory in the universe. Our thoughts are bounded, much more our observations, and abili- ties to measure things within a very small com- pass. Every thing stands alone to us, whereby we see little of its beauty or order ; and do not know how it ought justly to be disposed of. That particular may seem deformed to us, which, when it is under his eye, who sees all at once, past, present, and to come, with all those joints and bands of wisdom and order, whereby things are related to one another, is beautiful and glorious. For as nothing is of itself, nor by itself, nor to it- self, so nothing stands alone ; but there is a line of mutual respect that runs through the creation, and every particular of it, and that in all its changes and alterations from the beginning to the end, which gives it its loveliness, life, and order. He that can at once see but one part oi a goodly statue, or colossus, might think it a very deformed piece ; when he that views it alto- gether, is assured of its due proportion, symmetry, and lovelmess. Now, all things, ages, and per- sons, aii ihus at once are naked to the sight of 528 PROVIDENTIAL TROUBLES. God, and he disposes them with respect to the whole, that every one may fill up its own place, and sustain its part and share in the common tendency of all to the same end. And hence it is, that, in public judgm.ents and calamities, God oftentimes suffers the godly to be involved with the wicked, and that not on account of their own persons, but as they are parts of that body which he will destroy. This Job expresses somewhat harshly ; but there is truth in this as- sertion : " This is one thing, therefore I said it, he destroyeth the righteous with the wicked. If the scourge slay suddenly, he will laugh at the trial of the innocent," chap. ix. 22, 23. God in public desolations oftentimes takes good and bad together ; a sudden scourge involves them all. And this God doth for sundry reasons ; as, [1.] That he may manifest his own holiness: which is such, that he can, without the least injustice or oppression, even on account of their own provocations, take away the houses, posses- sions, estates, liberties, and lives of the best of his own saints. For how should a m.an, any man, the best of men, be just with God, if he would contend with him ? No man can answer to him one of a thousand. Job ix. 3. This they will also own and acknowledge : upon account of right- eousness, none can open his mouth about his judg- ments, without the highest impiety and wick- edness. [2.] He doth so, that his own people may learn to know his terror, and to rejoice always before him with trembling. Therefore Job affirms that in the time of his prosperity he was not se- cure, but still trembled in himself with thoughts god's righteousness. 529 of the judgments of God. Doubtless much wretched carnal security would be ready to mvade and possess the hearts of believers, if God should always and constantly pass them by in the dis- pensations of his public judgments. [3.] That it may be a stone of offence, and a stumbling-block to wicked men, who are to be hardened in their sins, and prepared for ruin. When they see that all things fall alike unto all, and that those who have made the strictest pro- fession of the name and fear of God, fare no bet- ter than themselves, they are encouraged to de- spise the warnings of God, and the strokes of his hand; and so to rush on to the destruction where- unto they are prepared. [4.] God doth it to proclaim to all the world that what he doth here is no final judgment, and ultimate determination concerning things and per- sons. For who can see the wise man dying as the fool, the righteous and holy perishing in their outward concerns as the ungodly and wicked, but must conclude that the righteous God, the Judge of all, hath appointed another day, wherein all things must be called over again, and everyone then receive his final reward, according as his works shall appear to have been. And thus are we to humble ourselves to the righteousness where- with the hand of God is always accompanied. [5.] His goodness and grace is also to be con- sidered in all the works of his mighty hands. As there is no unrighteousness in him, so also all that is good and gracious ; and whatever there is in any trouble of allay from the utmost wrath, is of mere goodness and grace. Thy houses are burnt, but perhaps thy goods are saved ; is there no 2y 530 OUR ABJECT CONDITION. grace, no goodness therein ? or perhaps thy sub- stance also is consumed, but yet thy person is ahve ; and should a living man complain ? But say what thou wilt, this stroke is not hell, which thou hast deserved long ago ; yea, it may be a mean of preventing thy going thither. So that is accompanied with infinite goodness, patience, and mercy also. And if the consideration hereof will not quiet thy heart, take heed lest a worse thing befal thee. And these things, amongst others, are we to con- sider in God, to lead our hearts into acquiescing in his Vvill, a submission under his mighty hand, and a patient waiting for the issue. II. Consider our mean and abject condition, and that infinite distance wherein we stand from him with whom we have to do. When Abraham, the father of the faithful, and friend of God, came to treat with him about his judgments, he doth it with this acknowledgment of his condition, that he was mere dust and ashes. Gen. xviii. 27. A poor abject creature, that God at his pleasure had formed out of the dust of the earth, and which in a few days was to be reduced again into the ashes of it. We can forget nothing more perniciously than what we are. '' Man is a worm," saith Bildad, " and the son of man is but a worm," Job xxv. 6. And therefore says Job himself, " I have said to corruption. Thou art my father; and to the worm. Thou art my mother and my sister," chap. xvii. ] 4. His affinity, his rela- tion to them, is the nearest imaginable ; and he is no otherwise to be accounted of; and there is nothmg that God abhors more than an elation cf mind in the forgetfulness of our mean frail condition. OUR ABJECT CONDITION. 531 " Thou sayest," said he to the proud prince of Tyrus, " that thou art a god, but," saith he, " wilt thou say thou art a god in the hands of him that slays thee," Ezek. xxviii. 9. That severe conviction did God provide for his pride. Thou shalt be a man, and no god, in the hand of him that slays thee. And when Herod prided himself in the acclamations of the vain multitude, (the voice of God and not of a man,) the angel of the Lord filled that god immediately with worms, which slew him, and devoured him, Acts xii. 23. There is indeed nothing more effectual to abase the pride of the thoughts of men, than a due remembrance that they are so mean. Hence the psalmist prays. Psalm ix. 20. " Put them in fear, O Lord, that the nations may know them- selves to be but men," so, and no more, (in the Hebrew, poor, miserable, frail, mortal man,) as the word signifies : What is man ? What is liis life ? What is his strength ? Said one — the dream of a shadow, a mere nothing ; or as David better says, " Every man living in his best condition is altogether vanity," Psalm xxxix. 5. and James, " Our life, (which is our best, our all,) is but a vapour that appeareth for a little time, and then vanisheth away," chap. iv. 14. But enough hath been spoken by many on this subject. And we that have seen so many thousands each week in one city carried away to the grave, have been taught the truth of our frailty, even as with thorns and briers.* But I know not how it comes to pass, there is not any thing we are more apt to forget, than what we ourselves are ; and * Referring to the plague of London, A. D. 1 GSd, nherein 68,000 persons are computed to have died 532 OUR ABJECT CONDITION. this puts men on innumerable miscarriages towards God and one another. Thou therefore that art exercised under the hand of God in any severe dispensation, and art ready on all occa- sions to fill thy mouth with complaints, sit down a little, and take a right measure of thyself, and see whether this frame and posture becomes thee. It is the great God against whom thou repinest, and thou art a man, and that is a name of a worm, a poor, frail, dying worm ; and it may be, whilst thou art speaking, thou art no m.ore. And wilt thou think it meet, for such a one as thou art, to magnify thyself against the great pos- sessor of heaven and earth ? Poor clay ! poor dust and ashes ! poor dying worm ! know thy state and condition, and fall down quietly under the mighty hand of God. Though thou wranglest with men about thy concerns, let God alone. '' The potsherds may contend with the potsherds of the earth ; but woe unto him that striveth with his Maker." Again, consider, that in this frail condition we have all greatly sinned against God. So did Job : *' I have sinned, what shall I do unto thee, O thou preserver of men ?" Job vii. 20. If this consideration will not satisfy thy mind, yet it will assuredly stop the mouths of all the sons of men. Though all the curses of the law should be executed upon us, yet every mouth must be stopped, because all the world is become guilty before God," Kom. iii. 19. " And why should a living man complain ?" saith the prophet. Lam. iii. 39. Why, it may be, it is because that his trouble is great and inexpressible, and such as seldom or never befel any before him ; but OUR ABJECT CONDITIOTf. 533 what then, saith he, '^ shall a man complain against the punishment of his sins r" H tnis living man be a sinful man, as there is none tliat liveth and sinneth not, whatever his state and condition be, he hath no ground of murmuring or complaint. For a sinful man to complain, especially whilst he is yet a living man, is most unreasonable. For, 1. Whatever hath befallen us, it is just, because we are sinners before God ; and to repine against the judgments of God, that are rendered evi- dently righteous on account of sin, is to anti- cipate the condition of the damned in hell, a great part of whose misery it is, that they always repine agains*^ that sentence and punishment, which they know to be most righteous and holy. If this were now a place, if that were now my design, to treat of the sins of all professors, how easy were it to stop the mouths of all men about their troubles ; but that is not my present busi- ness : I speak unto particular persons, and that not with an especial design to convince them of their sins, but to humble their souls. Another season may be taken to press that consideration, directly and professedly also : at present, let us only, when our souls are ready to be entangled with the thoughts of any severe dispensation of God, and our own particular pressures, troubles, miseries occasioned thereby, turn into ourselves, and take a view every one of his own personal provocations. And when we have done so, sec what we have to say to God, what we have to complain of : let the man hold his tongue, and let the sinner speak. Is not God holy, rignr.cous, wise, in what he hath done ? And if he be, wny A/ Y /£ 534 OUR ABJECT CONDITION. do we not subscribe unto his ways, and submit quietly unto his will ? 2. But this is not all : we are not only such sinners as to render these dispensations of God evidently holy, these judgments of his righteous, but also to manifest that they are accompanied with unspeakable patience, mercy, and grace. To instance in one particular : is it the burning of our houses, the spoiling of our goods, the ruin of our estates, alone, that our sins have deserved? If God had m.ade the temporary fire on earth, to have been unto us a way of entrance into the eternal fire of hell, we had not had whereof righ- teously to complain. May v/e not then see a mixture of unspeakable patience, grace, and mercy, in every dispensation ? and shall we then repine against it ? Is it not a better advice, " Go and sin no more, lest a worse thing befal thee ?" For a sinner out of hell, not to rest in the will of God, nor to humble himself uiKier his mighty hand, is to make himself guilty of the especial sin of hell. Other sins deserve it, but lepining against God is principally, yea, only committed in it. The church comes to a blessed quieting resolution in this case, Micah vii. 9. " 1 will bear the indignation of the Lord, because I have sinned against him ;" bear it quietly, pa- tiently, and submit under his hand therein. 3. Consider, that of ourselves we are not able to make a right judgment of what is good for us, what is evil unto us, or what tends most di- rectly unto our chiefest end. ^' Surely every man walketh in a vain shew;" in the Hebrew, in an image full of false representations of things; in the midst of vain appearances, that OUR ABJECT CONDITION. 535 he knows not what to choose, or do aright, and therefore spends the most of his time and strength about things that are of no use or pur- pose unto him : " surely they are disquieted in vain;" and hereof he gives one especial instance : ^' he heapeth up riches, and knoweth not who shall gather them," Psalm xxxix. 6. which is but one example of the manifold frustrations that men meet with in the whole course of their lives, as not knowing what is good for them. We all profess to aim at one chief principal end, namely, the enjoyment of God in Christ, as our eternal reward ; and in order thereunto, to be carried on in the use of the means of faith and obedience, tending to that end. Now, if this be so, the suitableness or unsuitableness of all other things being good or evil unto us, is to be measured by iheir tendency to this end. And what know we hereof? As to the things of this life, do we know whether it will be best for us to be rich or poor, to have houses or to be harbourless, to abound or to want, to leave wealth and inhe- ritances unto our children, or to leave them merely unto the providence of God ? Do we know what state, what condition will most further our obedience, best obviate our tempta- tions, or call most on us to mortify our corrup- tions ? And if we know nothing at all of these things, as indeed we do not, were it not best for us to leave them quietly to God's disposal ? I doubt not but it will appear at the last day, that a world of evil in the hearts of men was stifled by the destruction of their outward concerns, more than by their inward troubles ; that many were delivered from temptations by it, who 5c6 OUR ABJECT CONDITION. otiierwisc would have been overtaken to their rum, ana ine scandal of the gospel ; that many a secret imposthume hath been lanced and cured by a stroke : for God doth not send judgments on his own, for judgment's sake, for punishment's sake, but always to accomplish some blessed design of grace towards them. And there is no one soul in particular, which shall rightly search itself, and consider its state and condition, but will be able to see wisdom, grace, and care towards itself, in all dispensations of God. And if I would here enter upon the benefits that, through the sanctifying hand of God, do redound unto believers by afflictions, calamities, troubles, distresses, temptations, and the like effects of God's visitations, it would be of use to the souls of men in this case. But this subject hath been so often, and so well spoken unto, that I shall not insist upon it. I desire only that we would seriously consider how utterly ignorant we are of what is good for us, or useful to us, in these outward things, and so leave them quietly to God's disposal. 4. We may consider, that all these things about which we are troubled, fall directly within the compass of that good word of God's grace, that he will make all things work together for the good of them that love him," Rom. viii. 28. All things that we enjoy, all things that we are deprived of, all that we do, all that we suffer, our losses, troubles, miseries, distresses, in whicl" the apostle instanceth in the following verses they shall all work together for good ; together with, 'due another, and all with, and in subor- dination untO; the power, grace, and wisdom of OUR ABJECT CONDITION. 537 God. It may be, we see not how, or by what means, it may be effected ; but he is infinitely wise and powerful, who hath undertaken it, and we know little or nothing of his ways. There is nothing that we have, or enjoy, or desire, but it hath turned out to some to their hurt. Riches have been kept for men to their hurt ; wisdom and high places have been the ruin of many ; liberty and plenty are to most a snare ; prosperity slays the foolish. And we are not of ourselves, in any measure, able to secure ourselves from the hurt and poison that is in any of these things, but that they may be our ruin also, as they have already been, and every day are, to mul- titudes of the children of men. It is enough to fill the soul of any man with horror and amaze- ment, to consider the ways and ends of most of those who are intrusted with this world's goods. Is it not evident, that all their lives they seem in- dustriously to take care that they may perish eternally ? Luxury, riot, oppression, intemperance, and, of late especially, blasphemy and atheism, they usually give up them.selves to ; and this is the fruit of their abundance and security. What now, if God should deprive us of all these things? Can any one certainly say, that he is worsted thereby? Might t?iey not have turned to his everlasting perdition, as well as they do so of thousands as good by nature, and who have had advantages to be as wise as we ? And shall we complain of God's dispensations about them ? And what shall we say, when he himself hath under- taken to make all things that he guides to us, to work together for our good ? Anxieties of mind, and perplexities of heart, about our losses, is not 538 OUR ABJECT CONDITION. that which we are called to in our troubles ; but this is that which is our duty : let us consider whether we love God or not, whether we are called according to his purpose ; if so, all things are well in his hand, who can order them for our good and advantage. , I hope many a poor soul will from hence, under every trouble, be able to say with him that was banished from his country, and found better entertainment elsewhere, " My friends, I had perished, if I had not perished:" had I not been undone by fire, it may be I had been ruined in eternal fire. God hath made all to work for my good. The end of all these discourses is to evince the reasonableness of the duty of waiting on God, which we are pressing from the psalmist's exam- ple. Ignorance of God and ourselves, is the great principle and cause of all our disquietments. And this arises mostly, not from v/ant of light and in- struction, but for want of consideration and appli- cation. The notions insisted on concerning God are obvious, and known to all ; so are these con- cerning ourselves ; but by whom are they employed or improved as they ought? The frame of our spirits is as though we stood upon equal terms with God, and did think, with Jonah, that we might do well to be angry with what he doth. Did we rightly consider him, did we stand in awe of him as we ought, it had certainly been other- wise with us. GOD S PROMISES. Ooc- III. The influence of the pror/iises on the souVs: waitintf in time of trouble. The nature of them. Having therefore laid down these considerations from the second observation taken from the words, namely, That Jehovah himself is the proper object of the soul's waiting in the condition described, I shall only add one direction, how we may be enabled to perform and discharge this duty aright, which we have manifested to have been so neces- sary, so reasonable, so prevalent, for the obtaining of relief ; and this arises from another of the pro- positions laid down, for the opening of these verses not as yet spoken to, namely, That the word of promise is the soul's great support in waiting for God. So saith the psalmist: " In his word do I hope ;" that is the word of promise. As the word in general is the adequate rule of all our obedience to God, and communion with him ; so there are especial parts of it that are suited to these special actings of our souls towards him : thus the word of promise, or the promise in the word, is that which our faith especially re- gards, in our hope, trust, and waiting on God ; and it is suited to answer to the immediate actings of our souls therein. From this word of promise, therefore, that is, from these promises, doth the soul in its distresses take encouragement to continue waiting on God, and that on these two accounts : 1. Because they are declarative of God, his m.ind and his will: and, 2, Because they are com- municative of grace and strength to the soul. Of which latter we shall not here treat. 540 god's promises. 1. The end and use of the promise is to declare, reveal, and make known God to believers, what is in an especial manner in him, and concerning him, which may give them encouragement to wait for him. The promises are a declaration of the nature of God, especially of his goodness, grace, and love. God hath put an impression of all the glorious excellences of his nature on his word, especially as he is in Christ, in the word of the gospel. There, as in a glass, do we behold his glory in the face of Jesus Christ. As his commands express to us his holiness, his threatenings, his righteous- ness and severity ; so do his promises, his good- ness, grace, love, and bounty. And in these things do we learn all that we tiuly and solidly know of God ; that is, we know him in and by his word. The soul, therefore, that in this condition is waiting on God, or for God, considers the repre- sentation which he makes of himself, and of his own nature, in and by the promises, and receives support and encouragement in its duty. For, if God teach us by the promises what he is, and what he will be to us, we have firm ground to expect from him all the fruits of benignity, kind- ness, and love. Let the soul frame in itself that idea of God, which is exhibited in the promises, and it will powerfully prevail with it to continue in an expectation of his gracious return ; they all expressing goodness, love, patience, forbearance, long-suffering, pardoning mercy, grace, bounty, with a full satisfactory reward. This is the beauty of the Lord mentioned with admiration by the prophet : " IIow great is his goodness ! how groat is his beauty!" Zech. ix. 17. ; which is the great god's promises. 541 attraction of the soul to adhere constantly to him. Whatever difficulties arise, whatever temptations interpose, or wearisomeness grows upon us in our straits, troubles, trials, and desertions, let us not entertain such thoughts of God as our own perplexed imaginations may be apt to suggest to us. This would quickly cast us into a thousand impatiences, misgivings, and miscarriages ; but the remembrance of and meditation on God in his pro- mises, as revealed by them, as expressed in them, is suited quite to other ends and purposes. There appears, yea, gloriously shines forth, that love, that wisdom, that goodness, tenderness, and grace, which cannot but encourage a believing soul to abide in waiting for him. 2. The word of promise doth not only express God's nature, as that wherein he proposeth him- self to the contemplation of faith, but it also de- clares his will and purpose of acting towards the soul, suitably to his own goodness and grace ; for promises are the declarations of God's purpose and will to act towards believers in Christ Jesus, ac- cording to the infinite goodness of his own nature, and this is done in great variety, according to the various conditions and wants of those that do believe. They all proceed from the same spring of infinite grace, but are branched into innumera- able particular streams, according as our neces- sities require. To these do waiting souls repair for stay and encouragement : their perplexities principally arise from their misapprehensions of what God is in himself, and of what he will be to them ; and whither should they repair to be un- deceived, but to that faithful representation which he hath made of himself and his will in the word 2z 542 GOD S PROMISES. of his grace ? " For no man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him," John i. 18. Now, the gospel is nothing but the word of pro- mise explained in all the springs, causes, and effects of it ; thither must we repair to be in- structed in this matter. . The imaginations and reasonings of men's hearts will but deceive them in these things. The informations or instructions of other men may do so; nor have they any truth in them, further than they may be resolved into the word of promise. Here alone they may find rest and refreshment. The soul of whom we speak, is under troubles, perplexities, and distresses, as to its outward condition ; pressed with many straits, it may be, on every hand ; and as to its spiritual estate, under various apprehensions of the mind and will of God towards it, as hath before at large been explained. In this condition it is brought in some measure to a holy submission to God, and a patient waiting for the issue of its trials. In this state it hath many temptations to, and much work- ing of, unbelief. The whole of its opposition amounts to this, that it is neglected of God ; that its way is hid, and its judgment is passed over from him ; that it shall not be at present delivered, nor here- after saved. What course can any one advise such a one to for his relief, and to preserve his soul from fainting, or deserting the duty of waiting on God, wherein he is engaged, but only this, to search and inquire what revelation God hath made of him and his will concerning himself in his word ? And this the promise declares. Here he shall find hope, patience, faith, expectation, to be all increased, comforted, encouraged. Herein lies the duty and god's promises. '543 safety of any in this condition. Men may bear the first impression of any trouble with the strength, courage, and resohition of their natural spirits ; under some continuance of them, they may sup- port themselves with former experiences, and other usual springs and means of consolation : but if their wounds prove difficult to be cured, if they despise ordinary remedies, if their diseases are of long continuance, this is that which they must betake themselves unto : they must search into the word of promise, and learn to measure things, not according to the present state and apprehen- sions of their mind, but according to what God hath declared concerning them. iVnd there are sundry excellences in the promises, when hoped in, or trusted in, that tend to the establishment of the soul in this great duty of waiting ; as, (1.) That grace in them, that is, the good will of God in Christ, for help, relief, satisfaction, pardon, and salvation, is suited to all particular conditions and wants of the soul. As light arises from the sun, and is diffused in the beams thereof to the especial use of all creatures, enabled by a seeing faculty to make use of it ; so cometh grace forth from the eternal good-will of God in Christ, and is diffused by the promises, with a blessed suitableness to the conditions and wants of all believers. There can nothing fall out between God and any soul, but there is grace suited unto it in one promise or another, as clearly and evi- dently as if it were given unto him particularly and immediately. And this they find by expe- rience who at any time are enabled to mix effec- tually a promise with faith. (2.) The word of promise hath a wonderful, 544 GOij's PROMISES. mysterious, especial impression of God upon it. He doth by it secretly and ineffably comniunicate himself to believers. When God appeared in a dream unto Jacob, he awaked and said, " God is in this place, and I knew it not." He knew God was every where, but an intimation of his especial presence surprised him : so is a soul surprised, when God opens himself and his grace in a pro- mise unto him. It cries out, God is here, and I knew it not. Such a near approach of God in his grace it finds, as is accompanied with a refreshing surprisal. (3.) There is an especial engagement of the truth of God in every promise. Grace and truth are the two ingredients of an evangelical promise, the matter and form whereof they do consist. I cannot now stay to shew wherein this special en- gagement of truth in the promise doth consist. — Besides, it is a thing known and confessed ; but it hath an especial influence to support the soul, when hoped in, in its duty of waiting : for that hope can never make ashamed, or leave the soul to disappointments, which stays itself on divine vera- city under a special engagement. And this is that duty which the psalmist engages himself in, and to the performance of, as the only way to obtain a comfortable interest in that for- giveness which is with God, and all the gracious effects thereof. And in the handling hereof, as we have declared its nature and necessity, so we have the psalmist's direction for its practice to per- sons in the like condition with him, for the attain- ing of the end by him aimed at ; so that it needs no further application. That which remains of the psalm is the address which he makes to others, HOPE IN THE LORD — REDEMPTION. 545 with the encouragement which he gives them to steer the same course with himself; and this he doth in the two last verses, which to complete Xhe exposition of the whole psalm, I shall briefly explain, and pass through, as having already de- spatched what I principally aimed at. VERSES VII. AND VIII. Let Israel hope in the Lord, for loith the Lord there is mercij, and ivith him is plenteous re- demption. And he shall redeem Israel from all his iniquities. I shall proceed, in the opening of these words, according unto the method already insisted on :— I. The meaning of the principal words shall be de- clared ; II. Then the sense and importance of the whole ; III. The relation that they have to the condition of the soul expressed in the psalm must be manifested. From all which, observations will arise for our instruction and direction in the like cases, wherein we are or may be concerned. I. "Let Israel hope in the Lord;" (in the He- brew, hope, Israel, in Jehovah.) Trust, or expect ; the same word with that, ver. 5. In his word do 1 hope; properly, to expect, to look for, which includes hope, and adds some further degree of the soul's acting towards God ; it is an earnest looking after the thing hoped for ; hope in him, and look up to him, " for" with the Lord, or, " because," seeing that with the Lord, (in the Hebrew) mercy ; (the verb substantive, as usual, is omitted, which we supply, there is »^^rcy,) grace, Ijounty, goodness, good-will. This word is often joined with another, discovering its 2 z2 546 HOPE IN THE LORD — REDEMPTION'. importance, and that is, (Hebrew, truth,) (in the Hebrew goodness, or mercy, and truth.) These are» as it were, constituent parts of God's pro- mises. It is goodness, grace, bounty, to promise any undue mercy ; and it is of truth or faithful- ness to make good what is so promised. The Sep- tuagint commonly render this word by eleos, that is, pardoning mercy, as it is every where used in the New Testament. '' And with him is plenteous redemption ;" (He- brew with him ;) as before speaking unto God, ver. 4. (Hebrew, with thee there is ;) the meaning of which expression hath been opened at large. — Redemption from the Hebrew, to redeem : this word is often used for a proper redemption, such as is made by the intervention of a price, and not a mere deliverance to liberty by power, which is sometimes also called redemption. Thus it is said of the money that the first-born of the chil- dren of Israel, which were above the number of the Levites, were redeemed with ; that Moses took, in the Hebrew, the redemption, that is, the re- demption-money, the price of their redemption, Numb. iii. 49. and Psa. xlix. 8. The redemption of men's souls is precious; it cost a great price. The redemption, then, that is with God, relates to a price ; goodness or mercy with respect untp a price, becomes redemption, that is, actively the cause, or means of it. What that price is, sec Matt. XX. 28. 1 Pet. i. 18. '■'■ Plenteous redemption," in the Hebrew much, abundant, plenteous. It is used both for quantity and quality ; much in quantity, or plenteous, abundant ; and in quality, that is precious, excel- lent. And it is applied in a good and bad sense ; HOPE IN THE LORD REDEMPTION. 547 SO it is said of our sins., Ezra ix. 6. (Hebrew our sins are increased or multiplied, or are great ;) many in number, and heinous in their nature or quality. And in the other sense, it is applied to the mercy of God, whereby they are removed ; it is great or plenteous, it is excellent or precious. Ver. 8. " And he," that is, the Lord Jehovah ; he with whom is plenteous redemption, (in the He- brew, shall redeem ;) or make them partakers of that redemption that is with him. He shall redeem Israel, that is, those who hope and trust in him. " From all his iniquities," (in the Hebrew, his ini- quities,) that is, of the elect Israel, and every individual amongst them. But the word signifies trouble as well as sin, especially that trouble or punishment that is for sin. So Cain expresses himself upon the denunciation of his sentence, (in the Hebrew, my sin, that is, the punishment thou hast denounced against my sin, is too great or heavy for me to bear,) Gen. iv. 13. There is a near affinity between sin and trouble ; punishment is inseparable from iniquity. Then the word here used signifies, either ?in with reference to trouble due to it, or trouble with respect to sin whence it proceeds. And both may well be here intended. God shall redeem Israel from all his sins, and troubles that have ensued thereon. And this is the signification of the words, which indeed are plain and obvious. And these words close up the psalm. He who began with depths, his own depths of sin and trouble, out of which, and about which, he cried out unto God, is so encouraged by that prospect of grace and forgiveness with God, which by faith 548 EXHORTATION. he had obtained, as to preach to others, and to support them in expectation of deliverance from all their sin and trouble also. And such, for the most part, are all the exer- cises and trials of the children of God. Their entrance maybe a storm, but their close is a calm. Their beginning is oftentimes trouble, but their latter end is peace ; peace to themselves, and ad- vantage to the church of God. For men in all ages coming out of great trials of their own, have been the most instrumental for the good of others. For God doth not greatly exercise any of his, but with some especial end for his own glory. II. The sense and intent of the psalmist in these words is to be considered, and that resolves itself into three general parts. 1. An exhortation or admonition : " Israel, hope in the Lord, or expect Jehovah. 2. A ground of encouragement to the per- formance of the duty exhorted to : ** because with the Lord there is much, plenteous, abundant, precious redemption." 3. A gracious promise of a precious issue which shall be given to the performance of this duty : " He shall redeem Israel from ail his sins, and out of all his troubles." ] . In the exhortation there occurs, (I.) The persons exhorted; that is, Israel ; not Israel according to the flesh ; for they are not all Israel who are of Israel, Rom. ix. 6. But it is the Israel mentioned. Psalm Ixxiii. 1. the whole Israel of God, to whom he is good, such as are of a clean heart ; that is, all those who are interested in the covenant, and do inherit the promise of their forefathers, who were first called EXHORTATION. 549 by that name. All believers : and the psalmist treats them all in general in this matter. [1.] Because there is none of them but have their trials and entanglements about sin, more or less. As there is none that liveth and sinneth not ; so there is none that sinneth, and is not en- tangled and troubled. Perhaps then they are not all of them in the same condition with him, in the depths that he was plunged into. Yet, more or less, all and every one of them is so far concerned in sin, as to need his direction. All the saints of God either have been, or are, or may be, in these depths. It is a good saying of Austin on this place : None so in the deep as they who do not cry and call out of the deep. They are in a deep of security, who are never sensible of a deep of sin. [2.] There is none of them, whatever their pre- sent condition be, but they may fall into the like depths with those of the psalmist. There is nothing absolutely in the covenant, nor in any promise, to secure them from it. And what be- falls any one believer, may befall them all. If any one believer may fall totally away, all may do so, and not leave one in the world, and so an end be put to the kingdom of Christ ; which is no small evidence that they cannot so fall. But they may fall into depths of sin ; that some of them have done so, we have testimonies and in- stances beyond exception. It is good, then, that all of them should be prepared for that duty which they may all stand in need of, and a right dis- charge of it. Besides, the duty mentioned is not absolutely restrained to the condition before de- scribed, but it is proper, and accommodated to bbV ENCOURAGEMENT. ollitr seasons iilso ; therefore are all the Israel of God exhorted to it. (2.) The duty itself is hoping- in Jehovah, with such a hope or trust, as luilh an expecteition of relief joined with it. And there are two thinj^s included in this duty. [1.] The renunciation of any hopes, in expec- tation of deliverance either from sin or trouble, any other way ; hope in Jehovah. This is fre- quently expressed, where the performance of this duty is mentioned ; see Hos, xiv. 3. Jer. iii. 22, 23. And we have declared the nature of it, in the exposition of the first and second verses. [2.] Expectation from him ; and this also hath been insisted on in the observations from the verses immediately preceding, wherein also the whole nature of this duty was explained, and directions were given for the due performance of it. 2. The encouragement tendered unto this duty, is the next thing in the words ; for " with the Lord is plenteous redemption :" wherein we may observe, (1.) What it is that he professeth as the great encouragement unto the duty mentioned, and that IS redemption, the redemption that is with God ; upon the matter the same with forgiveness before mentioned ; mercy, pardon, benignity, bounty. He doth not bid them hope in the Lord, because they were the seed of Abraham, the peculiar peo- ple of God, made partakers of privileges above all the people in the world ; much less because of their worthiness, or that good which was in them- selves ; but merely upon account of mercy in God, of Jiis grace, goodness, and bounty. The mercy of God, and the redemption that is with him, is ENCOURAGEMKNT. 551 the only ground to sinners for hope and coniidence in him. (2.) There arc two great concerns of this grace, the one expressed, the other impUcd, in the words. The first is, that it is much, plenteous, abundant. That which principally discourages distressed sotds from a comfortable waiting on God is, their fears lest they should not obtain mercy from him, and that because their sins are so great, and so many, or attended with such circumstances and aggrava- tions, as that it it is impossible they should find acceptance with God. This ground of despond- ency and unbelief the psalmist obviates, by repre- senting the fulness, the plenty, the boundless plenty, of the mercy that is with God. It is such as will suit the condition of the greatest sinners in their greatest depths ; the stores of its treasures are inexhaustible. And the force of the exhorta- tion doth not lie so much in this, that there is redemption with God, as that this redemption is plenteous or abundant. Secondly, Here is an intimation in the word itself, of that relation which the goodness and grace of God proposed hath to the ijlood of Christ ; whence it is called redemp- tion. This, as was shewed in the opening of the words, has respect to a price ; the price whereby we are bought, that is, the blood of Christ. This is that whereby way is made for the exercise of mercy towards sinners ; redemption, which pro- perly denotes actual deliverance, is said to be with God, or in him, as the effect in the cause. The causes of it are his own grace, and the blood of Christ. There are these prepared for the redeem- ing of believers from sin and trouble, unto his own glory. And herein lies the encouragement that 552 CERTAINTY OF DELIVERANCE, the psalmist proposes to the performance of the duty exhorted unto, namely, to wait on God. It is taken from God himself, as all encouragements unto sinners to draw nigh unto him, and to wait for him, must be. Nothing but himself can give us confidence to go unto him. And it is suited to the state and condition of the soul under consi- deration. Redemption and mercy are suited to give relief from sin and misery. 3. The last verse contains a promise of the issue of the performance of this duty. *' He shall redeem his people from all their iniquities." Two things are observable in the words. (1.) The certainty of the issue or event of the duty mentioned ; in the Hebrew, and he shall or he will redeem ; he will assuredly do so. Now, although this in the psalmist is given out by reve- lation, and is a new promise of God, yet, as it relates to the condition of the soul here expressed, and the discovery made by faith of forgiveness and redemption with God, the certainty intended in this assertion is built upon the principles before laid down. Whence, therefore, doth it appear, that we may infallibly conclude that " God will redeem his Israel from all their iniquities?" I answer, [1.] The conclusion is drawn from the nature of God. There is forgiveness and redemption with him, and he will act towards his people suitably to his own nature. There is redemption with him, and therefore he will redeem ; forgiveness with him, and therefore he will forgive. As the con- clusion is certain and mfallible, that wicked men, ungodly men, shall be destroyed, because God is righteous and holy, his righteousness and holiness CERTAINTY OF DELIVERANCE. 553 indispensably requiring their destruction ; so is the redemption and salvation of all that believe certain, on this account, namely, because there is forgiveness with him ; he is good and gracious, and ready to forgive ; his goodness and grace rec[uire their salvation. [2.] The conclusion is certain, on account of God's faithfulness in his promises. He hath pro- mised, that those who wait on him shall not be ashamed ; that their expectation shall not be dis- appointed ; whence the conclusion is certain, that in his time and way they shall be redeemed. (2.) There is the extent of this deliverance or redemption : '' Shall redeem Israel from all their iniquities." It was shewed in the opening of the verse, that this word denotes either sin-procuring trouble, or trouble procured by sin ; and there is a respect both to sin and its punishment : from both, from all of both kinds, God will redeem his Israel. Not this or that evil, this or that sin, but from all evil, all sin : he will take all sins from their souls, and wipe all tears from their eyes. Now, God is said to do this on many accounts. [1.] On account of the great cause of all actual deliverance and redemption, the blood of Christ. He hath laid an assured foundation of the whole work ; the price of redemption is paid, and they shall in due time enjoy the effects and fruits of it. [2.] Of the actual communication of the effects of that redemption to them. This is sure to all the elect of God, to his whole Israel. They shall all be made partakers of them. And this is the end of all the promises of God, and of the 3a 554 CERTAINTY OF DELIVERANCE. grace and mercy promised in them ; namely, that they should be means to exhibit and give out to believers that redemption which is purchased and prepared for them. And this is done two ways. 1. Partially, initially, and gradually, in this life. Here God gives to them the pardon of their sins, being justified freely by his grace ; and in his sanctification of them through his Spirit, gives them deliverance from the power and dominion of sin. Many troubles he also delivers them from, and from all as far as they are penal, or have any mixture of the curse in them. 2. Completely ; namely, when he shall have freed them from sin and trouble, and from all the effects and conse- quences of them, by bringing them to the enjoy- ment of himself in glory. 3. The words being thus opened, we may briefly, in the next place, consider what they ex- press, concerning the state, condition, or actings of the soul, which are represented in this psalm. Havins: himself attained to the state before de- scribed, and being engaged resolvedly m the per- formance of that duty which would assuredly bring him into a haven of full rest and peace, the psalmist apphes himself to the residue of the Israel of God, to give them encouragement to this duty with himself, from the experience he had of a blessed success therein. As if he had said to them, " Ye are now in afflictions, and under trou- bles, and that upon account of your sins and provocations : a condition, I confess, sad and deplorable ; but yet there is hope in Israel con- cerning these things. For consider how it hath been with me, and how the Lord hath dealt with CLOSING OBSERVATIONS. 555 me. I was in depths inexpressible, and saw for a while no way or means of delivery : but God hath been pleased graciously to reveal himself to me, as a God pardoning iniquity, transgression, and sin ; and in the consolation, and support which I have received thereby, I am waiting for a full participation of the fruits of his love. Let me therefore prevail v/ith you, who are in tlie like condition, to steer the same course with me. Only let your expectation be fixed in mercy and sovereign grace, without regard to any privilege or worth in yourselves. Rest in the plenteous redemption, those stores of grace which are with Jehovah, and, according to his faithfulness in hi,5 promises, he will deliver you out of all perplexing- troubles. Having thus opened the words, I shall now only name the doctrinal observations that are tendered from them, and so put a close to these discourses ; as, 1. The Lord Jehovah is the only hope for sin-distressed souls : '' Hope in the Lord." This hath been sufficiently discovered and confirmed on sundry passages in the psalm. 2. The ground of all hope and expectation of relief in sinners, is mere grace, mercy, and redemption. " Hope in the Lord, for with him there is redemption." All other grounds of hope are false and deceiving. 3. Inexhaustible stores of mercy and redemp- tion are needful for the encouragement of sinners to rest and wait on God : " With him is plentiful redemption." Such is your misery, so pressing; are your fears and disconsolations, that nothing less than boundless grace can relieve or support 556 CLOSING OBSERVATIONS. you ; there are therefore such treasures and stores ill God as are suited hereunto : " With him is plenteous redemption." 4. The ground of all the dispensation of mercy, goodness, grace, and forgiveness, which is in God to sinners, is laid in the blood of Christ. Hence it is here called redemption. Unto this also we have spoken at large before. 5. AH that wait on God, on the account of mercy and grace, shall have an undoubted issue of peace : "He shall redeem Israel." Let him, saith God, lay hold of my arm, that he may have peace, and he shall have peace, Isaiah xxvii. 5. 6. Mercy given to them that wajt on God shall, in the close and issue, be every v/ay full and satis- fying : " He shall redeem his people from all their iniquities." And these propositions do arise from the words as absolutely considered, and in themselves. If we mind their relation to the peculiar condition of the soul represented in this psalm, they will yet afford us the ensuing observations. Observation 1. They who out of depths have by faith and waiting obtained mercy, or are sup- portea in waiting for a sense of believed mercy and forgiveness, are fitted, and only they are fitted, to preach and declare grace and mercy unto others. This was the case with the psalmist. Upon emerging out of his own depths and straits, he declares the mercy and redemption whereby he was delivered, unto the whole Israel of God. Obs. 2. A saving participation of grace and forgiveness leaves a deep imi)ression of its fulness CLOSING OBSERVATIONS. 557 and excellency on the soul of a sinner ; so was it here with the psalmist. Having himself obtained forgiveness, he knows no bounds or measure, as It were, in extolling it. There is with God, mercy, redemption, plenteous redemption, redeeming from* all iniquity ; I have found it so, and so will every one who shall believe it. Now, these obsei-vations might all of them, especially the two last, receive a useful improve- ment. But whereas what I principally intended from this psalm has been at large insisted on, upon the first verses of it, I shall not here further draw forth any meditations upon tliem, but con- tent myself witli the exposition that hath been given of the design of the psalmist, and the sense of bis words in these last verses. Tli* ili^L 9Ai irSiiii'i!''ii"iS'.'S,?.;?.;"-S"" ■-•..„ .1 1012 01003 5162 ^i;SJ«#fi?;J