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t 






! ! 



Tappan Presbyterian Assoc 

LIBRARY 



(PrtsenleJ by HON. D. BETHUNE. I \ 

From Library of Rev. Geo. Doffield, : 



R? 



PRINTED BY DODD S^ KUMSEY,— 1306. 



'"'"' PREFACE, 

jTi/J? writings of the emimntfy Icurned and 
fiipus Dr. OwKN ar€ fo generally known^ and fo 
highly ejlttmtd^ that to attempt recommending them 
might be confidered as altogether unnccejfary. Pro- 
bably no man^ Jim:^ tht age ofinfpiration^ was more 
profoundly Jkilled in the myfferies of the goffielj and 
none has difcovered a nobler htroifm in defending 
ihem. Althdvgb his capacious mind was enriched 
from every flore of human Uarning^ yet the wifdoui 
of this world he rejeSed as lofs for the excellency 
of the knowledge of Jefus Chrift his Lord. In all 
his writings he exhibits nothing elje than the plamy 
praHical doSrines of the crofs ; thofe which mofl in^ 
iimattly concern theprefent peace and the everlafling 
falvation of his readers : although indefatigablyflu* 

^ dious to explore the myjleries of the go/pel^ fofar a% 
5j the human mind is capable of exploring them^ yet all 

2%^ his refearches are bounded by revelation ; he attempts 
A not tofoar beyond this region by vainly andprefump-- 



to 
1 



iuoufly affe^ing to appear wife above that which^s 
^ ivrjtten. 

^ Among the numerous works publifhed by this dif 
'n iinguifhed divine^ none are more calculatedfor gene^ 
rsl ufefulnefs than the volume which is now offered 
id the public. Jn theje difcourfes the author unfolds 
with profound (kill thofe depths of fpiritual diflrefs 
into which the chrijiian is occaf anally plunged ; he 
points out with muchpropriety the caujes of this diflrefs 
afcribing it partly to fovereignty in God^ andparily 
io the irregular^ unfanBified walk of his people^ by 
which the fpiritis provoked to depart ; the nature 
offorgivenefs through the facrifice and righteoufnefs 
of the Lord thefurety^ is fully and clearly explained ; 
ih€ overflowingsxf Jehovah's mercy to the very chief 



IV 



cjjinntri^ and his readtnefs to receive all who re^ 
turn to him are exhibited in language equally f crip ^ 
tural and encouraging. There is one circumjtance 
tohich peculiarly recommends the prefent work^ it is 
both doElrinal and praHical ; it imparts^ at once food 
to the underjlanding and the hearty it not only un- 
folds the fublim eft myjleries of our religion^ but di- 
reHly applies them for promoting thefaith^ and con-^ 
folation, and holinefs of (he chriflian. 

All who regard the profperity of Zion mufl trem- 
ble while-they view the cmduB of many who are cal- 
led her miniflers ; their own fancies are fubjiiiuted 
for the wifdom of God ; they entertain their hear- 
ers with metaphyfical fubtilties which perplex without 
profiting^ which are calculated to form, the critic^ 
rather than the chri/lian ; which^ at befl^ can only 
amufe the imagination without edifying the heart or 
reforming the life^ while the artlefs doBrines of the 
bible by which the Holy Ghojl has wrought in every 
age for the falvation of fouls are forgotten or rejeBed. 
This mournful faH renders the publication of this 
work peculiarly feafonable at prefent. From this 
conf deration I would affeHionately recommend it to 
the perufal of all who defre to enjoy fpiritual peace^ 
or to advance in evangelic holinefs. That a mea- 
fare of the fame fpirit which enlightened the author 
may apply thefe precious truths to all who read them 
and that they^ by this as a mean^ may be ripening 
for the inheritance of immortal life^ is the prayer of 
their fervant in Jefus, 

A. PROUDFIT. 
Salem, Augufl 7, 1806. 



GENERAL SCOPE OF THE PSALM. 

A HE defign of tbe Holy Ghoft in this 
pfalm, is to exprcfs in the experience of the pfalm- 
ift^ and the working of his faith, the Rate and con- 
dition of a foul greatly in itfelf perplexed, relieved 
on the account of grace, and a6ling itfelf towards 
God and his faints^ fuitabiy to the difcovery of that 
grace unto him : a great defign and full of great in* 
Ilru8ions. 

And this general profpefl gives us the parts and 
fcope of the whole pfalm : For, 

(i .) We have the ftate and condition of the foul 
therein repreferited, with his deportment in and un- 
der that (late and condition, Out of the depth have 
J cried unto ihee^ Lord i Lordj hear my voice^ lei 
thine ears beattentivt iothe voice ofmyfupplications^ 

(2.) His enquiry after relief: and therein are two 

things that prefent themfelves unto him : the one 

whereof, which Br ft offers the confideration of itfelf 

to him in his diftrefs, he deprecates, Ifthou^ Lord^ 

Jhouldjl mark iniquity^ O Lord who Jhall Jland ? 

TIh^ other he clofeth and finds relief in it, and 
fupportmcnt by it, But there is/orgivenefs with thee : 
that thou mayji be feared. 

Upon this bis difcovery, and fixing oh relief,there 
is the a6iing of this faith and the deportment of his 
whole perfon ; 

1. Towards God, Iwaitjor the Lord^ my foul 
4oih wait^ and in his word do I hope^ My foul 
waitethfor the Lord, fnfyre than they that watch for^ 
the morning, I fay more than they that watch for the 
morning. 

2. Towards tbe faints. Let Ifrael :hope in the 
Lor d^ for with the Lord there is mercy ^ and with 

A 5 



6 The two fir St Verses openeck 

him IS plenteous redemption. And hejhall redeem 
JJraeljrom all his iniquities. 

All which parts, and the various concernments 
of tbem muft be opened feverally. 

And this alfo gives an accouht of what is my de- 
fign from, and upon^the words of this pfalm ; name* 
ly, to declare the perplexed intanglements which 
may befall a gracious- foul, fuch a one as this pfalm- 
id was ; with the nature and proper workings of 
faith in fuch a condition ; principally aiming at 
what it is that gives a foul relief and fupportment 
in and afterward deliverance from fuch a perplex- 
ed eftate. 

The Lord in mercy, difpofe of thefe meditations 
in fuch a way and manner, as that both he that 
writes, and they that read tnay be made partakers 
of the benefit, relief, and confolation, intended for 
his faints, in this pfalm, by the Holy Ghoft. 

The state and condition of the soul represented in the psalm 

— The two first verses opened. 

The ftate and condition of the foul here repre- 
fcnted, as the bafis on which the procefs of the pfalm 
is built; with its deportment, or the general a£lingof 
its faith in that ftate is expreffed in the two firft verTes. 

Out of the depths have I cried unto thee, Lord. 

Lord hear my voice ; let thine ears be attentive to 
the voice of my fupplications.' 

1. The prefent ftate of the foul under confider- 
alion is included in that expreftion, Oui of the depths. 

Some of the ancients, as Chryfojiom, fuppofe this 
expreffionto relate unto the depths of the heart of 
the Pfalmift ; not from the mouth or tongue only, 
but fruui the depth and bottom of the heart : 
from the deepeft receffcs ofthe mind. 

And indeed the word is ufcd to exprefs the depth 



The two first Verses opened. 7 

of the hearts of men, but utterly in another fenfe, 
Pf^l. Ixiv. 6. The heart is deep. 

But the obvious fenfe of the place, and the con* 
ftant ufe of the word in the Hebrew will not admit 
of this interpretation. It is commonly u fed for 
vallies, or any deep places whatever, but efpeciaU 
\y of waters. Vallies and deep places, becaufe of 
their darknefs and folitarinefs, are accounted places 
of horror, helplefnefs and trouble. When I walk in 
the valley ofthejhadow of death^ that is in the ex* 
tremity of danger andtrouble. 

The moral of the word, as expreffing the ftatc 
and condition of the fouls of men is metaphorical. 
Thefe depths then are diflBculties, orpreffures, at- 
tended with fear, horror, danger and trouble. 

And thev are of two forts. 

1. Providential; in refpeft of outward diftrefles, 
calamities, and affliftions, Save iwe, God^ forthe 
waters are come in unto my foul ; (I jlick in the mire 
of the deep and there is no funding ; I am come^ 
(in the Heb.) into the depths of waters and the flood 
overflows me. It is trouble and the extremity of it, 
that the pfalmift complains of,, and which he thus 
exprefleth. He was brought by it into a condition 
like unto a man ready to be drowned : being caft 
into the bottom of deep and miry waters ; where 
he had no firm foundation to (land upon, nor abil- 
ity to come out. 

2. There are internal depths, depths of confci- 
ence upon the account of fin. Thou hafl laid me 
inthe lowef pit^ in darknefs^ in the deeps. What 
he intends by this expreffion, the pfalmift declares 
in the next words, Thy wrath lieth hard upon me. 
Senfe of God's wrath upon his confcience, upon the 
account of fin, was the deep he was caft into : (o 
ff caking of the fame matter, faith he, I fuffer thy 



t The twojlrsi VtrSts opened. 

ttrrors^ m6 \\\w fierce wrath gotth pvtr mt. Whith 
he calls water, waves, and deeps : according to 
the metaphor before opent-d. 

And thefc are the deeps that arc here principally 
intended, fays Auflin on the place, " He cries out 
under the weight and waves of his fins." 

This the enfuing pfalm makes evident, defirinjj 
to be delivered from thefe depths out of which he 
cried, he deals with God wholly about mercy and 
forgivenefs ; and it is fin alone from which forgive- 
nefs is a deliverance. The do6\rine alfo that he 
preacheih upon his delivery, is that of mercy, grace 
and redemption, as is manifeft from theclofe of the 
pfalm ; and what we have deliverance by, is mod 
upon our hearts when we are delivered. 

It is true indeed, that ibefe deeps do oftentimes 
concur; as David fpeaks. Deep calleth upon deep. 
The deeps of affliQion awaken the confcience to a 
deep fenfe of fi.n. But fin is the diieafe, aillifliorv 
only a fymptom ofit ; and in attending a cure, the 
difeafe itfelf is prirrcipally to be heeded, the fymp- 
tom will fallow or depart of itfelf. 

Many interpreters think that this was now David's 
condition; by great trouble and diftrefs, he was 
greatly minded of (in ; and we muft not therefore 
wholly pafs over that intent of the word, though we 
are chiefly to rcfpcQ that which he himfelf, in this 
addrefs unto God, did principally regard. 

This inr general is the ftate and condition of the 
foul managed in this pfalm, and is a& the key to the 
enfuing difcourfe, or the binge on which it turns., 
As to my intendaitent from the pfalm, that which a- 
rifcth frat» hctice^ may be comprifed in thefe two; 
propoGtions. 

1. Gracious fouls, after much communion with 
Gad, may be brought into inextricable depths and 



Depths of Trouble on account of Sin^ 

intanglements on die account of (in. For fuch the 
pralmift here expreflTeth his own condition to have 
been, and fuch he was. 

2. The inward root of outward diftrefles, is 
principally to be attended to in all prelling trials; 
fin, in affliflions. 

Gracious Souls vtay be brought into depths on the account 
of sin. — .^IVhat those depths are. 

Before I proceed at all in the farther opening of 
the words, they having refpeft unto the propofiiion 
firft laid do A^n, I (hall explain and confirm the truth 
obtained in it ; that fo it may be underftood, what 
we fay, and wheroof we do affirm, in the whole 
procefs of our difcourfe. 

It is a fad truth that we have propofed unto con- 
fideration : He that hears it ought to tremble in 
himfelf, that he may reft in the day of trouble ; it 
fpeaks out the apoftle's advice, Be not high-minded^ 
but fear ; and that alfo, Let him that thinketh he 
Jlandeth^ take heed left he fall. .When Peter had 
learned this truth by woful experience, after all his 
boldnefs and forwardnefs, he gives this counfel to 
all faints, that they would pafs the time of their fo- 
journing here in fear. Knowing how near, in our 
greatell peace and ferenity, evil and danger nwiy lie 
at the door. 

Some few inftances of the many that are left on 
record, wherein this truth is exemplified, may be 
mentioned. Noah was a jufl mun^ perfeH in his 
generation^ and Noah walked with God. He did 
io a long feafon, and that in an evil time, amidft 
all forts of temptations. When all flefh had corrupt^ 
ed its way upon earth. This put an eminency upon 
his obedience ; and doubtlefs rendered the com- 
munion which he had with God, in walking before 
him^ moft fweet and precious to him. He was a 



M 



12 Depths o/Sijit wherein thei^ consist, 

world are made partakers of, do fpring and grow. 
This is that which quickens and enlivens them unto 
duty, and is the fait that renders their facrifices and 
performances favoury to God^ and refrefhing to 
themfelves ; this fupports them under their trials, 
gives them peace, hope and comfort in life and 
death. Though I walk in the valley ofthejhadow 
of deaths I will fear no evil^for thou art with me. — 
A fenfe of God's prefence in love, is fufficient to re- 
buke all anxiety and fears, in the worft and mod 
' dreadful condition ; and not only fo, but to give, in 
the midfl of them, folid confolation and joy. So 
the prophet expreifeth it. Although the fig-tree fhall 
not hloffom^ neither piall fruit be in the vines, the la- 
bor oj the olive fhall fail, and the f elds fhall yield no 
meat, the flocks fhall be cut off from the fold, and 
there fhall be no herd in the Jlalls ; yet I will rejoice 
in the Lord, I will joy in the God ofmyfalvation. — 
And this is that fenfe of love, wffich the choiceft 
believers may lofe on the account of fin ; this is 
one ftep into their depths. They {hall not retain 
any fuch gofpel apprebenfion of it, as that it ihould 
give them reft, peace or confolation ; that it fhould 
influence their fouls with delight in duty, or fup- 
portment in trial ; and the nature hereof will be af- 
terwards more fully explained. 

Secondly, Perplexed thoughtfulnefs about their 
great and wretched unkindnefs towards God, are a^ 
nother part of the depths of fin-intangled fouls. So 
David complains, / remembered God and was trou- 
bled. How comes the rememberance of God to 
be unto him a matter of trouble ? In other places 
he profefleth, that it was all his rehef and fupport- 
ment : How comes it to be an occafion of his trou- 
ble ? All had not been well between God and him ; 
and whereas formerly, in his rememberance of God^ 



Depths of Sin, wherein they consist, 15 

his thoughts were chiefly exercifed abaut his love 
and kindnefs, now ihey were wholly poflfeft with 
his own fin and unkindncfs : This caufeth his trou- 
ble. Herein lies a (hare oF the intanglements oo 
cafioned by fin. Saith fiich a foul in itfelf ; " Foo- 
li(h creature, haft thou thus requited the Lord; 1$ 
this, the return that thou haft raade unto him for all 
his love, his kindnefs, his confolaiions, mercies ? 
Is this thy kindnefs for him, thy love to him ? Is 
this thy kindnefs to tny friend ? Is this thy boaft- 
ing of him, that thou hadft found fo much good- 
nefs and excellency in him and his love, that tho* 
all men fliould forfakehim, thou never wouldft do 
fo ? Are all thy promifes, all thy engagements, 
which thou haft made unto God, in times of dif* 
trefs, upon prevailing obligations, and mighty im- 
preflions df his good Spirit upon thy foul, now 
come to this, that thoii fhouldft fo fooliflily forget, 
negleft, defpife, caft him off ? Well ! Now he is 
gone, he is withdrawn from thee, and what wilt 
thou <io ? Art thou not even aftiamed to defire hinft 
to return ?" They were thoughts of this nature, 
that cut Peter tothd heart upon his fall. The foul 
finds them cruel as death, and ftrong as the grave. 
It is bound in the chains of them, and cannot be 
comforted. And herein confifts a great part of the 
depths enquired after. For this confideration exr 
cites, and puts an edge upon all grieving, ftraight- 
ening, perplexing afFe6Uons, which are the only 
means whereby the foul of a man may be inwardly 
troubled, or trouble itfelf ; fuch are forrow and 
fhame, with that felf-difplicency and revenge, 
wherewith they are auended. And as their reafon 
and objeft in this cafe do i ran fee nd all other occa- 
sions of them, fo on no other account do they caufc 



14 Depths of Sin, wherein they consist. 

fuch fevere and perplexing rcfleQions oi) the foul 
as on this. 

Thirdly^ A revived fenfe of juftly defer ved 
wrath, belongs alfo to thefe djepxhs. This is as the 
opening of old wounds ; When men have palTed 
through a fenfe of wrath, and have obtained delir 
verance and reU through the blood of Chrift, iq 
come to their old thoughts again, to be trading ar 
frcfh with hell, curfe, law and strath, it is a .depth 
indeed. And this often beralis gracious fotjls, on 
the account of fin. T/iy wrath lietji hard upon pie^ 
laith IJeman : k prefledand crufticd him forely.r-r- 
There is a felf-judging as to the dcfert of wr.a^th, 
which isconfiftent with a comforting perfualion oj:' 
an intereft in Chrift. l^his the foul finds fweetnel^ 
in, as it lies in a fubferviency to the exaltation of 
grace ; but jn this cafe, the foul is- left .under ii with.- 
out that relief. It plungeth itfelf into the curie of 
the law, ;and flames oF hell, without any cheering 
fupporunent from the blood of Chrift. This i^j 
walking in the valley of the Jhadow .of jdealh. The 
foul con v.er(eth. with death, and what feems to He 
in a tendency thereunto. The Lord aUo, to jn.- 
creAfe his perplexities, puts new life and fpirit into 
the lay^ ; gives it a frefh commjfliojis ias it were., tQ 
take fuch a one into its cuftody ; and the law wilj 
never, in this world, be vvantjng unto its duty. 

Fourthly^ -Opprefling apprehenfions of temppraj 
judgments, concur herein alfo ; for God will judge 
his people ; and judgment often begins at the houfe 
of God. Though God, faith fach a pne, fhould 
not cafl me off for ever, though he fhould pardon 
nvy iniquiti.es, yethemay fo take vengeance of my 
inventions, as to make me feed on gall and worm- 
Ivood all my days; faith David^ My fief h tremhleth 
{or fear ofihee^ and I am afraid of thy judgments. 



Depths of Sirif wherein they consists 1 5 

Me knows not what the great God may bring upon 
him ; and being full of a fenfe of the guilt of fin, 
which is the bottom of this whole condition, every 
judgmentof Godis full of terror unto him. Somt* 
times he thinks, God may lay open the filth of his" 
heart, and make him a fcandal and a reproach in the 
world. OA5 (faith he) make me not a reproach to 
the foolijh. Sometimes he trembles, left God 
Jhould (Irike him fuddenly with fome fignal judg- 
ment, and take him out of the world, in darknefs 
and forrow ; fo faith David, Take vie not away m 
thy wrath. Sometimes he fears left he fhall be like 
Jonah, and raife a Itorm in his family, in the church 
whereof he is a member, or in the whole nation. 
Let them not be ajhamei for my Jake. Thefe things 
make his heart foft, as Job fpeaks, and to melt with- 
in him. When any afflifclion or public judgment 
of God is faftencd to a quick living fenfe of (in in 
the confcience, it overwhelms the foul; whether ic 
be only juftly feared, or be aQually infli6led, as 
was the cafe of Jofeph's brethren in Egypt. The 
foul is then rolled from one deep to another, Scnfe 
of fin calls it on the confideration of its affliOion ; 
and afflidion turns it back on a fenfe of fin. So 
deep calleth unto deep, and all Gods billows go o- 
ver the foul ; and they do each of them make the 
foul tender, and Iharpen its fenfe unto the other. 
AffliQion foftens the foul; fo that the fenfe of (in 
curs the deeper, and makes the larger wounds ; and 
thelenfe of (in weakens the foul, and makes afflic*. 
tion lit the heavier, and fo increafcih its burden. — 
In this cafe, that affliction which a m.an in his ufual 
(tate of fpiriiual peace, could have embraced as a 
fweet pledge of love, is as goads and thorns in his 
fide, depriving him of all rell and quietnefs ; God 
makes it, as thorns and briar$ wherewith he will 



^6 Depths of Sin, wherein iket/ consist. 

teach ftubborn fouls ibeir duty, as Gideon did thfi 
men of Succoih. 

Fifthly^ There may be added hereunto, prevail- 
ing fears for a feafon, of being utterly rejeded by 
God, of being found a reprobate at the laft day.— 
Jonah feeras to conclude ib. Then I faid^ lam caji 
out of thy fight. I am loft for ever, God will own 
mc no more. And Heman^ I am amnUd with them 
that go doTon into the pit : Free among the dead^ like 
thejlccin that lie in the grave^ whom thou remember" 
eft no more^ and they are cut off from thy hand. — - 
This naay reach the foul, u«til the forrows of hell 
cncompafs it, and lay hold upon k ; until it l^e de- 
prived of comfort^ peace, reft, -until it be a terror to 
itfelf, and be ready to choofe ftrangling rather than 
life. This may befal a gracious foul on the account 
of fin. But yet, becaufc this fights dircftly againft 
the life of faith, God doth not, unlcfs it be in extra- 
ordinary cafes, fuffcr any of his to lie long in thi« 
horrible pit, where there is no water, no rcfrefh- 
ment : But this often falls out, that even the faititg 
tbenifelves are left for a feafon to a fearful cxpeCla- 
tion of judgment, and fiery indignation as to the 
prevailing apprehenlion of their minds. And, 

Sixthly^ God fecretly fends his arrows into the 
foul, that wound and gail it, adding'pain, trouble, 
and difquietnefe to its difcoofolation. Thine arrows 
ja^kfajl inme^ and thy liand preffeth me fore. Ever 
and anon in his walking, God (liot a (harp piercing 
arrow, fixing it on his foul that galled, wounded^ 
and perplexed him, filling him with pafn and grie* 
vous vexation. Thefe arrows are God's rebukes. 
When thou with rebukes dofl correS man for iniquity. 
God fpeaks in hi& word, and by his fpirit, in the 
Gonfcience, things fharp and bitter to the foul faft- 
enmg them io as it cannot ibake them out. Thefe 



Nature of Supplies of Grace. \ 7 

Job fo mournfully complains of. The Lord fpeaks 
words with thai efficacy, that they pierce the heart 
quite through; and what the iflue then is, David 
declares, There is nofoundnefs^ (faith he) in my 

Jlefh^ becaiife of thine anger^ nor is there any reji 
in my bones becaufe of my Jin. The whole perfon 
is brought under the power of them, and all health 
and reft is taken away ; and. 

Seventhly, Unfpiritednefs and difability unto du- 
ty, in doing or fuffering, attend fuch a condition, 
Mine iniquities have taken hold upon me^ fo that I 
am not able to look up. His fpiritual ftrength was 
worn away by (in, fo that he was not able to ad- 
drefs himfelf unto any communion with God. The 
foul now cannot pray with life and power; cannot 
hear with joy and profit ; cannot do good and com- 
municate with cheerfulnefs and freedom ; cannot 
meditate with delight and heavenly-mindednefs ; 
cannot aft for God with zeal and liberty ; cannot 
think of fuffering with boldnefs and refolution; but 
is fick, weak, feeble, and bowed down. 

Now, I fay, a gracious foul, after much com- 
IDunion with God, may, on the account of fin, by 
a fenfe of theguilt of it, be brought into a ftate and 
condition, wherein fome, more, or all of tKefc, 
with other the like perplexities, may be its portion. 
And thefe make up the depths whereof the pfalmift 
here complains. What are the fins, or of what 
forts, that ordinarily caft the fouls of believers into 
ihefe depths, (hall be afterwards declared. I Ihall 
now fhew both whence it is, that believers may fall 
into fuch a condition ; as alfo whence it is, that 
oftentimes, they adually do fo. 
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 extend.^- Principks of 

^ the powarof^in^ -B 2 



i$ Nature of Supplies rf Grace. 

Firji, The nadureof the covenant wherein all be- 
lievers now walk with God, and wherein their whole 
provifion for obedience iw<{ enwrapped, leavers it pof- 
lible for them to fall into thcfc depths that ha;\'ebecii 
mentioned. Under the firft covenant there was no 
mercy or forgivenefs provided for any fin : It was 
neceffary then that ic Ihould exhibit afufficiencyof 
grace to preferve them from every fin, or it could 
have been of no ufe at all ; this the righreoufnefs of 
God required^ a4>d fo it was. To have made a co- 
venant wherein there wasno provifion at all of par- 
don, and not a fufficiency oFgraee to keep the co- 
venanters from need of pardon, was not anfwera- 
ble to the goodnefs and righteoufncfs of God. But 
he made man uprighi,who of bis own accord fought 
out many inventions. 

ft is not fo in the covenant of grace ; there is in 
it pardon provided in the blood of Cbrift ; it is not 
therefore of indifpenfibleneceffity, that there fliould 
be adminiftered in it, grace efFetlnally preferving 
from every fin : Yet it is on all accounts to be pre- 
ferred before the other ; for befides the relief by 
pardon, which the other knew nothing of, there is 
in it alfo much provifion againft fin^ which was 
not in the other. 

Firft^ There is provifion made in it, agaiaft aH 
and every fin that would difanntilth€covenant,and 
make a final feparation between God and a fool that 
hath been once taken into the bond thereof. This 
provifion is abfolute; God hath taken upon him- 
felf the making of this good, and the eftabliihing 
this law of the covenant, that it ftiall not by. any fin 
be difannulled. I will (faith God) make an ever^' 
lajling covenant with them^ tkat I will not turn axoay 
Jrom them io^do them good^ but I will put my fear 
into thar hearts^ that they Jhatl not iepartjrom me^ .. 



According to the Cotfsmnt. 1 i 

Tbclecurity hereof depends not on any thing in oiir* 
felves. All that is in us is to be ufed as a means of 
the actompUfhnAeht of this promife ; but the event 
or iflue depends abfolutely on the faiihfulnefsofGod, 
And the whole certainty and (lability of ibecove*. 
nanc depends on the eihcacy of the grace ^adminif^ 
t^red in i\^ to preferve men, from ali fuch fins as 
nvouid difannul it. 

Secondly, There is in this covenant provifion 
made for conttant peace and confolation, notwith- 
Handing, andagainft the guilt of fuch fins, as thro* 
their infirmities and temptations believers are daily 
cxpofed unto. Though they fall into fins every 
day, yet they do not fall into depths every day. In 
the tenor of this covenant, there is a confifiency be- 
tween a fenfe of fin unto humiliation and peace, 
whh (Irong confolation^. After the apoftle had de- 
fcribed the whole confliQ that believers have with 
fin, and the frequent wounds which they receive 
thereby, which makes them cry out for deliverance, 
he yet concludes, that there is no condemnatioi^ 
unto them^ which is a fufficient and (table founda*- 
t ion of peace. Thefe things have I written unto you, 
that you Jin not ; and if any man Jin we hate an ad- 
vocate with the Father, J^fa^ Chriji the righteous. 
Our great bufinefs and care ought to be, that we 
fin not ; but yet when we have done our utmoft, 
ijwefay we have no Jin, we deceive ourf elves, what 
then fhall poor, fihful, guilty creatures do ? Why, 
let them go to the Father, by their advocate, and 
they (hall not fail of pardon and peace. And faith 
Paul, God is abundantly willing that we might have 
Jlrong xonfolaiion, who fly for refuge to lay hold on 
the hopefet before us. What was his condition who 
fled of old to the city of refuge for fafety, from 
wbeace this exprdSon is taken ^ He was guilty of 



20 Nature of Supplies of Grace, 

blood, though fhcd at unawares ; and fo, as that 
he was to die for it, if he efcaped not to the city of 
refuge. Though we may have the guilt of fins up- 
on us, that the law pronounceth death unto, yet 
flying to Chrift for refuge, God bath provided not 
only fafety,but Urong confolation for us alfo. For- 
givenefs in the blood of Chrift, doth not only take 
guilt fronr) the foul, but trouble alfo from the con- 
fcience. And in this refpeft doth the apoftle at 
large fet forth the excellency of his facrifice. The 
facrifices of the old law, he tells us, could not make 
perfeti the worfhippers, which he proves, becaufe 
they did never take away, thoroughly and really, 
confcience ofjin^ that is^, depths or dillreffes of con- 
fcience about fin» But now, faith he, Jefus Chrift 
in the covenant oi gxis^Q^\i^\\\ forever per JeBtd them 
that were fanBiJied^ providing for them fuch ftable 
peace and conlblation, as that they fhall not need 
renewing of facrifices every day* This is the great 
myftery of the gofpe! in ihe blood of Chrift ; that 
thofe who fin every day, fliould have peace with 
God all their days, provided iheir fins fall within 
the compafs of thofe infirmities, againft which this 
confolation is provided* 

Thirdly^ There is provifion made of grace, to 
prevent and preferve the foul from great and enor- 
mous fins, fuch as in their own nature are apt to 
wound confcience, and caft the perfon into fuch 
depths and intanglements as wherein he fliall have 
neither reft nor peace : Of what fort thefe fins are, 
fliall be afterwards declared. There is in this cove- 
nant grace for grace, and abundance of grace, ad- 
miniftered from ihc all-fulnefs of Chrift; grace 
reigneth in it, deftroying and crucifying the body 
of (in. 

JJut this provifion in the covenant of grace, a- 



According i0 the Ccvenanf^ 21 

gainft peace ruining, ibul-perpltxing fins, is not, as 
to the adminiftration of it, abfohjte. There are 
covenant-commaTids and exhortations^ on the at^ 
tendance whereunto, the adminiftration of much 
covenant-grace doth depend. To watch, pray, 
iinprove faith, to Hand on our guard concinuailyi 
to mortify (in, to fight againft temptations, with 
ftedfaftnefe, diligence, conftancy, arc every where 
prefcribed unto us ; and that in order unto the in- 
(iirance of the grace mentioned. Thefe things are 
on our part the condition of the adminiftration of 
that abundant grace, which is to preferve u^s from 
, foul-intangling fins: So P^^er informs us, Thedi* 
vine power of God hath given unto us all things that 
ftrtain unto life and godlinefs. We have from it 
an habitual furnifhinent and provifion for obedi* 
ence at all times : AHo faith he. He hathgivtn wl* 
to us great and precious promifes^ that by them w^ 
might be partaken of the divine nature ; what then 
is in this blefied eftate and condition required of us,, 
that we may make a due improvement of the pro- 
vifion made for^us, and enjoy the comforting in* 
fluence of thofe promifes, thai he prefcribes unto 
us, Giving all dUigence^ add to your faith virtue^ 
and to virtue knowledge^ and to knowledge temper^ 
ance^ and to temperance patience, and to patience godr 
linefs^ and to godlinefs brotherly -kindnefs, and ta 
brolherly-kindnefs charity ; that is, carcfuJly and di* 
ligently attend to the exercife of ail the graces of the 
fpirit, and unto a converfation in all things beco* 
ming the gofpeL What then fliail be the iffue, if 
thefe things are attended unto ? If thefe things be 
in you^ and abound^ ye /hall be neither barren nor 
unfruiifuly in the knowledge of our Lord Jefus Chrifi^ 
It is not enough that thefe things be in you ? that 
you have the feed and root of them from aiid by 



w. 



222 Nature and extent of Grace 

the Holy Ghofl: ; but you are lo take card that 
they flourifh and abound ; >A^ithout which, though 
the root of the matter may be in you, and fo you 
be not wholly devoid of fpirirtial life, yet you will 
be poor, barren, (aplefs, withering creatures, all 
your days. But now, fuppofe thefe things do_a« 
bound, and we be made fruitful thereby, why then 
faith he, 1/ you do thefe things ye Jhall never fall. 
What, never fall into (in ? nay, that is not the pro- 
mife ; and he that fays, when he haih done all, 
that he hath no fin^ he is a liar. Or, it is, never 
fall totally from God ? No, tbeprefervation of the 
elefl, of whom he fpeaks, from total apollacy^ is 
not fufpended on fuch conditions, efpecially not 
on any degree of them, fuch as their abounding im- 
ports. But it is that they (hall not fall mto their old 
fins from which they were purged, fuch confcience- 
wafting and deBling fins, as they lived in, in the 
time and ftate of their unregeneracy. Thus, tho' 
there be in the covenant of grace through Jefus 
Chrift, provifion made of abundant fupplies for 
the foul's prefervation from intangling fins ; yet 
their adminiltration haih refpeft unto our diligent 
attendance unto the means of receiving them ap- 
pointed for us to walk in. 

And here lies the latitude of the new covenant ; 
here lies the exercile of renewed free-will. This is 
the field of free voluntary obedience under the ad- 
miniltration of gofpel grace. There are extremes 
"which, in refpefct of the event, it is not concerned 
in. To be wholly perfeft, to be free from every 
fin, all failings, all infirmities, that is not provided 
for, not promifed in this covenant. It is a cove- 
nant of mercy and pardon, which fuppoleth a con- 
tinuance of fin. To fall utterly and finally from 
Godj that is abfolutely provided agaifift. Bctwccu 



Recording to the Covenant f 3 

diefe two extremes of abfolute perfeQion and total 
apoftacy, lies the large field of believers obedience 
and walking with God. Many a fweet heavenly 
paffage there is, and many a dangerous depth in 
this field. Some walk near to the one fide, fome 
to the other ; yea, the fame perfon may foipetimes 
piefs hard after perfefction, fomeiimes becaft to the 
(Very border of deftruQion. Now, between thefc 
two lie many a foul plunging fin, againft which no 
abfolute provilion is made^and with which fpr want 
-of giving ail diligence to put the means of prefer.va- 
<ion in prafciice, believers are oftentimes pvertaken. 
Fourthly^ There is not in the covenat of grace, 
provifion made of ordinary and abiding confola- 
tion, for any under the guilt of great fins, or fin$ 
greatly aggravated, which they fall into by a neg- 
JeQ of ufing and abiding in the fore-mentioped ,con- 
rditions of abounding attual grace. Sins there are, 
yhkh either becaufeintheir own nature ihey wound 
iskwd wafte.confcience, or in iheir effeBs break forth 
into fcandal, caufing the name of God ^ridthe gof- 
♦pel to be evil fpaken of, or in fome of their cir- 
cumUances, are full of unkindnefs againft God, do 
deprive the foul of its wonted confolation. How, 
by what means, oh what account fuch fins come 
•to terrify confcience, to break the bones, to darken 
the foul^and to caft it.into ine?ciricable depths, not- 
.wiihllandingiherelief that is provided of pardon in 
<he blood of Chrift, I fhall not now declare ; that 
rhey will do fo, and that confolation is not of equal 
exteiH with fafety, we know. Hence God affumes 
it to himfelf as an afcl of mere fovereign grace, to 
fpeak peace and refrefliment unto the fouls o\ his 
faints in their depths of fin-intanglements. And 
indeed, if the Lord had not thus provided, that 
reat provocation Ihould ftand in need of fpecial 



n 



24 The Fewer of in^dwelling Sin. 

reliefs, it might juftly be feared, that the negligence 
of believers, might poifibly bring much hitter fruit. 

Only this muft be obfervedby the vay, that what 
is fpoken relates to the (enfe of iinners in their own 
fouls, and not to the nature of the thing itleif.-*- 
There is, in the gofpeI,confolatian provided againft 
the greaied as v^ell as the lead fins. The difference 
arifeih from God's fovereign communication of it, 
according to their tenor of the covenant's adminif- 
tration, which we have.laid down : Hence, becaufe 
under Mofes' law there wa^s an exception made of 
feme fins, for which there was no facrifice appoint* 
ed, fo that thofe who were guilty of them could no 
way be juflified from them, ttiat is carnally to their 
interett in the judaical church and polity ; Paul 
tells the J^'(i}s^ That thro' Jefus- Chrijl was preach- 
ed unto them the forgivtnejs ofJinSj and that by him 
all that believe are jujiijied Jrom all things^ from 
which they could not be jufiified by the law of Mofes. 
There is now no exception of a«y particular fins, 
as to pardon and peace ; but what we have fpoken 
relates unto the manner and way, wherein God is 
pleafed toadminifter confolaiion to the fouls of finr 
ning believers. 

And this is the evidence which I fhall offer to 
prove, that the fouk of believers, after much gra,^ 
cious communion with God, may yet fall into in- 
extricable depths on the account of fin ; whence it 
is, that aflually they oftentimes do fo, ftiall be far- 
ther declared. 

The principles of this affertion are known ; I 
(hall therefore only touch upon them. 

Firjl^ The nature of indwelling-fin, as it remains 
in the bcft of the faints in this life, being a little con- 
fidered, will evidence unto us from whence it ia, 



The Power of indw^Uing Sin. 25 

that they jyre fometimes furprized and plunged into 
the depths mentioned. For, 

Firfir Though thcftrengih of every fin be weak- 
ened by grace, yet the root of no fin, is in this life 
vholiy taken away. Lull is like the ftubborn 
{^anaanites^ who after the general conquell of the 
land, would dwell in.it ftill. Indeed, when Ifrael 
grew ftrong, they brought them under tribute, but 
they could not utterly expel them. The kingdom 
and rule belongs to grace; and when it grows ftrong, 
it brings fin much under; but it will not wholly be 
driven out. The body of death, is not utterly to 
be done away, but in and by the death of the body. 
In the flcfli of the beft faints there dwelleth no good 
things but the contrary is there, that is the root of 
all evil. The fleih lufteth againft the fpirit, as the 
fpirk lufteth againft the flefti. As then there is an 
univerfalky in the a£lings of the fpirit in its oppofing 
all evil, fo alfo there is an univerfalky in the adings 
of the flefti for the furtherance of it. 

Secondly^ Some lufts or branches of original cor- 
ruption do obtain in fome perfon fuch advantages, 
either from nature, cuftom, employment, fociety, 
or the like circumftances, that they become like 
the Canaanites that bad iron chariots ; it is a very^ 
difficult thing to fubdue them. Well, it is, if war 
be maintained conftantly againft them, for they 
will almoft always be in aQual rebellion. 

jTAtrflf/y, Indwelling-fin, though weakened,retain- 
cth ail its properties ; the properties of a thing follow 
its nature. Where the nature of any thing is, there 
are all its natural properties. What are thefe pro- 
perties of indwelling.fin, I fhould here declare, but 
that I have bandied the whole power and eificacy,. 
the nature and properties of it, in a trcatife to that 
ofjily purpofe. In brief,, they arc fuch, as it is no 

C 



?6 God's Sovereignty in dealings He. 

wonder that fomc believers are by them caft into 
depths; but it is indeed, that any do elcape them. 
But thereot'ihe reader ftiay fee at large my difcourfc 
on this particular fubjefct. 

Secondly^ Add hereunto^ the power and preva^: 
lency of temptation ; which becaufe alfo, I have 
in a fpecial difcourfe to that p'urpofe infifted on, I 
fliallnot here farther lay open„ 

Thirdly^ The fovereign pleafure of God in deal- 
ing with finning faints muti alfo be coniidered« 
Divine love and wifdom work not toward&all in the 
fame manner. God is pleafcd to continue peace 
unto fome with a non-objlantc^ for great provoca- 
tions. Love (hall humble them, and rebukes of 
kindnefs fhail recover ihem from their wanderings.. 
Others he is pleafedto bring into the depths we have 
been fpeaking of. But yet I may fay generative 
fignal provocations meet with one of thefetwo e* 
vents from God. . 

Firft^ Thofe in whom they are, are left into fome 
fignal barrennefs, and fruitlefnefs in their genera- 
tions : they fhall wither, grow barren, worldly, 
faplefs, and be much caft out of the hearts of the 
people of God. Or, fecondly^ They Ihall be ex^ 
ercifed in thefe depths, from whence their way of 
deliverance is laid down in this pfalm. Th.us, I 
fay, God deals with his faints in great variety : Some 
fliall have all their bones broken, wheh others fhall 
have only the gentle flrokes of the rod. We are in 
the hand of mercy, and he may deal with us as feems 
good unto him ; but for our parts, great fins ought 
to be attended with expeflations of great depths and 
perplexities. 

And*this is the ftatcofihe foul propofed in thi« 
pfalm, and. by us, unto confideration. Thefe are 
the depths wherein it is intangled ; thefe are ihe^ 



Sins occasionifig great Distresses. * 27 

ways and means whereby it is brought into ihefc 
depths. Its deportment in, and under this (late 
and conditioji^ lies next in our way. Before I 
proceed I (hall annex fome few things unto what 
hath been delivered, tending to the farther opening 
^f the ,wholex:afe before us ; and they are, (i.) 
. What are, or of what fort, thofe fins are which 
ufually cad the fouls of believers into thefe depths; 
and then, (2.) Infift on fome aggravations of them, 

JVhat sins usually bring believers into great spiritual 

dis$res;ses. 

Aggravations of thele fins. 

Firji^ Sins in their own nature wafting confcience 
are of this fort. Sins that rife in oppoficion unto 
ail of God, that is in us ; that is the light of grace 
and nature alfo : Such are the fins that cad David 
. imo his depths. Such are the fins enumerated, 
£e not deceived J neither fornicators^ nor idolators^ 
nor adulterers^ nor effeminate^ nor ahujers oj them^ 
Jelves with mankind. Nor thieves^ nor covetous^ nor 
drunkards^ nor revilers, nor extortioners^ Jhall in^ 
herit the kingdom of God. Certain it is^ that believ-, 
ers may fall into fome of the fins here mentioned. 
Some have done (o^ as is left on record; the apof- 
tle fays not, thofe who have committed any of ihefe 
fins, but fuch finners fliall not inherit the kingdom 
ofGod, that is, who live in ihefe,or any of thefe fins, 
or any like unto ihcm. There is no provifion of 
mercy made for fuch finners. Thefe and the like 
are fins which in their own nature, without the con- 
fideratiqn of aggravating circumttances, (which yet 
indeed really, in believers, they can never be with- 
out) are able to plunge a foul into depths. Thefe 
fins cut the. locks of mens fpiritual ftrength^; and it 
is in vain for them to fay, we will go and do as at 
other times. Bone§ are not broken without pain ; 



is ' Sins occanonin^ gre^i Duiresses. 

nor great fins brought on the confcieace wkbout 
trouble. But I need not iniift on thefe* SoiKue £ay 
that they deprive even true bchcver* oi* all their in- 
tered in the love of God, but unduly ; all grant 
that they bereave them of ail comforting evidence, 
and well grounded aflurance of iu So they did 
David and Peter, and herein lies no fmaU part of 
the depths we are fearching into. 

Secondly J There ar« fins, which though they do 
not rife up in the confcience with fucb a blopdy 
guilt as thofe nientioned, yet- by reafon of fome 
circumftances and aggravations, God takes them 
fo unkindly, as to make them a root of diCquietnefs 
and trouble to the foul all its days : He fays of fonae 
lins of ungodly men, :^5 / iivc this iniquity Jh^l 
not be purged from you until yi die. If yon ace 
come to this height, ycm ftall not efcape, I will 
not fpare you. And there are provocation* in hi* 
own people, which may be fo circumftantiaied, as 
that he will not let them pafs, before he have caft 
them into depths, and made ihetn cry owt for de- 
liverance. Let us confider fomeof ihem. 

Firji, Mifcarriages under lignal enjoyments of 
love and kindnels front God, are of this. fort. 
When God bath given unto any one expreffive 
manifeftationsof his Jove, convinced him of it,made 
him fay in the inmoft parts of his heart, this u un- 
deferved love and kindnefs ; tlien for him to be 
negligent in his walking with God, it carrietb an 
unkindnefs with it, that fhall not be forgotten, it 
is a remark upon the mifcarriages of Solomon, that 
he fell into them after Godhad appeared unto him 
twice; and all lins under, or after efpecial mercies, 
will mtet, at one time or other, with cfpecial re* 
bukes. Nothing doth more diftrefs the confcience 
of a (inner, than the remembrance in darknefs,of 



Sins occasioning great Distresses. 29 

abufed light; in defertions, of negkQed love. This 
God will make them fenfible of. Though I have 
redeemed them (faith God) yet they have Jpoken lies 
ngainjl me. When God hath in his providence 
dealt gracioufly with a perfon, it may be delivered 
him from ttraits and troubles, fet him in a large 
place, prevented him with many fruits and effetls 
of his goodnefs, blclfed him in his perfon, relations 
and employments, dealt well with his foul, i(i giv- 
ing him a gracious fenfe of his love in Chrift, for 
fuch a one to fall under finful mrifcarriages, it goes 
to the heart of God, and fhall not bepaCTed over. 
Undervaluations of love are great provocations. 
Hath Nabal thus requited my kindhefs faith David? 
I cannot bear it. And the clearer the conviQions 

of any in this kind were, the more fevere will their 

* ' ^ 

refleQions be upon themfelves. 

Secondly^ Sins under, or after great affliQions, 
are of this importance alfo. God doth not afflift 
Avillingly, or chaften us merely for his pleafure; he 
doth it to <nake us partakers of his holinefs. To 
^Jtake fo Tittle notice of his hand therein, as under it, 
or after it not to watch againft the workings and 
furprifals of fin, it hath unkindnefs in it ; / Jmote 
him (faith God) and he went on frowardly in the 
ivays of his own heart: Th.efe provocations of his 
fons and daughters, he cannot bear with. Hath 
God brought thee into the furnace, fo that thou 
baft melted under his hand, and in pity and com- 
paffion hath given thee enlargement ; if thou haft 
ibon forgotten his dealings with thee, is it any won.- 
der, if he mind thee again, by troubles in thy foul ? 
- Thirdly^ Breaking off from under flrong convic- 
tions, and dawnings of love before converlioi), are 
oftentimes rett^embered upon the confcience after- 
wards. When the Lord by his, fpirit Iball might]- 

C 2 



so Sins occa^mhig grcui Distresses. 

• ly convince the heart of fin, and m&ke withal fomc 
difcoveries of his love, and the excellencies of Chrift 
unto ir, fo that it begins to yield, and be overpow- 
ered, being almoft perfuaded to be a Chriftian ; if 
then through the ftrength of luft, or unbelief, it 
goes backtothe world, or fclf-righteoufnef^ ; its fol- 
ly hath unkindnefs with it, that fonnetiraes (hall not 
be paffed by. God can and often doih, put forth 
the greatncfs of his power, for the recovery of fuch 
a foul ; but yet he will deal with him, about this 
contempt of his lovr, and the excellency of his Son 
in the davvnings of them revealed unto him. 

Fourthly^ Sudden forgeifulnefs of endearing ma- 
nifeftations of fpeciat love. This God cautions his 
people againft, as knowing their pronenefs there-, 
iunto, God the Lord xvill jptak peace to his people 
and hisjfaints ; tiu lei them not turn again to Jolly, 
. Let them take heed of their aptnefs to forget endear- 
ing manifeftations of fpccial love. When God at 
any time draws nigh to a foul by his fph-it in his 
Avord, with gracious words of peace and love, giv- 
ing a fenfe of his kindnefs upon the heart by the 
Holy Ghoft, fo that it is filled with joy unfpeakai- 
ble and glorious thereon ; for this foul upon a 
temptation, a diveriion, or by mere carelefsnefs and 
negletl, which oftentinies falls out, to fufFer this 
fenfe of love to be as it were obliterated, and (b to 
Jofe that influencing efticacy unto obedience with 
which it is accompanied, this alfo is full of unkind* 
nefis. An account hereof we have, Cant, v. i, 2, 
39 4> 5? 6. In the lirft verfe, the Lord Jefus 
draws nigh with full provifion ofgofpel mercies for 
his beloved ; lam come unto thee , (faith .he) my 
Jijhr ; I have brought myrrh and f^picc, honey and 
wine with me : Whatever iis fpiritually fweet and 
delightful ; mercy, grace, peace, confolaiion, joy. 






Sins occasioning great Distresses, $ I 

affiirance, they are all ^icre in readinels for thee, 
ver. 2. The fpoufe in her drowfy indifpofuion 
takes little notice of this gracious vifit ; fhe is di- 
verted by other matters, and knows not how to at- 
tend fully and wholly to the blefl'ed communion of- 
fered unto her ; but excufeth herfelf as otherwif^ 
.engaged. But what is the ififue ? Chrift withdraws, 
leaves her in the dark, in the mid(l of many difcon- 
folations, and long it is before {he obtain any re- 
covery. 

Fifthly^ Great oppgrtunities for fervice neglefl- 
ed, and great gifts not improved, are oftentimes 
the Qccafion of plunging the foul into great dep,ths. 
Gifts are given to trade with for God ; opportu- 
tunities are the market-days for that trade; to nap- 
kin up the one, and to let flip the other, will end 
in trouble and difconfolation. . Difquietments and 
perplexities of heart, are worms that will certain- 
ly breed in the ruft of unexercifed gifts. God lof- 
eth a revenue of glory and honor by fuch flothful 
fouls ; and he will make, them fenfibleof it. I know 
fome at this day, whom omiffions of opportunities 
for fervice, are ready to fink into the grave. 

Sixthly^ Sins after efpecial warnings, arc ufually 
jhus iffued. In all that variety of fpecial warnings 
which God is pleafed to ufe towards finning faints, 
I fliall Hngleout one only. When a foul is wrell- 
iiog with fome lull or temptation, God, by his pro- 
vidence, caufech fome fpecial word, in the preach- 
ing of the gofpel, or the adminiftraiion of fome or- 
dinance thereof, peculiarly fuiied to the (late and 
condition of tjhe foul^ by the ways of rebuke or 
perlUalioi), to come nigh and enter the inmoft 
parts of thie heart. The foul cannot but take no- 
tice that God is nigh to him, that he is dealing with 
bim ; and calliog o.a bitn to look to hmi for aliill- 



32 /Iggraraiions of Sins, 

ance. And he feldom gives fuch warnings to his 
(aims, but ihat he is nigh ihcm in an eminent man- 
ner, to give them ich'ef and help, if in anTwer to 
his call they apply thcmfelves unio him ; but if his 
care and kindnefs herein be negle6)ed5 his follow- 
ing reproofs areufually more fevere. 

Seventhly^ Sins that bring fcandal, feldom fufFer 
the foul to cfcape depths. Even in great fins, God 
in chaftening takes more notice oft times of the fcan- 
dal, than the fin; as 2 Sam, xii. 14. Many profcf- 
fors take little notice of their worldlinefs, their pride, 
their paflion, their lavifh tongues ; but the world 
doth, and the goTpcl is difadvaniagcd by it ; and 
no wonder if ihctnfelves find from the hand of the 
Lord, the bitter fruits of them in the ifiuc. 

And many other fuch aggravations of fins there 
are which heighten provocations in their own na- 
ture not of fo dreadful an afpeft as fome others, in- 
to a guilt plunging a foul into depths. Thofe which 
have been named, may fuffice in the way of in- 
Itancej which is all that we have aimed at, and 
therefore forbear enlargeilients on the (cveral heads 
of them. 

The confideration of fome aggravations of the 
guilt of thefe fins, which bring the foul ufually into 
the condition before laid down, fhall dole thisUif- 
cburfc. 

Fijji^ The foul is furnifhed with a principle of 
grace, which is continually operative and working 
for its prefervation from fuch fins. The new crea- 
ture is living and a£tive for its own growth, increafc 
and fecurity, according to the tenor of the cove- 
nant of grace, it lujltth againjlihejltjh. It is na* 
turally aQivefor its own prtrlelrvaiion and increafe; 
as new born children have a natural inclination to 
the food that will keep ihetti alivcj and caufe them 



Causing Distnesse$. . S3 

to grow, .1 Ph. ii. «. The foul then carniot faJl 
into thefe intangling .(10&, but it mud be with an 
high ncglefct ofibat vecy principle which is bcftaw- 
ed upon it for quite contrary ends and purpofes. 
The laborings. Ladings, defires, crying of it, are 
neglef^ed. Now it i& from God, and of God, and 
is the; renovation of his image in us 1 that which 
God owneth and careth for ; the wounding of its 
viialK^ die Qi fling its oiperations^ the negiedl of its 
endeavors for the fouls prefervation, do always at^ 
tend fins of the importance fpoken unto. 

Secondly^ Whereas this new creature, this prin- 

<uple of life and.obedience,> is not able of itfelf to 

preferve the (bul from fach fins as will bring it ii»< 

to depths; there is fulLproi^ilion f<:>r continual fup- 

plies made for it, and all ic wants, in jefus Chrilt. 

There are treafures of relief in Chrift, whereUnto 

the foul may at any time repair, and find fu<:cor a- 

^ainfl the incurhans of (id. He fays to the foul asf 

David linto Aiiather when he fled from Doeg :— 1- 

Abidt with mty ftar not ; ht that feeketh my lift^ 

fetkeih thy life^ but milh me thou Jhoilt be in faftty. 

Sia i^ nary <enemy no lefs than thine ; ic feeketh the 

life of thy foul^ and it feeketh my life; abide with 

me, for with me thou (halt be in fafety. This the 

apoftle exhorts uis unto, .Let us come boldly to tht 

throne ofgrace^ that we may obtain mercy^ andjind 

grace to help in time of used. If ever it be a time 

of need with a foul, it is fo when it is under ibeai- 

faults of provoking fins; atfuch a time there u fui- 

table and feafonable help in Chrift for fuccor and 

relief: The new creature begs, with fighs and groans, 

that the foul would apply itfelf unto him. To neg- 

le6l him, with all his provifion of grace, whilrt he 

iftands calUng unto us. Open unto im^for my head 

is filled with dew^ and my locks wiih the drops oftht 



J4 Aggravations qfSmSf Xc. 

nighty to defpifethe (ighing of the po6r prifoncr, the 
new creature, by fin appointed to die, cannot but 
be an high provocation. May not God complain 
and fay ; See thefe poor creatures ; they were once 
intruded with a ilock of grace in tbemfelves ; this 
they cad away, and themfelves into the utmofi mi- 
fery thereby : That they might not utterly perifh a 
fecond time, their portion and dock is now laid up 
in another ; a fafe treafurer ; in him are their lives 
and comforts fecured. But fee their wretched neg- 
ligence ; they venture all, rather than they will at- 
tend to him for fuccor. And what think we is the 
heart of Chrid, when he fees his children giving way 
to confcience- wading tins, without that. application 
unto him, which the \ife and peace of their own 
fouls call upon them for. Thefe are not fins of 
daily infirmity, \vhich cannot be avoided; but their 
guilt is always attended with a negled,more or iefs, 
of the relief provided in Chrid againd them. The 
means of prefervation from them is blcffed, ready, 
nigh at hand ; the concernment qf Chrift in our 
prefervation great, of our fouls unfpeakable ; td 
negle8 and defpife means, Chrid, fouls, peace and^ 
life, mud needs render guilt very guilty. 

Thirdly^ Much to the fame purpofe may be fpo- 
kcn about that tignal provifion that is made againft 
fuch fins as thefe in the covenant of grace, as hath 
been already declared ; but I fliall not farther carry 
on this difcourfe. 

And this may fufiice, as to the date and. condi- 
tion of the foul jn this pfalm reprefented. We 
have feen what the depths are wherein it is iritangled, 
and by what ways and means any one may come 
to be cad into them. The next thing that offers 
itfelf unto our confideration, is the deportment of a 
gracious foul in that date and condition ; or what 
courfe it deers towards a delivery. 



The second verse cptned . 55 . 

The Dutymd actings of a believer under distresses from 

a sense of sin — His application unto God To God a- 

lone, — Earnestness and intention q/ jiiinU therein. 

The words of th<^fe iwo' verfes declare alfo the 

• deportment of the foul in the condition, that we 
have defcribed ; that is, wb^t it doth, and what 
courfe it (leers for relief. / have cryei unto ihee^ 
Lord : Lvrdj hear my ooice^ let thine ears be at^ 
tentive to the voice of my Jap plications', 

Xhere is in the Aor^^s a general application made 
in a tendency unto relief .j wherein is firft to be- 
cpn/idfred, to whom the application is made, and 
that is Jehovah.. 1 have cried unto thee, Jeho^ 
xmh. God gave out that name to his people to 
confirm their faith in the (lability of his promifes, 
Exod. iii. He who is being himfelf, will aCTuredly 
give being and fub{i(tence to his promifes. Being 

* toxical with God about the promifes of grace, he 
makes his application to him under this name, X 
call upon i\iCQy Jehovah, 

In the application itfeif may be obferved, 
Jirji^ The anthropopathy of the exprcflion, he 
prays that God would caufe his^ears to be attentive; 
after the manner of men, who ferioufly attend to 
what is fpoken to them, whea ihey turn a&de from 
that which they regard-nou 

X. '.Secondly^ Theea^neftnefs of the foul in the work 
it hath in hand; ^i'hich is evident both from the 
reduplication of his ^equelft, Lord^ hear my voiccj 
let thine ears be attentiv^e to my voice^ and the em« 
phaticalnefs of the words, he maketh ufe of» Let 
thine ears (faith he«) S<?, iu i\\Q Heb, diligently atten^ 
tive. The word (ignifies the moft diligent heedful- 
uefs and clofe aitentiofn ; , let thine cars be very at* 
; tentive; and unto what, in' the Heb. to the voice of 
fuy [up plication : deprecationummcarum^gQnQXdWYy 



3iS JitingrofaBiHeoer^ Sc 

fty interpreters, of my deprecations ; or earned 
prayers for the averting of evil, or punifhment. — 
But the word is from Heb. Gratiofus Juit^ to be 
gracious or merciful ; fo that it fignifies^ proi>erIy 
fupplication for grace. Be attentive (faith he) 
Lordj unto my fupplications for grdce and mercy ^ 
vhich. accaiding to my extreme ncceflity, I now 
addrefs myfelf to make unto thee. And in thefe 
words doth the pfatmift fet forth in general the 
fVame and working of a gracious foul, being caft 
into depths and darknefs by (in. 

The foundation of what I (hall farther thence 
purfue, lies in thefe two propoiitions. 

Firfi^ The only attempt of a finful imangled 
foul for relief, lies in an application to God alone. 
To thee, Jehovah, have I cried. Lord hear.. 

Secondly, Depths of (in-intanglements will pur a 
gracious (bul on intenfe and earnell applications- 
unio God. Lord hear. Lord attend. Dying men 
do not ufe to cry out flothfully for relief. 

What may be thought neceffary in general for 
the diretlian of a foul in the ftate and condition de- 
fcrtbed, (hall briefly be fpoken unto from thefe two 
propoiitions. 

FiAST, Trouble, danger, difquietment, arguing 
not only things evil, but a fenfe in the mind and 
foul of them, will of ihemfelves put thbfe in vuhom 
they are upon feeking relief. Every thing would 
naturally be at reft ; a drowning man needs no ex- 
hortation to endeavor his own deliverance and fafe- 
ty : And fpiritual troubles will, in like manner, put 
men on attctmpts for relief. To feek for no reme- 
dy, is to be fenfelefiily obdurate, or wretchedly def- 
perate,as Cain and jfudas. We may fuppoietben, 
ihai the principal bufinefs of every foul in depths, 
is to endeavor deliverance. They cannot reit in 



False waxfs ofirclkving SoiUs in Distress* SlT 

that condition wherein they have no reft. In this 
endeavor, what courfe a gracious foul fteers, is laid 
down in the firft propofition, negatively and pofi* 
lively. He applies himfelf not to any thing but 
God ; he applies himfelf unto God. An eminent 
inftance we have of it in both parts, or both to the 
one fide and the other. AJhur (fays thofe poor 
diftreffed returning {inndTs)Jhall notjave us^ roe will 
ftot ride upon horfeSj neither will we /ay any more to 
the work of our handsj ye are our gods^for in thee the 
Jatherlefs Jindeth mercy. Their application unto 
God is attended with a renunciation of every other 
way of relief. 

-^^ Sieyeral things there are that finners are apt to 
apply themfelveii unto for relief in their perplexities^ 
which prove unto them as waters that fail. How 
itiany things have the Romanijis invented to deceive 
fouls with ? faints and angels, the blefled Virgin, 
the wood of the crofs, confelBons, pennances, maf- 
fes, pilgrimages, and dirges, purgatories, papal par- 
dons, works of compenfation, and the like, are 
made entrances for innumerable fouls into everlait- 
ing ruin. Did they know the terror of the Lord, 
the nature of fin, and of the mediation of Chrift, 
they would be aftiamed and confounded in them- 
felves for thefe abominations, they would not fay 
unto thefe their idols, ye are our gods, come and 
fave ut. How fhort do alt their contrivances come 
of his, that would fain be offering rivers of oi\^ yea, 
the fruit oj his body for the fm of his foul, his fir jl 
horn for his tranfgrefjion, who yet gains nothing, 
but an aggravation of his fin and mifery thereby : 
Vea, the heathens went beyond them in devotion 
arid experice. It is rio new enquiry what courfe 
fitt-perplexed ' fouls {hould take for' relief. From 

the foundation of the \frorld, the minds of far the 

D_^ 



A I 



58 , False wai/$ of relieving 

grealeft part of mankind have been excrcifed in k : 
As was their Hght or darknefs, fuch was the courfe 
ibey took ; among ihofc who were ignorant of 
God, this enquiry brought forth all that diabolical 
fuperllition which fpread iifclf over the face of the 
whole world. Geniilifm being deftroycd by the pow- 
er and efficacy of the gofpel, the fame enquiry work- 
ing in the minds of darkened men in conjunction 
with other lulls, brought fonh the papacy. When 
men had loR a fpiritual acquaintance with the co. 
venant of grace, and my fiery of the gofpcl, thede- 
fign of eternal love, and efficacy of the blood of 
Chrid, they betook theuifclves in part, or in whole, 
for relief under their intanglements, unto the bro- 
ken cifferns mentioned. They are of two I'orts ; 
felf, and other things, for thofe other things which 
belong unto their falfe worlhip, being abominated 
by all the faints of God, 1 fhall not need to make 
any farther mention of them. That which relates 
imto felf, is not confined unto popery, but confines 
itfelf tothe limits of human nature, and is predomi- 
nate over all that are under the law ; that is, to fetk 
for relief in fin-diftreffes by felf-endeavors, felf- 
righteoufnefs : Hence many poor fouls in llraights 
apply themfclves to thcmfetlves. They expe£l their 
cure from the fame handthat wounded them. This 
was the life q{ Jiidaijm^ as the apoffle informs us, 
Rom. X. 3. and all men under the law, are dill ani- 
mated by the fame principle. Thty rtturn^ but not 
unto the Lord. Finding themfelves in depths, in 
diftrefTes about Gn, what courfe do they take? This 
they will do, that they will do no more ; this fiiall 
be their ordinary courfe, and that they will do in an 
extraordinary planner ; as they have offended, 
whence their trouble arifeih, fo th^y will amend 
and look that their peace fhouldfpring from thence. 



Souls in Distress. SO 

as if God and they ftdod on equal terras. In tbi$ 
way fome fpend all their days, {inning and amend- 
ing, amending and finning, without once coming 
to repentance and peace. This the fouls of belie* 
vers watch againfl. They look on themfelves as 
fatherlefs, in thte the fatherlefs Jindeth mercy^ that 
is, helplefs; without ihe leaft ground of hopes in 
themfelves, or expetlation from themlelves. They 
know thdr repentance, their amendment, theif fup- 
plications, their humiliations, their faftings, their 
mortifications, will not relieve them : Repent they 
will, and amend they will, and pray, and faft, and 
bumble their fouls, for they know thefe things to be 
their duty ; but they know that their goodnefs ex- 
tends not to him with whom they have to do, nor 
is he profited by their righteoufnefs : They will be 
in the performance of all duties, but they expeft 
not deliverance by any duty. It is Gqd, fay they, 
with whom we have to do ; our bufinefs is to hear- 
ken what he will fav unto us. 

There are alfo other ways whereby finful fquls 
deftroy themfelves by falfe reliefs. Diverfions from 
their perplexing ihoughifulnefs pleafeth them : — - 
They will fix on fomething or other that cannot' 
cure their difeafe, but fhallonly make them forget 
that they are fick. As Cain under the terror of 
his guilt, departed from the prefence of the Lord, 
and fought inward reft in outward labor and em- 
ployment, he went and built a city. Such courfes 
Saul fixed on ; firft mu fie, then a witch. Nothing 
more ordinary than for men thus to deal with th^ir 
convifc!ions. They fee their ficknefs, feel their 
wound, and go to the Ajfyrian^ and this infenfibly 
leads men into atheifm. Frequent applications of 
creature diverfiods unto convidions of fin, arc a 
notable means of bringing on final impenitcncy. — » 



49 . ^ EarncsincsB of a disinssed Sotil 

Some drunkards had, it may be, never been Tq, 
had they not been firft convinced of other fins : 
;They ftrive to ftifle the guiJt of onje fin with ano- 
/ther. They fly from ihcrpfelves unto ibemfelves, 
from their confciences unto their luds ; ^nd feeic 
for relief frprn fin by finning. This is fo fyr from 
believers, th&t they will not allow l^iwful things to 
be g diverfipn of thejr diftrefs : Ufe lawful things 
they mpy and will, but not to divert their thoughts 
from their diftreffes ; thefe they know qnuft be if- 
fiied between Qod and them : Wear oiF they wili 
' not, but mud be t^k^n away. Thefe rocks, and 
the like, whereof there are innumerable, I fay, a 
gracious foul t^kes care iq avoid. He knows it is 
God aloijie vvbo is the Lor^ of hiscpnfcience,,wherc 
his depths lie ; God alone ag^inft whom he hath 
finned ; God alone whp can pardon his fin. From 
dealing with him, he ^ ill he .neither enticed, nor di« 
verted. To thee^ Lord [Wnh he) do J com^ j thy 
word concerning me mprt ftand ; upon thee will I 
wait ; if thou haft no delight in vje, I muft perifti ; 
Other remedies Iknow are vain : I intend not 
to fpend my ftrengih for that which is not brcj^d ; 
Unto thee do / cry. Here a fin-int^!>glcd foul is to 
fix itfelf : Trouble excite? it to look for relief; 
many things viibput it prcfent themfelves ^3 a di- 
verfion ; many things within it offer themfelves for 
a remedy ; Fprget tAy forrow, fay tl^ former ; eafe 
thyfeif of it by us, Ijay the latter ; the foul refufeth 
both, as pbyficiaus of np value, and to Gpd alpne 
makes its applicatipn : We hath wpiajded, .and he 
alone can he^l. And until any one that is fenfibje 
of the guilt of fin, will come off from all referves 
to deal immediately v/ifh God, it is in vain for him 
toexpeft relief. 

SicoiflDLy, Hereipit is inlcRfe, ?^rneA and uf- 



in Application unto God. 4 1 

gent, which was ihe fecond thing obfervcd. It \% 
no time now to be flothful; the fours all, its great- 
eft concernments are at the ftake. Dull, cold, for- 
mal, cuftomary applications to God, will not ferve 
the turn : Ordinary aflings of faith, love, ferven- 
cy, ufual feafons, opportunities, duties, anfwer not 
this condition. To do no morethan ordinary now, 
is to do nothing at all. He that puts forth no more 
ftrength and attivity for his deliverance when he is 
in depths, ready to perifh, than he doth, or hath 
need to do, when he is at liberty in plain and fmooth 
paths, is fcarcely like to efcape. Some (in fuch 
conditions) are carelefs and negligent ; they think 
in ordinary courfe, to wear off their diftempers ; 
and that altho' at prcfent they are fenfible of their 
danger, they Ihall yet have peace at laft ; in which 
frame there is much contempt of God ; Some def- 
pond and languifh away under their preffures.— ^ 
Spiritual flothinfluenceth both thefe forts of per- 
fons. Let us fee the frame under confideratioa 
exemplified in another. We have an inftance in 
the fpoufe. Cant. iii. i, 2,3. She had loll the pTe* 
fence of Chrift, and fo was in the very ftate and 
condition before defcribed, ver 1. It was night 
with her, a time of darknefs and difconfolation ; 
and fhe fceks for her beloved : By night on my bed 
I fought him whom my foul loveth. Chrift was abfent^ 
from her, and ftie was left unto depths and darknefs 
upon that account. Wherefore, Ihe fceks for him ; 
but as the moft are apt to do in the like ftate an4 
condition, die mends not her pace, goes not out 
of, or beyond her courfe of ordinary duties ; nor 
the frame (he was ufuaily in at other times. But 
what is the iffue ? faith Ihe, I found him not. This 
is not a way to recover a fenfe of loft love ; nor 
to get out of her inunglements. And this puts her 

D 2 



I 

J 



4f Eamesiness qfa distressed S<mU 

on aiioifaer courfc^ flie begins to thtok, that if thiags 
continue in this eftate, (he fhall be undone ; I go 
on indeed with the perFornaance of duties ftiU, hmt 
I have not the prefence of my beloved ; I meet 
not with ChTid in them^ : My darknefs and trou- 
bles abide ftill, if I takenot fomeotber courfe, I (hali 
be loft. Well^ £akh (he, / will rife nozv^ ver. 2. £ 
w\l\ fiiake offajl that eafe and (loth, and cuAoma- 
rinefs, thai cleave to me ; fome more lively, vigp- 
rotts cour(e muft be fixed on. Refolutions for 
new, extraordinary, vigorous, conftant applieatiort 
unto God, are the firft general ftep and degree, of 
a (in^intangled foul aQing towards a recovery, / 
zvili rifenow. And what doth (he do when (he is 
thus refblved ? Ivdll (faith (he) go about thejlreets^ 
mid in the broad -ways^ and feek him zakom my ford 
hveth. I will leave no waysor sneans unattempted^ 
whereby I may poCTibly come to a frelh enjoy- 
ment of him. If a man feek for a friend, he can 
look for him only in the (Ireets and) in the broads 
ways ; that is, either in towns^ or in the fields. So 
will I do faith the fpoufe;. in what way, ordinance, 
or inftituition (bever, ick or by what duty foever,. 
public or private, of comisnunton with; others, or 
Jblitary retirednefi, Chrift ever was, or iway be 
found, or p^ace obtained, I will (eek him^ and not 
give over until I come to an enjoyment of him,— • 
And this frame, thi&re£o]uti«rn, a foul in depths muft 
come unto, if ever it expetl deliverance. For the 
snoft part, mens wounds ftink^ and are corrupt^ be* 
cau/e of their foclijhnefs^ As the pfalmift complains, 
they are wounded by fin ; and through -fpiritual 
(loth they negleO: their cure ; this weakens them, 
and difquiets them day by day ; yet they endure all, 
rather than they will come out of their carnal cafe 
^ deal e£FeduaUy with God in an extraordinar/ 



in Application to God. 43 

manner. It was othefwifc with David, Pfal. xxii. 
r, 2. Why (feith he) art thx>u fo far from helping me, 
^nifrom the words of my raaring P my God, I 
cry m the day-time, and in tht night-feafon, and am 
notfilent. What ails the man ? Can he not be qui- 
et night nor day ? never filent, never hold his 
peace ? And if he be foraewhat difquieted, can he 
not contain hraifelf, but that he muftroar, and cry 
out 5 yea muft he roar thtis all the day long, as he 
fpeaks, Pfal. xxxii. 3. an6 groan M the night, ^$ 
PfaL vi. 6, what is the matter with alt this roaring', 
fighing, rears, roaring all the day, all night long ? 
Ah let him albnc, his foul is bitter in him ; he is 
fallen into depths^ the Lord is withdrawn from him, 
trouble is ?x hand, yea, he is full of anxiety on the 
account of fin ; there is no quietnefs and found- 
nefs in him ^ and he muft thus earneftly and reft'- 
lefsly apply himfelf for relief, Alas, what ftrangera 
for the moft part are men now-adays to this frame ? 
How littte of the workings of this fpirit is found a- 
mongft us? And is not the reafon of it, that we 
value the world more, and heaven and heavenly^ 
things lefs than he did ? that we can live at a better 
rate without a fenfe of the love taf God in Chrift, 
than he could do ? and is it not hence that we eve- 
ry day fee fo many withering profeffors, that have 
in a manner loft all communion with God, beyt)nd 
a little lip-labor, or talking ; the filthy favour of 
whofe wounds are ofFenfive to all but themfehrcs 5 
€ind fo will they go on ready to die and pcrifh, ra- 
ther than with this holy man thus ftir up ihemfelves 
to meet the Lord. Htman was alfo Ijke unto him, 
FfaL Ixxxviii, 11, 12. What fenfe he had of his 
depths, he declares, vcr. 3. My foul is full oftrou- 
ileSf and my life draweth nigh unto the grave. And 
i^bai courlc doth be fteer in this heavy, forrowful^ 



I 



44 Grounds of Earnestness, Kc. 



and difconfolate condition ? Why, faith he, Lord 
^od of my Jalvation^ I have cried day and nightun^ 
to ihee^ let my prayer come before thee, incline thine 
ear unto my cry, ver. i. 2. Day and night he cries 
to the God of his falvation, and that with earned- 
ncfs and importunity. This was his bufinefs, this 
was he exercifed about all his days. 

This is that v«^bich is aimed at; if a gracious foul 
be brought into the depths before mentioned and de- 
fcribed, by reafon of [in, when the Lord is pleafed 1 
to lead him forth towards a recovery, he cdufeth 
him to be vigorous and reftlefs in all the duties 
whereby he may make application to him for deliv- 
erance. Now, wherein this intenfeoefs and ear- 
neflnefs of the foul in its applications unto God doth 
principally confift, I ftall briefly« declare, when I 
have touched a little upon fome conlidcrations and 
grounds that ftir it up thereunto. 

First, The greatelt of men's concernments ftiay 
well put them on this earneftnefs. Men do not ufe 
to deal with dull and flothful fpirits about their 
greateft 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. Suppofe a man of the world Ihould have his 
houfe, wherein all his flock and riches are laid up, 
fet on fire, and fo the whole be in danger under his 
eye to be confumed ; would he be calm and quiet 
in theconCderaiion of it? Would he not beftir him- 
fetf with all his might, and call in ail the help he 
could obtain ? And that becaufe his portion, 
his ail, his great concernment lies at iiake? And 
fliall the. foul be flothful, carelefs, dull, fecure, 
when fire is put to its eternal concernments ? 
When then the light of God's countenance, which 
is of more eftecm unto him than thegreatell mcrcafe 



in its A f plications io Gvd. AS 

of corn and wine can be to the men oFthe world, is 
removed froni him P Itwas an argument of prodigi- 
ous fecurity in Jonah^ that he was faftafleep when 
the fhip wherein he was,was ready to be cad away for 
his fake. And will it be thought lefsinany foul, who 
beinginailorm of wrath and difpIeafurefrpm^God, 
fent out into the deep after him, (hall neglect it, and 
deep, as Solomon hys^ on tt>etopof a mad in the 
midftof thefea ? How did that poor creature, whofe 
heart yas mad on his idols cry out, when he was 
deprived of them ? You have taken away my Gods 
and what have I more ? And (hall a gracious foul 
lofe his God, through bis own folly, the fenfe of 
hifi love, the confolation of his prefence, and not 
^itball his might follow hard after him ; peace with 
God, joy in believing, fuch fouls have formerly 
obtained ; can they live without them now, in their 
ordinary walking ? Can they cbpofe but -cry out 
with ]foh^ that it were with ns^ ^s in former days) 
when the candle of the Lord was upon our tabernacle^) 
and with David^ Lord^ rejiore unto me the joy 
of thy falvation^ for Oh my God, I remeu) her for- 
mer enjoyments, and my foul is cafl down within 
me. They cannot live wfthout it. Bu^t fuppofe 
they might make a forry (hift to pafs on in their pil- 
grimage, whijft all is fiiioothe about the.n ; what 
will they do in the time of outward trials and dif- 
Ureffes, when deep caUeth unto deep, and one trou- 
ble excites and Iharpens another? Nothing then 
•will fupport them, they know, bat that which is 
vaiiting tothem, as Hc^. iii. 17, 1%, PfaL xxiii. 
4, fo that the greatnefs of their concermnent, pro- 
vokes them to the earneftnefs mentioned. 

Secondly. They ha vea deep fenfe of thefe tJveir 
great concernments. All men are equally concern- 
ed in the love of God, and pardon of fin. Every 



M 



46 Grounds of Earnestness f S(c. 

onehath a foul of the fame immortal conftitution^ 
equally capable of blifs and woe; but yet we fee 
mott men are fo ftupidly fottiOi, thai they take Ik- 
tle notice of thcfe things. Neither the guilt of fin, 
nor the wrath of God, nor death, nor hell are tho't 
on, or efteemed by them ; they are their concern- 
ments, but they are not fenfible of them. But gra- 
cious fouls have a quick living fenfe of fpiruual 
\ things. For, 

^ Firji^ They have a faving fpiritual light, where- 

^ by they are able to difcern the true nature of lin, 

and the terror of the Lord. For though they are 
now fuppofed to have loft the comforting light of 
the Spirit, yet they never lofe the fan61ifying light 
of the Spirit, the light whereby they are enabled to 
difcern fpiritual things in a fpiritual manner, this 
never utterly departs from them : By this they fee 
fin to be exceeding Jinful^ by this they know the ter^ 
ror of the Lord^ and that it is a fearful thing to fall 
into the hands of the living God. By this they dif- 
cover theexc^ellency of the love of God in Chrift, 
which paffeth knowledge, the prefent fenfe whereof 
they have loft. By this they are enabled to look 
within the vail, and to take a view of the blefled 
confolations which the faints enjoy, whofe com- 
munion with God was never interrupted : This re- 
prefcnts to iheni all the fweetnefs, pleafure, joy, 
peace, which in former days they had, whilft God 
was prefent with them in love: By this they are 
taught to value all the fruits of the blood of Je:rus 
Chrift, of the enjoyment of many bleflings, where- 
of they are at prefent cut ftiort and deprived, All 
which with other things of the like nature and irn- 
portance, make them very fenfible of their concern- 
ments. 

Secondly.^ They remember what it coft them for- 



in Us Applications ta God* 47 

naerly to deal with God about (in ; and hence they 
know it is no ordinary matter they have in hand : 
They muft again to their old work ; take the old 
cup into their hands again. A recovery from 
depths is as a new converlion. 

Oft-titnes in it, the whole work, as to the fouTs 
apprehcnfion, .is gone over afrcfh. This the foul 
knows to have been a work of dread, terror ^nd 
trouble, and trembles in itfelf at its new trials. And, 
Thirdly^ The Holy Gholt gives unto poor fouls 
a frefl] fcnfe of their deep concernments, on pur- 
pofe that it may be a means to (lir them up unto 
ihcfe earneft applications unto God. The whole 
work is his, and he carries it on, by means fuited to 
the compaffing of the end he aimeth at ; and by 
jhefe means is a gracious foul brought into the 
frame mentioned. Now, there are fundry things 
that concur in and unto this frame. 

First, There is a continual thoughtfiilnefs about 
the fad condition wberein the foul is in its depths. 
Being deeply affefled with their condition, they are 
continually ruminating upon it, and pondering it 
in their minds. So David declares the cafe to have • 
l>€en with him, Thine arrows Jiick fajl in tne^ and 
ihy hand prfjfeth vie fore ; there is no Joundnefs in 
' ^y'T^f/'^ becaufe of thine anger ^ neither is there any 
'Ttji in my hones^ becaufe of my fin ; for mine inu 
qxhiiies are gone over mmehead^ as an heavy burden 
. ihey are too heavy for me. My wounds flink^ and are 
corrupt^ becaufe of my foolifhnefs. I am troubled^ I 
am bowed down^ I go mourning all the day long. I 
ami feeble and fore broken^ I have roared for the dif 
quieintfs of my heart, Rcftlefsnefs, deep thought- 
lulnefs, difquietncfs of heart, continu:al heavinefs of 
foul, forrow and anxiety of mindjie at the boittom 
of the applications we fpeak of. From thefe p^ia- 



48 EamesinesSf JCc. wh&ein it consists. 

ciples their prayers flow out, as David adds, Lord, 
all my dejire is before ihec^ and my groaning is noi 
hid/ram thee. This way all his trouble wrought ; 
he prayed out of the abundance of his meditation 
and grief. Thoughts of their ftate and condition 
lie down with fuch perfons, and rife with them ; 
and accompany them all the dayjong. As Reuben 
cried, The child is noi^ and /, whither Jhail I go ? 
So doth fuch a foul ; the love of God is not, Chrift 
is not, and I, whither fhall I caufe my forrovr to 
go ? God is provoked, death is nigh at band, re- 
lief is far away, darknefs is about me ; I have loft 
my peace, my joy, my fongin the night ; what do 
I think of duties ? Can two walk together unlefs 
they be agreed ? Can I walk with God in them, 
whilft I have thus made him mine enemy ? What 
do I think of ordinances ? Will it do me any good 
to be at Jerufalcm^ and not fee the face of the king ; 
to live under ordinances, and not to meet in them 
with the king of faints ? May I not juftly fear that 
the Lord will take his holy Spirit from me, until I 
b^ left without remedy ? With fuch thoughts a& 
tbe^fe are lin-intangled fouls exercifed, and they lie 
rolling in their minds, in all their applications unto 
God. 

Secokbly, We fee the application itfelfconfifts 
in, and is made by the prayer of faith, or crying 
unto God : Now, this is done with intenfenefs of 
mind ; which hach a two-fold fruit or propriety, 
(i) Importunity, and (2) Conftancy. 

It is faid of our bleCTed Saviour, that when he 
was in his depths, about our fms, he offered up 
prayers andfupplications withjlrong cries and tears. 
Sirong cries and tears exprefs theutmofl intenfion 
oif'fpi^it: Awd Da^vid expreffeth it by roaring, as 
we b*ve feen bitfore-; as alfo by fighing, groaning 



Earnestness^ Xc. w/ievein ti antsits* 49 

and pantiDg. A foul in fiich a condiuon lies 4own 
before ihe Lord, with fighs, groans, mourning, 
cries, tears and roaring, according to the various, 
working of bis heart, and its being aflfefiled with the 
tbings that it hath todo 3 and this produceth : 

Firjly Importunity* The power of the impor- 
tunity of faith ou« Saviour hath marvclloufly fet 
out, Lukt xi. 8, 9, 10. as alfo. Chap, xviii. 1. im« 
portunate prayer is certainly pre-vaiUng : And im^ 
portunity is as it were made up of thefe two things ; 
frequency of interpoGtion, and variety of argu-» 
ings. You (halt have a^ man, that is importunate, 
cpmeunto you feventimes a day about the fame bu-, 
iinefs ; and after all, if any new thought come into 
his mind, though he had refolved to the contrary, 
he will come again : And there is nothing that can 
be imagined to relate unto the bufinefs he hath iri 
hand, but he will make ufe of it and luroit to the fur- 
therance of his plea; So is it in this cafe. Men will 
ufeboth frequciicy of interpofition and variety of 
arguings, Pfal. Ixxxvi, 1. I cryunLo ihudailyyO% 
rather all the day. He had but that one buflnefs, 
and he attended it to the purpofe. By this mean$ 
y^^givt God no rtji^ Ifa. Ixii. 7. which i« the very 
charafter of importunity. Such fouls go to God ? 
and they are not fatisfied with what they have done; 
and they go again ; and fomewhat abideth ftill wiili 
them, and liiey go to him again ! and the heart is 
not yet emptied, they'll go again to hini ; that he 
may have no reft. What variety of arguments 
are pleaded with God in this cafe, I could manifeft 
in the fame I>avid. But it is known to all; there is 
not any thing almoft that he makes not a plea qf^ 
the faithfulnefe, righteoufn^fs, name, mercy, gqod- 
nefs, and kindnefs of God in Jefus Ghrift ; the 
concernment of others in him^ both the friends and 

E 



56 Earnestness^ Kc\ wherein it consists, 

iocs of God ; his own weaknefs and helpleHincfij, 
yea, the gieatcft of fin itfelf: Be merciful to 
fnyjin (faith \\t)for it is great. Sometimes he be- 
^ins with foroe arguments of this kind ; and thcn| 
being a little diverted by other confiderations, 
foine new plea** is liiggefted unto him by the 
fpiiit, cmd he returns immeciiately to his firll 
employment anddehgn, al! arguing great intenhou 
of mind and fpirit. 

Secondly. Conftancy alfo flows from intenfencfs. 
Such a fou! will not give over, until it obiains 
Y^hat it aims at, and looks for, as we fhatl iee in 
our pioeefs in opening thispfalai^ 

And this is in general il>e deportment of a graci- 
ous foul in the co4idition here reprelcnied unto us. 
As poor creatures love their peace, as they lov^ 
their fouls, as they tender the glory of God, they 
are iK)t to bo wanting in this duty.. What is the 
reafon thatcontrovcriies hang fo long between God 
und your (ouls, that it may be you fcarce fee a good 
^ay all your hves ? Is it not for the mod parx Jhon* 
your floih and dcfpondency of fpirit? You will 
not gird up the loins of your minds in dealing wiii> 
God, to put them to a ipeedy iffuc in the blood of 
Chrift. You go on and off, begin and ceafe., try 
and give over : and for theuioft pari^ though your 
cafe be extraordinary, content yourlelves \\iih ott 
.dinary and cuftomary applications u;) to God., Thi$ 
makes you wither, become ufel.ef^:, and piae away^ 
jii and under your perplexities, David did not fo ; 
hat after many and many a breach .made by fin, 
^et through <]uick^vigorouS;, reftlefs aClings of faith, 
all was repaired, fo that he lived peaceably, and 
died triumphantly^ Up then and be doing : le; 
Kot your wounds corrupt bccaufe of your folly • 
wnake thorough-work of th^jt whi^ch Ues jbeCorje you ; 



t^ersc Third opened. % I 

be U long or difficult ; it is all one, it muft bedonc^ 
and is attended with fafety ; what you are like to 
meet with in the iirft place (hall nextly t)e declared. 

Verse 3. 

The general frame of a gracious foul in its per- 
plexities about fm, hath been declared. Its parti* 
cular a£lingvS, what it doih, what it meet$ with are 
nextly reprefented unto us. 

Firft^ Then, in particular, it cries out, If thoUi 
Lord^ Jhmldjl mark iniquities^ Lord^ vfhoJhaU 
Jland ? 

There is In the words a fuppofition ; and an in- 
ference on that fuppofition* In the fuppofition ; 
there is, fir(t, the name of God that is fixed on, as 
fiiited unto it. And, Secondly ^ The thing itfelf 
fuppofed. In the inference, there is exprefl'ed the 
matter of it, to Jland, and the manner of its pro- 
pofal; wherein two things occur, (1.) That it is 
exprefled by way of interrogation. (2.) The in- 
definitenefs of that interrogation, Whojhallftand ? 

If thou. Lord ; He here fixes on another name 
of God, which is Jah. A name, though fron^ 
the fame root with the former, yet feldom ufed, but 
to intimate and exprefs the terrible Majeliyof God* 
He rideth on the heavens, and is extolled by his 
name Jah. He is to deal now with God about the 
guilt of fin ; and God is reprefented to the foul as 
great and terrible ; that he may know. what to ex- 
peft and look for, if the matter muft be tried out 
according to the demerit of fin. 

What then faith heto^^A ? In the Fleb. I/thou 
Jhouldji mark iniquities, is to obferveand keep, as 
in fafe cuftody. To keep, preferve, and watch 
diligently. So to remark and obferve, is to re-f 
tain that which is obferved, to ponder it, and lay 
it up in the heart, Jacol> obferved JofepKs dx^diXSk i 



B9 Vtrse Third opened. 

that is, he retained ihc {neiDory of it, and ponder- 
ed it in hishe^rt. 

The marking of iniquities then bere int<ended9 is 
God's fo far confidering and obferving them, as to 
rcfcrve them for punilhn^eat and vengeance. In 
oppofition uato this marking, he is faid not to fee 
fin, lo .overlook it, to cover it, to forget it, or re- 
member it no more ; that is to forgive it,, as the 
jlext vcrfe decla^res. 

I aeed not (hew that God fo far marl^s all fins 
in all pcrfons, as lo fee them, know them, difal- 
Jow ihem, and lo be difplcafed with them. This 
cannot be denied, wiihoot taking away all grounds 
ot fear and n'orfliip* To deny.it, is all one as to 
deny the very being of God ; deny his holinefs and 
righteoufneJs, and you deny his exiQence. But 
there is a day appointed, wherein all the men of the | 
world (hall know, that God knew and took notice 
of all and every one oF ihck rooQ fecret fins. There 
is then a doirbJeinarkiug of iin in God, neither of | 
which cati be denied in reference umo any Gns, in 
any perfons. The firft is phyfical, confifling in 
his omnifcienccy whercunio all tWngs are open and 
naked. Thus no fin is hid frona him ; the fecret- 
eft are before the light of his countenance. All are 
(narked by hitot. adly^ Moral in a difpleafure a- 
gainft every hii/,. R*»hich is iafeparable from nhe na- 
ibite of God on die account of his holinefs* And 
Ihis is declared in the femence of the kw, and that 
equally to all men in the world; but the 4narking 
lierc intended, is that which has a tendency to ani- 
tfiadverlion af>d punithment according to the ten- 
or of the law. Not ojily the fentence of the law, 
bm a wll of purmfJiing according to it, is included 
ki it. *' If (Caith the Pfalmift) ^ou the great and 
mor^ muft that needs be my conditiox),, who iiav«e 



Verse Third opened. 5% 

dreadful God, who art extolled by the glorious . 
natne J"^^, Ihouldft take notice of iniquities, fo as 
to recoinpenfeiinners that come unio thee accord- 
ing to the feverity and exigence of thy holy law." 
What then ? It is anfwered by ihe matter of the 
propofal, Who canjland ? That is, none can fo 
do ; no man ; not one in the world. Who can 
ftand, or abide the trial ? Every one, on this fup- 
pofition muft perifti and that eternally. This the 
defert of (in, and the curfe of the law, which is the 
rule of this marking of their iniquit^, doth require. 
And there is a notable emphafis in the interrogation, 
-which contains the manner of the inference. Wh9 
canjland ? is more than if he had faid none can a- 
bide the trial, and efcape without everlafting ruin. 
For the interrogation is indefinite ; not how can 
I ? But who can (land ? When the Holy Ghoft 
would fet out the certain and dreadful de(lru£iion 
of ungodly men, he doth it by fuch a kind of ex- 
pre(fion, wherein there is a deeper (enfe intimated 
into the minds of men, than any words can well 
clothe or declare, What JhalL he ihe end of them that 
obey not the gofpcl ? Where Jhall the ungodly and the 
Jinner appear ? So here. Who canjland ? There 
is a deep infinuation of a dreadful ruin, as unto all 
with whom God (hall fo deal, as to mark their in- 
iquities. 

The pfalmift then addrefling himfelf to deal with 
God about (in, lays down, in the firft place, in 
the general, how things mu(l go, r\ot with himfelf 
only, but with all the world, upon the fuppo(uioa. 
he had fixed. This is not my cafe only but it is fo 
with all mankind, every one who is partaker of 
fkfh and blood ; whether their guilt anfwer. that, 
which I am oppreCTed with or no ; all is one ; guiU 
ly they are all, and all muft perifli : How much 

E 2 ' 



wtarld iliall knowj Uiai God kn 
of all and every one of tlirck m 
is *hen a d^irbJe jaarfciug of ' 
which cat) be denied m r-efer. 
any Jperfom. The fir 
his omnifcience^ where 
narked. Thus no fi 
^ft are before the li 
ftiarked by hitti. 
^^ g^irift every lilt, 

tid^t^ of God 

this is decJaDe 

equally to ai 

here imen 

tnadvcrCioa 
Or of the 

M in <« 



toak notice 
fins, T.h 
neuhe 
[■any fins 

e apei; 
the r 



SIJ Fcrie Third opened* 

tbat is, he retained the wjemory of it, and pondcf^ — / 
edit in his:he»ru 

The marking <>f iniquiiics then here intended, i^ 
God's fo far confideringand obferving ihem, as tc7 
refer ve them for punifen^eat and vengeance. In 
oppofition umo this marking, he is faid not to fee 
fin, to.overiaok it, to cover it, to forget it, or re- 
.member it no more ; that is to forgive it,, as the 
jlext verfe dec.la^re^. 

I need pot (bew that God fo far marlfs all fins 
in all perfons, as to fee them, know them, difal- 
lovv ibem, and to he difplealed with them. This 
cannot be denied, without taking away all grounds 
af fear and :t\^or&ip. To deny it, is all one as to 
deny the very being of God ; deny his holinefs and 
cigfatejoufnei's, and you deny his cxiftence. JBut 
there is.a day appointed, wherein all the tnen of the 




Ferse Third opened. aS 

dreadful God, who art extolled by the glorious , 
name yM) (houldll take notice of iniquities, fo as 
to recoinpcnfe iinners tliatcomeunio thee accord- 
ing to the feverity and exigence of thy holy law." 
What then ? It is anfwered by ihe matter of the 
propofal, Who canjland ? That is, none can fo 
do ; no man ; not one in ihe world. Who can 
ft and, or abide the trial ? Everyone, onthisfup- 
polition muftperlfh and that eternally. This the 
defert of (in, and the curfc of the law, which is the 
rule of this maricing of their iniquii?, doth require. 
And there is a notable empha!is in the interrogation, 
■which conrains the manner of the inference. WA» 
canjiand ? h more than if he had faid none can a- 
bide the trial, and efcape without everlafting ruin. 
For the interrogation is indefinite ; not how can 
I i Bi't who can Hand ? When (he Holy Ghoa 
would kt out the certain' and dreadful dellruaion 
" -""'"■■ (loth it by fuch a kind of ex- 

?re is a deeper fcnfe intimated 
:n, than any words can well 
'hal ptallhe the end of (hem that 
Where Jhall the ungodly and the 
here. Who canjland ? There 
of a dreadful ruin, as unto all 
.11 fo deal, as to mark their in- 

addreffing himfelf to deal wiiW 
i>s down, in the firft place, in 
ngs mutt go, r^oi with himfell 
eWorld, upon the ruppoluion 
is not my cafe only but it is U 
.^ery one who is pa"«k^^ 

i" a 



d€ Terror arising from a 

There is yet a general propofiiion lying in the 

^ vords, that we roay make ule of in our paflage ; 

and it is this, God's marking of iniquities, and man's 

falvation areeverladingiy inconliiient. I mean bis 

[ marking them in the perfons of finners, for the 

I ends before-mentioned. 

Of fomeofihefe I (hall farther treat, according as 
the handling of them conduceih to the purpofe in 
hand. 

That which I (hall begin with, is that which was 
firlt laid down about the efFcQs of ferious thoughts, 
concerning God's marking fin according to the ten- 
or of the law ; which, as I laid, is the firP thing 
that prefcnts itfelf unto a fin-entangled foul in its 
addrefTes unto God. 

I fliallfirtt fpcak to this ; as confidered in itfelf, 
and then er«quire into the concernment. of the foul 
in it, whofe condition is here defcribcd. 

The Lord fpeaks of fome, who when they hear 
the word of the curfe, yet blefs themfelves, and fay 
4hey (hail have peace : Let men preach, and fay 
what they will ol the terror of the Lord, they will 
defpife it, which God threatens with utter extermi- 
nation : And he notes it again, as an amazing 
wickednefs, and .the height of obrfuratenefs, gene- 
rally it is with finners, as it w^as with Gaalxh^ fon 
Ebed^ when he was fortifying of Sichcm agairift 
Abimclech ; Zebul.ic\h him that Abimdech will 
come and dcftroy him : Let him come faith Gaal^ 
1 fhall deal well enough with him, let him bring 
forth his army, I fear him not; but upon the very 
firft appearance oF Abimdech's army, hetrennbleth 
for fear, v, 36. Tell obdurate finners of the wrath 
of God, and that be will come to plead his caufe 
againft them ; for the moR part they take no no- 
tice of wh^t you fay, nor have any ferious thoughts 



Sense of the ffuilt of Sin. 57 

about it ; but go on, as if tbcy were refolved they 
fhould deal well enough with him. Noiwiihftand- 
ing all their ftoutnefs, a day is coming wherein fear'- 
fulnefs fliall furprife them, and make them cry out, 
Who amongjl usjhall dwell with devouring fir e^ who 
amoitgft us jhall inhabit with everlajling burnings f 
Yea, if the Lord be pleafed in this life, in an efpc- 
cial manner, to draw nigh to any of them, they 
quickly fee, that their hearts cannot endure^ nor can 
their hands be Jlrong : Their hands hang down, and 
their (lout hearts tremble like an afpen-leaf. 

He who firft finned, and had firft occafion to 
have ferious thoughts about Cod's marking of fin, 
gives us a notable inftanceof what we have affirm^ 
€d. And the firft in every kind, is the meafureof 
all that follows in the fame kind. He heard the 
voice of God ; So he had done before, without the 
leaftiroubie or ccnftcrnation of fpirit : He wa« 
made for communion with God : and that he mliibt 
near his voice was part of his bleffednefs. But naw, 
faith he, / heard thy xmice and was a/raid^ and hid 
fnyfelf. He knew that God was coming in the in- 
queft of fin, and he was not able to bear the that's 
of meeting him ; could he have gone into the bow- 
els of the earth from whfence he was taken, and 
have been there hid from God, he would not have 
failed to have attempted it. Things -are now alter* 
ed with him ; in that God whom he loved before, 
as a good, holy, powerful, righteous creator, pre- 
ferver, benefaftor and Tewarder, he faw nothing 
now, but wrath, indignation, vengeance and terror. 
This makes him tremble out thofe dreadful words, 
/ heard thy voice, and was afraid, and hid rnyfelf. 

The giving of the law afterwards, evinces what 
effeQs tiie confiUeration of God's proceeding with 
finnersj according to the tenor of it, mutt needs 



6$ Tttrcr arising Jrom d 

produce. All the people faxn the thundering and thi 
iightenings^ and the voice oj the trumpet^ and the 
mountain fmoaking ; as the apollle alfo defcrfbes ii^ 
Heb. xii. i8. In thU manner came Forth from the 
Lord that fiery law : So that ail who were concern-^ 
ed in it, did exceedingly quake and tremble^ And 
yet all this refpefls but the (everity of the law in 
general, without the application of it unto any foul 
in particular* There is a folemnity, that carrieth 
an awe with it, in the preparation of an alTize to be 
kept and held by poor worms like ourfelvcs ; but 
the dread of it, is peculiar to the malefatlors, for 
wbofe trial and execution alt this preparation i» 
made. When a foul comes to think that all this 
dreadful preparation^ (his appearance of terrible 
majefty, thefe dreams of the fiery law, are all point* 
cd towards him, it will make him cry our, Lord^ 
xjuho can Jland ? And this law is ftill in force tow- 
ards finners, even as it was on the day wherein it 
was given on mount Sinai* Though Mofes grew 
old, yet his ftrength never failed ; nor haih his 
Jaw, the law given by him, loft any thing of its 
ftrength, power, or authority towards finners. It 
is ftill accompanied with thunderings and lighten- 
ings as of old : And it will not fail to reprefent the 
terror of the Lord to a gailty foul. 

Among the faints themfclves, I could produce 
inftances to manifeft that they have found it to be 
x'-^bus. The cafes oljfoby David, Hcman are known; 
I (hall only confider it in Chrift hirarelf. From 
himfelf he,had no occafion of any difcouraging 
thought ; being holy, harmleft, undefiied. He ful- 
filled ail righteoufnefs, did his Father's will in all 
things, and abode ixi his love. This muft needs be 
attended with the highcft peace, and moft blefled 
joy, In the very entrance of his trials, he had a 



Sfsnse of the guilt of Sin, M 

full pcrfuafion oTa comfortable iflue and fuccefs ; 
asvve may fee, IJa. I. 7. 8. But yet ivhen his foul 
vas exercifed with thoughts of God's marking our 
iniquities upon him, it was forrowful unto the 
death. He was amazed^ and very lieavy. Hisngo- 
ny, his bloody fweat, his lUoiig cries and lupplica- 
tions, his reiieraied prayers, If it be pojjible let this 
cup pafs from mt^ 4iis laft and dreadful cry, JAy 
Godj.my God^ why hajl ihouforfaken vie ? Allioa- 
xiifcft what appreheniionshe had, of what it was for 
«God to rpark ioiquiiies; Well may poor fmricrs 
^ry out., Lord^zuhcjhall /land? When the Son of 
Cod hitQfelf fo urembled liflder the weight of it. 

In ferious thouglHs of God marking lin, he is re^- 
prefcnted untp tjie foul under all thofe glorious^ 
ierrible attributes and excellencies which are apt to 
beget a dread and terror in the hearts of iinners^ 
fs^hen they have no relief from any covenant en- 
j^agements iq Chri-ft. The foul looj&a upon him as 
;i*he great law-giver, able to revenge the breach of 
it, by dcftroying body and foul in hell-fire, as one 
terrible in holincfs^ of purer eyes ihao to behold 
iniquity ; fo alfo in greatnefs and in power ; the 
Jiving God^ into whofe hands it is a fearful thing 
to fall ; as attended wMih vindillive juUice, faying, 
Vengeance, is mine^ and I will recompeiue. Now^ 
for a foul to confider God, clothed with all thefe 
dreadful and terrible excellencies, coming to deal 
with finners according to the tenor of bis fiery-law, 
li cannot but make him cry out with MofeSy I ex* 
ceedingiy ^tiake and tremble. 

Thefe things work on their minds the conclufion 
mentioned before, is averted in thefe words; name- 
ly, that God's marking of fin according to the ten- 
or of the law, and man's falvation^ are utterly in- 
conlident; a conclufion, that mud needs ihake a 



60 GocTs marking Sin, 

fioul) vfhtn prefled under z fenfe of its own guik. 

When a perfon who is really guilty, and knows 
himfelf to be guiUy, is brought unto his trial, he 
bath but thcfe four grounds of hope that his (afety 
; and his trial ma) be conhftent. He may think that 
cither, (i) The judge will not be able to find out, 
or dilcover Im crimes; or, (2) That fomeone will 
powerfully intercede for him with the judge j or, 
^ (3) That the rule of the law is not fo ftrift as to 
, take notice of his mifcarriages ; or, (4) That the 
■■ penalty of it, is not fo fevere, but that there may 
be a way of efcape; Cut him ihort of his expec- 
tations from fome, or all of thefe, and his 
^ hopes mult of necellity perUh. And bow is it in 
this cafe ? 

Firjl^ Of the judge, we have fpoken fomewhat 
already. The prefent enquiry is. Whether any 
thing may be bid from him or no, and fo a door 
of efcapc be opened to a finner ? The apqftle tells 
us, Th<ii all things arc open and naked unto him^ 
and the pfalmijt^ that there is not a thought in our 
hearts^ nor a word in our tongue^ but he underjiand- 
tih it afar offj and knoweth it altogether. What 
the finner knows of himlislf, that may caufe him to 
feaT, that God knows : And what he knows not of 
faimfelf, that deferves his fear, that God knows al- 
fo ; i/e is greater than our hearts^ and knoweth all 
things. When God fliaU not only fet in order be- 
fore the finner the fecrct fins, which he retains fome 
rcmemberance of; but alfo brings to mind and re- 
prefents unto him, that world of filth and folly, 
which 'euber he nev-er took any real notice of, or 
-hath Utterly forgotten, it will trouble him,- yea, con- 
fou4rd him. 

Secondly^ But may not this judge be intrcated 
^ to ^k by what he knows^ and to deal favorably 



Jnd Man^s Salvation inconsislcnt 61 

with the finner ? May not an interceffor be obtain- 
cd to plead in the behalf of the guilty foul ? Eli 
determines this matter* If one man Jin againft d* 
nother^ the judge /hall judge him, ;^ but if a man Jitt 
againjl the Lordj whojhall intreatfor him ? Therein 
not, faith Job^ between us, one that might argue tho 
cafe, in pleading for me, and fo make up the matter^^ 
laying his hand uponus both. We now confider a fin- 
ner purely under the adminiftration of the lavv^ 
which knows nothing of a mediator. In thatcafe^ 
who (hall take upon him to intercede forthe finner? 
Befides, that all creatures in heaven and earth ar^ 
iengagedin the quarrel of God againft finners; and 
befides, the greainefs and terror of his majcfty^ 
that will certainly deter all or any of them fromunw 
dertaking any fuch work ; what is the requeft thac 
in this cafe muft be put up unto God ? Is it not^ 
that he would ceafe to be holy, leave off from be- 
ing righteous, relinquifli his throne, deny himfelf 
and his fovereignty, that a rebel, a traitor his cur-- 
fed enemy, may live and cfcape his juftice : Is thia 
repueft reafonable ? Is he fit to intercede for Gnnera 
that makes it ? Would he not by fo doing provo 
himfelf to be the greateft of them ? The finner can-% 
not then expeft any door of efcape to be openeU 
unto him ? All the worjd is againft him; and the 
cafe muft be tried out nakedly between God and 
him : But, 

Thirdly^ It may be the rule of the law, whereby 
the finner is to be tried, is not fo ftriQ, but tha^ 
in the cafe of fuch fins as he is guilty of, it may 
admit of a favorable interpretation ; or that the 
good that he hath done, may be laid in the balance 
againft his evil, and fo fome relief obtained that 
way. But the matter is quite otherwife ; there is 
no good action of a finner, though it were perfcft^ 

F 



^3 God's viarking Suu 

\y good^ tl>at c*in lie in the balance with, or com* 
penTate the evil of, the lead Cncommiucd: For all 
good is»due on another account, though no guilt 
vi^cre incurred. And the payment of raoney that a 
man owes^ that he hath borrowed, makes no fatis- 
faflion for what he hath ilole; no -mor^e will our 
duties competifate for our lins, ts^or is there any 
good adion of a finner, but it hath evil and guilt 
enough attending it, to render itfelf unacceptable 
lb that men may well ccafe from thoughts of their 
fupererogation. Jkhdes, where there is ai^y one 
fin, if all the good in the world might he fuppafed 
to be in the fame perfon, yet in the indifpenlible 
order of our dependence on God, noihing of that 
good could come into con(ideratiori, until the guilt \ 
of that fin were anfvvered for unto the utmoft. Now ^ 
the pcnahy of every fin, being the eternal ruin of j 
the finner, all his fuppofcd good can ftand in little 
Head, and for the law itCelf, jt is an itfueof the ho- 
imefs, righteoufnefs, and wifdom of God; fo that 
there is not any evil, fo great or fmall, but is fbri- 
bidden in it, and condemned by it. Hereupon 
JDflx;rrf fo ftates this whole matter^ Enter not into 
judgment with thyfervant, for in thy Jight Jhall no 
man living be jujiified. That i^ if thjjvgs are to be 
tried out and determined t>y the law^ no finner cai* 
obtain acquitment.. 

Fourthly^ It may be the fenterice of the bw is not 
fo fierce and dreadful, but that though guilt be 
tfound, there may be yet a way of efcape. JBttt the 
Jaw fpeaks not one word on this iide death to an of- 
fender. There is a greatnefs, and an eternity of 
wrath in the fentence of^t ; and it is God himfelf 
who hath undertaken to fee the vengeance of it ex- 
ecuted. . So that on all thefe accounts, the con.clu- 
fion aieotioned^ m.uft needs he fixed in the foul of 



• And MuiCs JSalvaiion incoMisteni. 63 

It firtner^ that entertains thoughts of drawing nigh 
to'Gud. 

Though vfhat haih been fpoken, may be of gen*. 
eral ufe unto finners of all fort*, whether called 
home to God, or yet ftrangcrs to him ; yet I fhall 
not infift upon any general improvementof it ; be^ 
caufe it is intended only for one fpecial end orp«r- 
pofe. That which \s aimed at, is to (hew what are 
the firft thoughts that arife in the heart of a poor 
intanglcd foul, when firft he begins to endeavor a 
recovery in a return unto God. The law immedi* 
ately puts in it^ claim unto him, and againft hiai. 
God is reprcfemedunto him, as angry, difpleafed, 
provoked ; and his terror more or lefs befet«. 
him round about. This fills him with fear, fharn^ 
and confufion of face; fo that he knows not what 
to do. Thefe troubles are greater or Iclfer accord- 
ing as God feeth it beft for the poor creature's pre- 
fent humiliation, and future fafely. What then 
doth the finner ? What arc his thoughts hereupon ? 
Doth he think to fty from God, and to give over 
all endeavors of recovery ? Doth he fay, this God 
is an holy and terrible God, I cannot fervehim, it 
is to no purpofe for me to look for any thisg but 
fury and deftruQion from him ? And therefore I 
had as good give over, as perfift in my defign of 
drawing nigh to him ? It cannot be deniied, but that 
in this cafe, thoughts of this nature will beftrggeft- 
cd by unbelief: and that fometimes great perptexi- 
ties arife to the foul by them. But this is not the 
iif'ue and final produQ of this excrcife oF the foul ; 
it produceth another efFeft ; it calls for that which 
is the firft particular working of a gracious foul a- 
rifing out of its fin-intanglements. This is, as was 
declared, a fincere fenfe of fin, and ackiiowledg-^ 
ment of it, with felf-condemnation in the juftifica* 



€4 The Splits actings towards a Recorverjf. 

tion of God : This is the firft thing that a foul etN 
deavoring a recovery from its depths, is brought 
and wrought unto. His general refoluti'on to make 
ferious and thorough work, with what he hath in 
liand, was before unfolded. That which, in th^ 
next place, wearedire6led unto in thefe words, as 
ihe rclleftion on itfelf, upon the confidcration of 
God's marking iniquity, now mentioned. This is 
faith's great and proper ufeof the law ; the nature 
•v^hereof Hull be farther opened in the nextdifcourfe. 
What is the frame of the foul in general, that is 
excited by grace, and rcfolves iniheilrengih there- 
of to attempt a recovery out of the depths of fin- 
coianglements, hath been declared. We have al- 
fo fliewed what entertainments, in general, fuch a 
jbul liad need to expert ; yea, ordinarily fliall be 
fure to meet with. It may be he goes forth at firft 
like Samffon^ with his locks cut, and thinks he will 
do as at other times ; but he quickly finds, his peace 
loft, bis wounds painful, his confcience reftlefs, 
God difpleafed, and his whole condition, as the ut- 
njoftofhisown npprchenfion, hazardous. This 
fills him with the thoughts expreffed in this third 
verie, and fixes the concluhon in his mind, dif* 
courfed of before. He finds now, that he hath the 
law afrefli to deal wuh ; thence arifeth that fenie 
and acknowledgment of fin, that felf-condemnation 
in the juftification of God, whereof we now fpeak. 
He grows not fullen, ftubborn, difpleafed, or for 
the extenuation of bis fin an(^ guik; he quarreileth 
not with, he ripeneth not againft the holinefs, fe- 
verity and righteoufnefs of the law of God ; but 
reflefls wholly on himfelf, his own unworthinefs, 
guilt anddcfert ; and in a fenfe of them lies down 
at the foot of God^ in expectation of his word and, 
rentence» 



The SouVs actings towards a Recovery* 65 

Three things in this condition we afcribe unto 
fuch a foul. First. A fincere fenfe of fin. 
There is a two-fold fenfe of fin : The one is 
general and notional ; whereby a man knows 
what fin is : that himfelf is a finner, that he is guil- 
ty of this or that, thefe or thofe fins ; only his 
heart is not afFefled pioportionably to that difco- 
very and knowledge which he hath of thefe things : 
The other is aBive and efficacious. The foul be* 
ing acquainted with the nature of fin, with its own 
guilt in reference unto fin in general, as alfo to this 
or that fin, is univerfallv influenced by that appre- 
henfion unto fuitable affeBions and operations. 

Of both thefe we have an inftance in the fame 
perfon. David^ before Nathan's coming to him, 
had the former, afterwards he had the latter alfo. 
It cannot be imagined, but that before the coming 
of the prophet, he had a general knowledge and 
fenfe, not only abfolutely of the nature of fin; but 
alfo that himfelf was a finner, and guilty of thofe 
very fins which afterwards he was reproved for. 
To think otherwife, is to fuppofe, not only that 
he was un-fainted, but un-manned alfo, and turn- 
ed into a beafl. But yet this wrought not in him 
anyone afFeftion fuitable to his condition; and the 
like mav be faid ofmoft finners in the world, liut 
when Nathan comes to him, and gives him the lat- 
ter efficacious fenfe, whpreof we (peak, we know 
what effects it did produce. 

It is the latter only that is under confideration ; 
and that alfo is twofold : (i.) Legal or anteceda- 
neous unto converfion ; (2.) Evangelical, and pre- 
vious to the recovery from depths, whereof we 
treat. How thefe two differ, and how ihey may be 
difcerned one from the other, being both of them 
in their kind fincere, is not my bufiuefs to declare- 

S 2 



i 



#6 Seme 4>/ sin, wherein ii consists. 

Now this lad, which we ailign as the (irft dufy, 
work, orating of a returning foul, is a ckep and 
praftical apprehenfion wrought in the mind of a be- 
lieving iinncf by the Holy Ghoft, of fin and its e- 
vils^ in feferencc unto the law and love of God,tbe 
crofs, and blood of Chrift, the communion and 
confolation of the fpirit, and ali the fruits of love, 
mercy, or grace, that it hath been made partaker 
of, or on gofpel-ground hoped for. 

FiRSTj The principal efficient caufe of it is the 
Holy Ghoft. He it is who convineeth of fin. He 
works indeed by means. He wrought it in David 
by the miniftry of Nathan^ and he wrought it in Pe^ 
ter^ by the look of Chnft. But his work it is. No 
man can work it upon his own foul. It will not 
fpring out of men's rational confiderations. Tho' 
menmay ex^tcife their thoughts about fuch things, 
as one would think were enough to break il>e heart 
of ftones, yet if the Holy Ghoft put not forth a pe- 
culiar efficacy of his own, this fenfe of fin will not 
be wrought or produced. As the waters at the pool 
of Bethef da were not troubled, but when an angel 
defcended and nvoved ihemj no more will the heart 
for fin,without a faving impulfe of the Holy-Ghoft. 

Sec$ndly^ It is a deep apprehenfion of fin, and 
the evils of it. Slight tranfient thoughts about 
them, amount not to the fenfe of which we fpeak. 
My forrtWj {^\\\\-David^ is continually be/ore me. 
It prefl'ed him always, and greatly. Hence he 
compares this fenfe of fin wrought by the Holy- 
Ghoft, to arrows thatftick in the flfjh. They paia 
forely, and arc always perplexing. Sin in ihis feivfe 
of it, lays hold on the foul, fo that the finner 
cannot look up^ and it abides with him, making his 
fore run in the night without ceajingy and deprivetlv 
the foul of reft, My foul, faith hc^ ^^fofd to be 
eomforted, Tliis apprehenfion of fin^ lies down, 



Nature and Causes^ Kc. t7 

5in<3 rifc5 with him in whom it is. Tranficnt iho'ts, 
attended with infrequent fighs and ejaculations, lit- 
tle become a returning foul. And, 

Thirdly^ It is practical. It is not feated only in 
the fpeculative part of the mind, hovering in gene- 
ral notions ; but it dwells. in the praftical under- 
{landing, which effe£lually influenceth the will and 
afl[e6iions. Such an apprehenfion, as from which 
forrow and humiliation are infeparablc. The a€ls 
of the pra6lical underftanding, do fo ncceflarily pro- 
duce, together with them, fuitable aQs of the will 
and affeQions ; that forae have concluded, that 
thofe arc indeed proper afls of the will^ which are 
ufually afcribed to the under/landing. It is fo in 
the mind, as that the whole foul is caft into the 
mould and likenefs of it, humiliation, forrow, felf- 
abhorrency, do live and die with it. 

Fourthly^ It hath, in the firft place, refpeS unto 
the law of God. There can be no dueconfidera- 
lion of fin, wherein the law hath not its place. The 
law calls for the finner, and he willingly gives up 
his fin to be judged by it. There he fee^ it to be 
exceeding finful. Though a believer be lefs under 
the power of the law than others, yet he knows 
more of the authority and nature of it than others. 
He fees more of its fpirituality and holinefs. And 
the more a man fees of the excellency of the law, 
the more he fees of the vilenefs of fin. This isdone 
by a foul in its firft endeavor of a recovery from 
the entanglements of fin. He labors thoroughly 
to know his difeafe, that he may be cured. It will 
do him no good, he knows, to be ignorant of his 
diftemper, or his danger. He knows that if his 
wounds be not fearched to the bottom, they will 
pink, and be corrupt. To the law then he brings 
faimfelf and his fin. By that^ he fees the vilenefs 



68 Nature and Causes 

of the one, and the danger of the other, Moft 
men he {till in their depths, becaufe they would 
vilhngly efcape the firft ftep of their rifing* From 
the bottom of their raifcry,they would fain at once 
be at ihe top of their fehcity. The foul, managed 
in this woik by the Holy Ghofi, doth not fo. He 
convcrfeih with the law ; brings his fin unto it ; and 
fully hears the fcnience of it, Wlicn the fin is tho- 
roughly condemned, then he farther takes care of 
the linncr. As ever you dcJirc to come to reft, a- 
void not this entrance of your paffion unto it. — 
Weigh it well, and attend unto what the law fpeaks 
of your fin, and its dcfertjoryou will never make 
a due application to God for forgivcnefs. As ever 
you would havc.your fouls juftified by grace, take 
care to have your fins judged by the law. 

Secondly^ There is a rcfpefl in it to the love of 
God, And this breaks the heart of^ihe poor re- 
turning (inner. Sorrow from the law (huts itfelf 
up in the foul, and flrang-lcth it. Sorrow from the 
thoughts of the love of God opens it, and caufeth. 
it to flow forth. Thoughts of finning againft the 
love of God, managed by the Holy Ghoft, what 
fhall I fay ? their effetls in the heart are not lo be 
exprefled. This made Ezra cry out, my God^ I 
hlujli^ and am ajliamcd to lift up my J ace to ilice^ 
Wliatjhallwefay ajitr this ? After what? why all. 
the fruits of love and kindnefs they had been made 
partakers of. Thoughts of love and fin laid togeth- 
er, make the foul bluih, mourn, be afhamcd and 
confounded in itfelf. So Ezek, xxxvi 31. Then 
fliall you remember your own evil ways^ arid your do* 
ifigs thai xuerc not good : When (hall they do fo ; 
when thoughts and apprehenfions of love (hall be 
brought hoiiie to them; and, faith he, ihcn Jim II 
you Icalhc yourjelves in your ownjight^ The foul 



Of Gospel Convictions of Sin, 69 

n'bw calls to mind, what love, what kindnefs, what 
mercy, what grace, what patience hath been exer- 
cifed towards it, and whereof it hath been made 
partaker. The thoughts of all thcfe now come in 
upon him as dreams of water. Such mercy, fuch 
communion, fuch privileges, fuch hopes of glory; 
fuch taftes of heaven, fuch peace, fuch confolation, 
fuch joy, fuch communications of the fpirit, all to 
a poor wretched, curfed, loft, forlorn finner ; and 
alt this defpifed, neglefled, the God of them all pro* 
voked, forfaken. Ah, faith the foul, whither fliall 
I caufe my Jorrow to go ? This fills him with fhame 
and confulion of face; makes him mourn in fecret 
and ligh to the breaking of the loins ; And then, 
, Thirdly,, The blood and crofs of Chrift is alfo 
brought to rememberance by the Holy Ghoft.— < 
Ah, faith the foul, have I thus requited the won- 
derful aftonifhing love of my redeemer ? Is this the 
return, the requital, 1 have made unto him ? Ar6 
not heaven and earth aftonifhed at the defpifing of 
that love, at which they are aftonifhed ? This brake 
Peter's heart upon thelookof Chrift. Such words 
as thefe from Chrift, will, in this condition, found 
in the ears of the foul. ** Did I love thee, and 
leave my glory to become a fcorn and reproach 
for thy fake? Did I not think my life,iandall that 
was dear unto me, too good for thee, to fave thee 
from the wrath to come ? Have I been a wilder- 
nefs unto thee, or a land of darknefs ? What could 
I have done more for thee ; when I had nothing 
left but my life, blood and foul, they went all for 
thee, that thou mighteft live by my death, be wafli* 
ed in my blood, and be faved through my foul's 
being made an offering for thee ? And haft ihoii 
thus requited my love ? to prefer a luft befpre me, 
Qr by raerefloth and folly to be turned away from 



I 



t0 Kature and Causes^ 4f c. 

mt ; go unkind and umhafikfui foul, and fee if 
thou canft find another redeemer/* This over-* 
vhelms the foul^ and even drowns it in tears and 
forrow. And then the bitternefs alfo of the fuffer- 
mgs of Chrift, are brought to mind. Thty look on 
him whom they have pierced^ and mourn. They 
remember his gall and wormwood ; his cry and 
tears ; his agony and fweat, his dcfertion and an- 
guifh ; his blood and death ; the fharpnefs of the 
fword that was in his foul, and the bitternefs of the 
cup that was put into his hand. Such a foul now 
looks on Chrift, bleeding, dying, wreftling with 
wrath and curfe for him, and fecth his fin in the 
ftreams of blood that ilfued from his fide ; and all 
this increafeth that fenfe of fin whereof we fpeak. 
Alfo, 

Fourthly^ It relates to the comtnumon artd coik 
fblations of the Holy Ghoft, with all the privileges, 
and fruits of love we by him partake. The Spirit 
is given to believers upon the promife of Chrift to 
dwell in them. He takes up their hearts to be hi« 
dwelling place ; that he may purify and finQify 
them, make them holy, and dedicate them to God ; 
to furnifli them with grace and gifts ; to imerefl 
them in privileges ; to guide, lead, direfl, coi»- 
fort them ; to feal them unto the day of redemp- 
tion. Now, this Spirit is gritvcd byjin^ and his 
dwelling place defiled by it. Thoughts hereof great- 
ly fharpen the fpiritual fenfe of fin in a recovering 
foul. He confiders what light, what love what 
joy, what confolation, what privileges it hath by 
him been made partaker of; what motions, warn- 
ings, workings to keep it from fin, it hath found 
from him ; and fays within itfelf, " What have I 
done, whom have I grieved, whom have I provo* 
feed ; what if the Lord fhould now for my folly' 



jdcknoxtiUdgmerhi of Sin. 71 

and ingratitude utterly take his Holy Spirit from 
nie ? What if I fliould have To grieved him.y that 
h^ will dwell in me no more, delight in me no 
more ? What difmal darknefs and difconfolation ; 
yea, what utter ruin fliould I be left unto ? How« 
iCver, what fijarae and confufion of face belongs to 
ine for my wretched diiingenuity, and ingratitude 
towards him ?'* 

This is the firft thing that appears in the return* 
ing fouPs atUngs and frame; a iincere fenfe of fin 
on the account mentioned, wrought in it by the 
Holy Ghoft. And this a foul, in the depths def^ 
icribed, mull come unto, if ever it expcfts or looks 
for deliverance, and a recovery. Let not fuch 
perfons expeQ: to have a renewed feufe of mercy^ 
j^ithout a revived fenfe of fin^ 

Secondly, From hence proceedeth an ingenu- 
ous, free, gracious acknowledgment of fin. Men 
may have a fenfe of fin^ and yet fuffer it to lie 
burning as a fire (hut up in iheir bones, to their 
continual difqujetment, and not be able to come 
,off unio a free foul opening acknowledgment. Yea 
^onfeffion may be made in general, and mention 
•therein of that very fin wherewith the foul is mod 
entangled, and yet the foul comes fhort of a due 
j^erformarvce of this duty. Confider how the cafe 
hood wjih David^ When I kept Jilence^ my bones 
waxed old through my roaring all the day long. How 
•could David keep lilcncc, and yet roar all the day 
.long ? What is that filence which is confident with 
joariiig ? It is a mere negatiohof that duty, which 
is expreffed, that is intended ; / acknowledged my 
Jins unto tlue^ and mine iniquities I have not hid. 
It was not a filence of fubmiflion and waiting on 
>God that he intends ; that would not have produ- 
ced a wafting of his fpiritual ftrength, a^ he com- 



72 Acknowledgment of Sifij Uc. 

plains this filence did ; my hones waxed old ^ nor 
yet was it a fullen, ftubborn, and contumacious 
frame that was upon him ; but he had a deep fenfe 
of fin ; this difquieted and perplexed him all the 
day long ; which he calls his roaring; it weakened 
and wearied him, making his bones wax o\d, or hit 
ftrength decay ; yet was he not able to bring his 
heart to that ingenuous, gracious acknowledgment^ 
which, like the lancing of a fettered wound, would 
have given at Icaft fome eafe to his fouU God's, 
children are oft times in this matter like ours. — 
Though they are convinced of a fault, and are re- 
ally troubled at it, yet they will hardly acknow- 
ledge it. So do they : They will go up and down, 
figh and mourn, roar all the day long ; but an e- 
viland untoward frame of fpirit, under the power 
of unbelief and fear, keeps them from this duty. 

Now, that this acknowledgment may be accep* 
table unto God, it is required, firft, that it be free 
then that it be full. 

Firjl^ It muft be free and ingenuous. Cain^ 
Pharaoh^ Ahab^ Judas^ came all to an acknow- 
ledgment of fin ; but it was whether they would or 
no : It was prefled out of them ;*it did not flow 
from them. The confeffion of a perfon under the 
convincing terrors of the law, or dread of immi- 
nent judgments, is like that of malefaQor's on the 
rack, who fpeak out that, for which themfelves and 
friends muft die. What they fay, though it be 
the truth, is a fruit of force and torture, not of a- 
ny ingenuity of mine. So it is with merely con- 
vinced perfons. They come not to the acknow- 
ledgment of fin with any more freedom ; and the 
reaibn is becaufe all fin hath fhame; and for roen 
to be free unto (hame, is naturally impoflTiblejfliame 
being nature's (hrinking from it (elf, and the pofture 



Jcknowlddgment o/Sirty iCc. 15 

it would appear in. But now the returnifig foul 
hath never more freedom, liberty and aptitude of 
fpiritthan when he is in the acknowledgment of ihofc 
things whereof he is moft alhamed. And this is 
no fmajl evidence that it proceeds from that fpirit 
which is attended with that liberty, for tuhere tli/^ 
fpirit of God is^ there is liberty. When David was 
delivered from his filence, he cxpreffeih this frame 
in the performance of this duty, I acknowledged my 
fin^ and mine iniquities I have not hid : J faid I 
will coifefs my tranfgrejjion. His mouth is now 
open, and his heart enlarged ; and he multiplies 
one expreffion upon another, to manifeft his en- 
largement. So doth a foul riling out of its depths 
in this beginning of this addrefs unto God. Ha- 
ving the fenfe of fin, before defcribed, wrought in 
him by the Holy Ghoft, his heart is made free, and 
enlarged unto an ingenuous acknowledgment of 
his fin before the Lord. Herein he pours out his 
foul unto God ; and hath not more freedom in a- 
ny thing, than in dealing about that, whereof he 
is moil afhamed. 

Secondly^ Full alfo it mud be : Referves ruin 
confeffion. If the foul have any fecret thought, 
Tolling a fweet morfel under its tongue, of a bow 
in the houle of Rimmon^ it is like part of the price 
kept back, which makes the whole robbery, 
inttead of an offering. If there be remaining a bit- 
ter root of favoring any one lull or fin, of any oc- 
cafion of, or temptation unto fin, let a man be as 
open, free and earneft as can be imagined in the 
acknowledgment afall other fins and evils, the 
whole duty is rendered abominable. ' Some per- 
fons, when they aro brought into depths and an- 
guiih about any fin, and are thereon forced to the 
acknowledgment of it, at the fame time they arc lit- . 

G 



14 Self-condemnation wherein it consists. 

tie concerned with their other fojl^s and iniquities 
that, it may be, arc no Icfs provoking unio 
God, than that is from whence their prefent trou- 
ble doth arife. Let not, /uch a . man think^ that 
hejltall receive any thing Jxom God. It muft be full 
and comprehenlive, as well *& tree 3nd ingenuous. 
And oi fuch impoitance Is the right perlprmance 
of this dory, that the proraile of pardon is oft-times 
peculiarly annexed unto it, as that which certainly 
carries along with it the other duties which make 
up a full return unto. God. He lookeih upon men^ 

'<and if any fay I have Jinned^ and perverted thai 
which zvas right and it profiled me n4)t ; he willde- 

'liver his foul Jrom going into the pit ^ and his life 

Jhallfte the light. He Ihall not only be made paria- 

•ker of pardon, but of confoUtion alfg^ and Joy in 
the light of God's countenance. 

Thirdly, There yetrenuaios, felf-^condemnatiop 
w'ith the juftiticaiion of God, which lies expref&ly 
in the vvor<l of the vcrfe under conftdefation, at>cl 
hereof are two parts* 

Firfiy Self-abhorrence or difliKe. The foul is 
now wholly difpleafed with itfelf, and rcflefls up- 

'On itfelf with all affefciions of regret and trouble. 
So'tte apoftle declares it to have been with the Co- 

^rinthians, when their godly forrow was working 
in them, among other things it wrought in them in- 

"dignaiJon and^rcvenge^. or a refletiign on them- 
felvej, with all manner of diOike ^x\d abhorrency. 
In the winding up of the controverfy between 
God and ^oi, thivS>^s the point he refts in. As he 
:had. come in general to a free, full, ingenuous ac- 
knpwledgment of fin, fo in particular he gives up his 

■whole contcft, in this abhorrency of hi.«]felf, I ab* 
hor myfdfand repent in iufi and eiflies. ^^ What a vile 
wretched creature ha Y^ I been (f^ith the foul}! bliifli 



" StlJ'Condemnaihn wherein it comisis. 75* 

and am afhamed to think t)f my folly, bcifenc& and 
ingratitude, is Jt poffible that I Ihoiild deal thu» 
with the Lord ? I abhor, I loathe rayfcif ; I would 
fly any where from myfelf, I am fo vile and loath- 
fome ; a thing to be dcfpifcd of God, angels and 
men." And, 

Secondly^ Th'cre is felf-judging in it alfo. This 
the apoftle invites the Corinthians unto, If we would 
judge our/elves^ we /kould not be judged. This is a 
perfon pronooncingfentenceon himfelf, according 
o the tenor of the law. The foul brings not only 
.*.s fin, but iifelf alfoto the law. It puts itfelf, as 
to merit and defert, under tbe^ ft roke and fevcrity 
of it. Hence arileth a full juftification of God, in 
what fentcnces foever he fhall be pieafed to pro-« 
nounce in the cafe- before him. And thtfe three 
things, which we have pafled through compofe the 
frame, and iirft aQings of a gracious foul, rifing 
from its depths. They arc all of them fignally ex- 
preffed in that place where we have a lignal reco* 
very exemplified. And this makes way for Che ex- 
altation oF grace, the great thing in all this difpen** 
fation aimed at by God. That which he 
is now doing, is to bring the foul to glory in 
him^ 1. Cor. i. 31. which is all thp return he 
hath from his large and infinitely bountiful expen- 
ces of grace and mercy. Now, nothing can ren* 
der grace confpicuous and glorious, until the foul 
come to this frame. Grace will riotfcem high, un«* 
tiluhe foul be laid very low. And this alfo fuits or 
prepares the foul for the receiving of mercy, in a 
fenJe of pardon, the great thing aimed at on the 
part of the finner. And it prepares it for ever^ 
duty that is* incumbent on him in that conditiofi 
wherein he is. This brings the fouUo waiting with 
diiigence and paftienc^. If things prefcnily anfwer 



16 Miscarriages in Persons convinced of Suu 

not our expeflation, wc are ready to think, we 
have done what wccan : if it will be no better, wc 
miifl bear it as we are able; which frame God ab- 
hors. The foul in this fra^ne is contented to wait 
the pleafure of God, a^ we (hall fee in the clofe of 
thepfahn. Oh faid fiich an one ; if ever I obtain 
afenfeoflove, if ever I enjoy one fmile of his 
countenance more, iiis of unfpeakable grace. Let 
I him lake his own time, bis own fcafon ; it is good 
1 forme quietly to wait and to hope for his falvation, 
and it puts the foul on prayer; yea, a foul always 
in this frame prays always. And there is nothing 
more evident, than that want of a thorough en- 
gagement unto the performance of thefc duties, is 
ih<: great caule why fo few come clear off from 
their entanglement all their days. Men heal their 
"^^ounds {lightly ; and therefore, after a new pain- 
ful feftring, they arc brought into the fame condi- 
tion of reitlefsnefs and trouble, which they were 
in before. 

The foul is not to be left in the (late before de- 
fcribed. There is other work for it to apply itfelf 
unto, if it intend to come unto reft and peace. It 
hath obtained an eminent advantage for the difco- 
very of forgivenefs. But to reft in that ftate where- 
in it is, or to reft upon it, will not bring it into its 
harbor.. Three things we difcovered before in the 
foul's firft ferious addrcfs unto God for deliver- 
ance; fenfe of (in, acknowledgment of it, and 
. felf-con<lera nation. Two evils there are which at- 
tend men oftentimes^ when they are brought into 
that ftate. Some reft in it, and prefs no farther ; 
fome reft upon it, and fuppofe that it is all which is 
required of them : The pfalmitt avoids both thefe, 
and notwithftandingall his preffures, reachetb out 
towards forgivenefs, as we ftiall fee in the next vcrfe. 



ilkcarriages in Penmu convinced <^Shf. 11 

I (hall briefly unfold ihefe two evils, and fticw the 
neceffity of their avoidance. 

First, by refting or ftaying in it, I mean the 
foul's defponding through difcouraging tboughCa 
that deliverance is not to be obtained. Being made 
deJeply fenfible of fin, it is fo ovcrwhelnacd with 
thoughts of its own Vilcncfs and unworthinefs, as 
to fink under the burden ;'fuch a fou^ is affliBcd 
and tojfcd with temfiejls, and not coinforted. As a 
{hip in a (lorni at led; when all means of contend-^ 
ing are gone, men give up themfelves to be drivw 
en and tofied by the winds and feas at their pka* 
fare. This brought Ifrael to that ftatc wherein he 
Cryed out, My way is hid from the Lord, and my 
judgment is pajfed over from my Godj and Zion^ 
The Lord hath forfakenme^ and my Lord hath for^ 
gotten me ; the foul begins fecretly to think there is' 
no hope ; God regardeth it not; it (hail one day 
perifh, reHef is far ^wa^y, and trouble nigh at hand*' 
Thefe thoughts do fo opprefs therb, that though' 
they forfake not God utterly to their deftru6iion, 
yet they draw not nigh unto him effeflually io their 
confolation* 

This is the firft evil that the foul in this condition- 
is' enabled to avoid ; we know how God rebukei 
it in Zion. Zion faid, the Lord hathforfaken me^ 
and my Lord hath forgotten me. But how foolifh" 
is Zton^ how unbelieving in this matter ; what 
ground hath fhe for finful defpondencics, fuch dif* 
couraging conclufions ? Can a woman (faith the 
hord) forget her fucking child^ that pie fhould not 
have companion ori the fon of h^r womb ; yea^ they 
may forget^ but I will hot forget theei Th'e like re- 
p-roof he gives to Jacob upon the like compiaim. 
There is nothing that is riiore pi^ovoking to the 



73 Miscarriages in Persons convinced j>f Sin . 

Lord, nor more difadvantageous unto the Tout, than 
fuch finful dcfpondency. For, 

Firjl^ It infenlibly weakens the foul, and difen- 
ables it, both for prefent duties, and future endea- ^ 
vors. Hence, fome poor creatures mourn, and e- 
ven pine away in this condition, never getting one 
ftep beyond a perplexing fenfe of fin all their days. 
Some have dwelt fo long upon it, and have fo in- 
tangled themfelves with a multitude of perplexed 
thoughts, that at length their natural faculties have 
been weakened, and rendered utterly ufelefs ; fo 
that they have loft both fenfe of fin and every thing 
eife. Againft fome, fatan ha^h taken advantage to 
caft in fo many intangling objections into their 
minds, that their whole time hath been taken up in 
propofingdoubisandobjeflions againft themfelves; 
with thefe they have gone up and down, to one and 
another, and being never able to come unto acon- 
fiftency in their own thoughts, they have fpent all 
their days in afruitlefs, faplefs, withering, comfort- 
lefs condition. Some, with whom things come, to 
a better iffue^ are yet for a feafon brought to that 
difcompofure of fpirit, or are fo filled with their 
own apprehenfions,that when the things which are 
moft proper to their condition are fpoken to them, 
they take no impreffion in the leaft upon them.--^ 
Thus the foul is weakened by dwelling too long on 
thefe confideraiions ; until (bme cry with ihofc in 
£zek. xxxiii. lO. Ourjins arc upon ws, wc pine a- 
way in them^ and howjhould we then live ? 

Secondly, This frame, if it abides by itfelf, will 
infenlibly give countenance unto hard thoughts of 
God, and fo to repining, and wearinefs in waiting 
on htm. At fibril the foul neither apprehends nor 
fears any fuch iffue : It fuppoleih that it fliall con- 
demn and abhor itfelf, and jullify God^andthai for 



Miscarriages of persons convinced 0/ Sin. 19 

ever ; but when relief comes not in, this refolu- 
tion begins to weaken : fecret thoughts arife in the 
heart, that God is auftere, inexorable, and not to 
be dealt withal ; this fometimescafts forth fuch com- 
plaints, as will bring the foul unto newcomplaints, 
before it comes to have an ifTue of its trials. Here 
in humiliation before converfion,many a convinced 
perfon perifheth : they cannot wait God's feafon,and 
perifh under their impatience. And what the faints 
of God themfelves have been overtaken with in 
their depths and trials, we have many examples and 
indances. Delight and expectations are the grounds 
of our abiding with God; both thefe are weaken« 
ed by a conquering prevailing fenfe of fin, without^ 
(ome relief from the difcovery of forgiveneCs, tho' 
at a diftance. Afid therefore our perplexed* foul 
flays not here, but prelfes on towards that difcov- 
ery. 

Secondly, There is a refting on this frarae,that 
is noxious and hurtful a!fo j fome finding this fenfc 
of fin, with thofe other things that attend it,wrought 
in them, in fomemeafure begin to think that now 
all is well, this is all that is of them required. They 
will endeavor to make a life, form fuch arguments 
of comfort, as they can take from their tro^ible ; 
they think this a ground of peace, that they have 
not place. Here ibme take up before converfion,- 
and it proves their ruin. Becaufe they are con- 
vinced of fin, and troubled about it, and burden- 
ed with it, they think it fhall be well with them ii 
But were not Cain^ Efau^ Saul^ Ahab^ Judas^\ 
convinced of fin, and burdened,with it ? Did this' 
profit tnem ? Did it intereft tbe^m in the prorinifeii ? 
Did not the wraih of God overtake tbepj not with- 
Handing. P So is it with many daily, they think their 



80 MiscArrisges of p€f$0Ht cmviiit&dof Sln» 

eonviSion is torvvcr fion j and that ibeir fifjs arc par-* 
cloned, becaufe ihey have beerv troubled* 

This then is that which we rqefl, which the (bul 
HI this condition^ doth carefully avoid fo to fatisfy 
itfelF with its hunYiliation^ as to make that a ground 
of fupportmcnt and confolation, being thereby 
kept off from exercifirfg faith' for forgivenefs : Fot 
this is, 

Firjlj A fruit ©"f felf-righteoufnefs. For a foul 
to place the fpring of its peace or comfort iii any 
thing of its own, is to fall fhort of Chrilt, and to 
takeupinfelf. We mall not only be judified, but 
glory in Wm alfo, men may make ufe of the evi- 
dence of their graces; but only as a medium to a 
farther end ; not as the reft of the foul in the leaft ; 
and this deprives mens very humiliations of all gof- 
pcl humility. True humility confifts more in be- 
lieving, than in being fcnhble of fjn : that's the 
foul's great felOemptying and abafing ; this may 
conlift vv^ith an obftinate refohition to fcamble for 
fmnethinrg iipofl the account of fdf-ende€ivors. 

Stcmdly^ Though evangelical feiife of fin be a' 
grace, yet it is not the uniting grace, it is not that 
which imerefts us in Chrift, not that which pecu- 
liarly, and in its own nature exalts him. There is' 
in this fenfeof fin, that which is natural, and tl>at 
which is fpiritual ; or the matter of it^ and i^:s fpi- 
rit?uaiity. The former conWh in forroiv, trouble,- 
felf-abafemenft, d^jedion andan^^iety of mind with' 
the like paflions ; of thefe I may fay as the Apoftle 
CjJ afflictions^ they are not joyous but grievous. In 
their own narure^ they are no more but the foul's 
retreat into itfelfj with an abhorrency of the cb- 
jcQsofits forrow and grief. When thefe affec- 
tions are fpipitualized, their nature is not changed : 
The foul, in and by ihem, afcts according to their 



Miscarriages of Persons convinced of Sin. 8 1 

• 

nature ; and doth by them, as fuch, but retreat 
into itfelf, wiih a diflike of that they are exercifed 
about. To take up here theti, iliuft needs be to 
fit down (Ijort of Chritt ; whether it be for hfe, 
or confoiatif)n. 

Let there be no miftake. There can be no e- 
Vangelical fenfe of .{in, and humihaiion, where 
there is no union with Chrift. Only in itlelF, and 
in its own nature, it js not availing. Now, Chrift 
is the only reft of our fouls : in any thing, for a- 
ny end or purpofe, to take up Ihort of him, is to 
lofe it. It is not enough that we be prifoners of 
hope, but we muft turn io Mur Jlrong holdy not e- 
nough that we are weary and ladtn^ but we mu[l 
come to him. It will not fuffice that we are weak, 
and know we are weak, but we muft take hold 
on the Jlrength of God. 

Thirdly, Indeed preflflng after forgivenefs, is the 
very hfe and power of evangelical humiliation. 
How fliall a man know that his humiliation is^evan-. 
gelical, that his forrow is according to God? It \%\ 
not from hence he may be refolved, that he doth 
not in it, as Cain did, who crieJ his fins were great- 
er than he could bear, and fo departed from ihe 
prefenceof God ? Nor as Judas did, who repent- 
ed, and hanged himfelf ; nor as Ftlix 6\ii, trem- 
ble for a while, and then return to his lufts ; nor as 
the Jewi did, in the prophet^ pine away under their 
iniquities, becaufe of vexation of heart ; nor doth 
he divert his thoughts to other things, thereby to 
relieve his foul in his trouble; nor hx upon a right- 
eoufnefs of his own ; nor (lothfully lie down under 
his perplexity ; but in the midft of it, he plies him- 
felf to God in Chrift for pardon and mercy. And 
it is the foul's application unto God for forgivenefc, 
And not its fenfe of (in, that gives unto God th^ 
glory of his grace. 



S2 The fourth Verse opened. 

Thus far then have we accompanied the foul in 
ks depths; it is now looking out for forgivencfs, 
which, whae it is, and how we come to have an 
intereft in it^ the principal matter in this difcourfe 
intended, is nexily to be confidered. 

VERSE 4. \ 

Bui ^here is forgivenefs with thety that thcu mayejt 

be feared. 

TSlovf^ forgivenefs is conftanily applied unto fin, 
and exprefleth every thing that concurs to its par- 
don or forgivenefs. As, 

Firji, It exprefleth the mind or will of pardon- 
ing, or God's gracious readinefs to forgive, Thou^ 
Lordj art good and ready ta forgive ; benign and 
meek, or fparing, propitious ; of a gracious mer- 
ciful heart and nature. So Nehem. ix. 17. Thou 
art, a God of propitiations or pardons ; or, as we 
have rendered it, ready to forgive, a God of for- 
giveneffes ; or all plenty of them is in thy gracious 
heart ; fo that thou art always ready to make out 
pardons to finners. 

Secondly^ It regards the aft of pardoning ; or 
aftual forgivenefs itfelf, who forgiveth all thine ini- 
quities ; adualty difchargeih thee of them : Which 
place the apoftle refpetts, having fredy forgiven 
you all your ireffaffes. ^ 

And, this is the word that God ufeth in the co* 
venant, in that great promife of ^grace a«d pardon, 
Jtr. xxxi. 54, 

It is warrantable for us, yea neceffary to take 
the word in the utmofll extent of its fignificaiion- 
and ufe. It is a word of favor, ar>d requires an in^ 
terpretation tending towards the enlargement of it» 
We fee it raa^y be rendered propitiation^ or grace, 
or pardon ; and niay denote thefe three things^ 

lirjl^ The gracious, tender, merciful heart and 



The fourth Verse apentdi 83 

.>vill of God ; who is the God of pardons and for* 
givenefs ; or one ready to forgive, to give out mer- 
cy, to add to pardon. 

Second^ A refpcfl unto Jefus Chrift, the only 
propitiation for lin, as he is exprefsly called, Rom. 
iii. 25, 1 John ii. 2. And this is that which inter- 
pofeth between the gracious heart of God, and the 
•atlual pardon of linners : All forgivenefs is found- 
ed on propitiation. 

Thirds It denote* aflual forgivenefs itfelf, as we 
•are made partakers of it ; comprizing it both ac- 
tively, as it is an a6l of grace in God, and paflively, 
as terminated in our fouls, with the deliverance thax 
attends it. In this fen fe as it looks downwards, 
and ia its effeQs refpefts us, it is of mere grace ; 
and it looks upwards to its caufes, and refpeQs the 
Lojil Cbrift, it is from propitiation or atonement ; 
and this is that pardon which is adminiflered in the 
covenant of grace. 

Now, as to the place which thefe words enjoy 
in this pfalm^and their relation to the (late and con* 
dition of the foul here mentioned, this feems to be 
jtheir importance. 

^' O Lord, although this muft be granted, that 
if thou ihouldft m?irk iniquities according to the 
tenor of the law, every man living muft perifli, and 
that for ever ; yet ihicr^ is hope for my foul ; that 
even I who am in the depths of fin-entanglements^ 
-may fi.nd acceptance with thee : For whilft I ara 
putting my mogth in the daft, if fo be there may 
he hope; I find that there is an attonement, a pro- 
pitiation made for fin, on the account whereof thou 
favefl: thou haft found k ranfom, and wilt not deal 
,wiih ihem cbat come unto ibee according to the fe- 
ver ity andexigenceofthy jufticc \ but art gracious, 
loving, lender, ready to forgive and pardon, and 



84 Doctrinal Observations. 

dofl fo accordingly : there is eorgivemess with 



THEE." 



The following words, ihtrtjort thoujlialt be fear- 
ed, though in the original free from ambiguity, are 
fignally varied by interpreters. But the words are 
clear, and their fenfe is obvious ; there/ore ihouJJialt 
be feared^ or that thou mayeft be feared. 
f By the fear of the Lord, in the old teftament, the 
whole worfhip of God, moral and inftiiuted, all the 
obedience which we owe unto him, both for matter 
iand manner, is intended. That thou mayejl be fear- 
ed^ then, i:, that thou mayeft be ferved, worlhip- 
ped; that I who am ready to faint and give over, 
on the account of fin, may yet be encouraged unto, 
and yet continue in that obedience which thou re- 
quireft at ray hands ; and this appears to be the 
fenfe of the whole verfe, as influenced by, and from 
thofe foregoing. 

" Alihcxugh, O Lord, no man can approach 
unto thee, (land before thee, or walk with thee, if 
thou fhouldil mark their fins and follies according 
to the tenor of the law, nor could they ferve fo 
great and holy a God as thou art; yet becaufe I 
know from thy revelation of it,that there is alfo with 
thee on account of Jefus Chritt, the propitiation, 
pardon and forgivenels ; I am encouraged to con- 
tinue with thee, waiting for thee, worihipping of 
thee; when, without this difcovery, I fliould ra- 
ther chufe to have rocks and mountains fall upon 
me, to hide me from thy prelence." 
But there is forgivenefs with thee^ and thtrtjort 

thou Jhalt be' feared. 

Having in, and from his great depths, v. i. ad- 
drelfed hirijlelf with fervent Redoubled eries^ yea, 
outcries, to God, and to him alone for relief, v. i, 
2, having alfo acknowledged, his iniquities, and 



Doctrinal Observations. tS 

confiddFed chem according to the tenor of the lav, 
t;, 3, he confeffeth himfelf to be loft and undone 
forever on that ac<:ount, v. 4. But he abides not in 
the ftate of felf-condemnation, and dejeQion of 
foul; he fays not there is no hope, Godis a jealous 
Gdd, a holy God, I cannot ferve him ; bis lav 
k a Hery law, which I cannot (land before, fo that 
I had as good give over, fit down and perifh as 
contend any longer ! No, but fearching by faith 
into the difcovery that God makes of himfelf in 
, Chrift through the covenant of grace, he finds a 
(table foundation of encouragement, to continue 
waiting on him, with expectation of mercy and 
pardon. 

From the words unfolded, as they lie in their 
contexture, in the pfalm, the enfuing propofitions 
do a rife. 

1. Faith's difcovery of forgivenefsin God, tho'it 
have no prefent fenfeofits own peculiar intercll there- 
in, is the great fupportment of a fin-perplexed fouL 

2. Gofpel-forgivenefs, whofe difcovery is thefole 
fupportment of hn-diftrelfcdfouls, relates to the gra- 

,<*iou5 heart,, or good will of the Father, the God of 
forgivenefs,the propitiation that is made by the blood 
pf the Son, afld free condonation or pardon, accor^ 
ding to the tenor of the covenant of grace. 

3. F^ilh's difcovery of forgivenels in God, is 
fl>e fote bottom of adherence to him in acceptable 
worfhif) and reverential obedience. 

The firft of thefe, is that whofe confirmation and 
imprdvefnent I principally aim at ; and the other 
only fo far as they have coincid^euce therewith, or 
may beufed in a fubfervieucy to the iliuftration or 
demonttration thereof. 

In the handling then of this truth, that it may 
be of the moce advantage unto them whole good 

H 



-^ I 



S6 No Approac/wig uhto God 

is foughf, and intended in the propofal and man- 
agetDcnt oFit, I fhall Oeer this courfe, and fhew, 

1. That there is not the leaft encouragement to 
the foul of a {inner to deal with God without this 
difcovery. 

2. That this difcovery of forgivenefs in God is 
a matter great, holy and myfterious ; and which 
very few, on gofpel abiding grounds, do attain unto. 

3. That yet this is a great, facred and certian 
truth, as from the manifold evidences of it may be 
made to appear. 

4. That this is a liable fupportment unioaCn-dif- 
trelfed foul, (hall be manifelled; and the whole ap. 
plied, according to the feyeral concernments of 
thofe who fhall confider it. 

First, There is not the leaft encouragement for 
the foul of a (inner, to entertain any thoughts of 
approaching unto God without this difcovery. All 
the reft of the world, is covered with a deluge of 
\^n*ath ; this is the only ark whereunto the foul may 
repair and find reft ; all without it, is darknefs^ 
curfe and terror. 

We have an inftance and example of it, beyond 
all exception, in Adam. When he knew himfelf 
to be a finner, and it was impoflible for him^ as 
we fhall fhew afterwards, to make a difcovery of 
any fuch thing as forgivenefs with God, he laid a- 
t fide all thoughts of treating with him; the bell of 
-his fop)ifli contrivance was for an efcape, / heard 
^ ihy voice (faith he to God) in the garden^ and was 
AFRAID^ becaufe I was naked ; and I HID iny- 
^felf. Nothing but, Thou (hak die the death, foun- 
ded in his cars. In the morning of that day, he 
was made by the hand of God ; a few hours before 
' he had cojiverfe and communion with him; \v'iih 
bpldiiefs and peace; why then doih nothing now 



Without a Discovery of Forgiveness. 87 

but FEAR, flying and HIDING poflefs him ? 
Adam had finned, the promife was not yet given, 
no revelation made of forgivenefs in God, and 
what other courfe, than that vain and fooHfli one, 
to fix upon, he knew not ; no more can any of 
his pofterity without this revelation. What elfe a» 
ny of them hath fixed on in this cafe, hath been no 
lefs foolilh than his hiding ; and in raofl, more per- 
nicious. When Cain had received his fentence 
from God, it is faid he went out/rom the prefenu 
or face of the Lord, From his providential prelence 
he could never fubdufl; himfelf : So the pfalmift in- 
forms us at large, PfaL cTtxxix. 7, 8, 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 fpare finners ; nor could be avoided : from 
God's gracious prefence, which he never enjoyed, 
he could not depart. It was then his prefence as 
to his worfhip ; and all outward a£ls of communion 
that he forfook, and departed from ; he had np 
difcovery by faith, of forgivenefs, and therefore 
refolved to have no more to do with God nor 
thofe who cleaved to him; for itrefpeftshis courfe, 
and not any one particular aflion. 

This alfo is ftated, The finners in Sion areafraii 
/earfulntfs hath furprifed the hypocrites ; Who j- 
mong us /hall dwell with devouring Jire ? Who a^ 
fiiongjl uijhall dwell with evtrlajling burnings ? 
The pcrfons fpoken of are finners, great finnera 
and hypocrites ; conviQion of fin, and the defert 
of it was fallen upon them ; a light to difcern for- 
givenefs they had not; they apprehend God as de- 
vouring fire and everlafting burnings only : One 
that would not fpare, butafl^uredly inHi£l punifh- 
mcnt according to the defert of fin ; and thence is 



88 Forgiveness a greai Xfysierjf. 

their conclafion couched in their interrogation, fhal 
there can be no interroarre oF peace beiweeB hiiii 
and them : there is no abiding, no enduring oFhii 
prefence. And ^^hat condition this consideration 
brings the fouls of iinners unto, vhen coA-vi^ien 
grows ftrong upon them, ihe Holy Ghoft decferes 
Wherewith jtiall I ccme before the Lord 9 And bew 
inyfelj before ihe high God? Shall I come before 
him with burnt'Oj^eriTigs^ with calves of a year eid f 
Will the Lord be plrafod with thoufands of rams^ or 
zvilh ten (houfand of rivers of oil ? Shall I give mj 
ftrjl born for piy tranfgre//iony f he fruit of my body 
for the Jin of my foul y Senfe of fin prefleth, for- 
givenels is not difcovered, and how doth th« poor 
creature perplex itfelf in vain, to find out a way in 
dealing with Cod ; wiii a fedulous and diiigeni ob- 
fervation of his own ordinances and inftitutions re- 
lieve me ; Shall I come before him with burnt of 
ferings and calves of a year old ? Alas thou art a 
finner, and thefefacrifices cannot make thee perfe& 
)or acquit thee. Shall I do more than ever he re- 
quired of any of the fons of men ? that I had 
thoufands of rams^ and ten thoufand of rivers of oil to 
offer to him ? Alas if thou hadft all the bulls and 
goats in the world, it is not poifible that their blood 
fiioutd take away fins. But I have heard of them 
who bav^ fnatched away their own children from 
their mothers breads, and caft them into the fire, 
until they were conjumed, fo to pacify their con- 
fciences in expiating the guik of their iniquities ; 
Ihall I take this courfe ? Will it relieve me ? I am 
ready to part wjth my firfl born into the fire, lb I 
may have deliverance from my tranfgreflions. A^ 
las, this never came into the heart of God to ap- 
prove, or accept of! Anct as it was then, whilfl 
that kind of worfhip was in force, fo is it flill as^ ip 



Forgiveness a great JSysUt^. 8d 

any duties^ really to be performed, or imaginari* 
ly. Where there is no difcovery of forgivencfs, 
they will yield the foul no relief, no fupport, God 
is not to be treated upon fuch terms. 

Secondly, This difcovery of forgivenefs in God 
IS great, holy and myfterious, and which very few 
on gofpel ground do attain unto. 

AH men indeed lay there is ; moft men are ptr- 
fuaded that they think fo. Only, men jn great and 
defperate extremities, like Cain or Spira, feem to 
call it intoqueftion. But their thoughts are empty, 
groundlefs, yea, for the mod part wicked and a- 
tbeiftical. Elihu tells us, that to declare this aright 
to a finful foul, it is the work of a rtujfenger^ an 
inUrpretcr^ one among a thoufand^ that is indeed of 
Chrift himfelf. The common thoughts of men a- 
bout this thing are flight and foolifli ; and may be 
refolved into ^hofe mentioned by the pfalmift. They 
think that God is altogether fuch a one as them/elves. 
That indeed he takes little or no care about thefe 
things but pafleth them over as flightly as they do 
themfelves; that notwithftanding all their preten- 
ces, the moft of men never had, indeed, any real 
difcovery of forgivenefs, fliailbe afterwards unde- 
Biably evinced ; and I fliall fpeedily (hew the dif- 
ferenceihat is between their vain credulity, and a 
gracious gofpel-difcovery of forgivenefs in God. 
For it mull be obferved, that by this difcovery, I 
intend, both the revelation of it made by God, and 
our undcrftanding, and reception of that revela- 
tion to our own advantage, as fhali be fliewed im.^ 
mediately. 

Now ihegrounds of the difficulty intimated, con- 
fift partly in the hindrances that lie in the way of 
this difcovery : and partly in the nature of the 

H 2 



§0 Testimony of a Natural Conscience 

thing itfelf, that is diftovercd ; of botk which t 
fhall briefly treat. 

"But here, before I proceed, fom«what muft be 
premifed to fhew what it is^ that 1 partfcu^a^^y intend 
by a difcovery of forgivenefs. It may then be eon- 
fidered two ways : i. For a doQrinal, objefliv^ 
difcovery of it in its truth : 2. An exferiinemal| 
fubjeQive difcovery of it in its power. In- the firft 
fcnfe, forgivenefs in Ggd hath been dtfcovered ever 
fince the giving oiu of the firft promife : God re. 
vealcd it in a word of promife, or it could nevep 
have been known? as fhall be afterwards declare4<^ 
In this fenfc, after many leffer degrees and advance* 
ments of the light of it, it was fuHy and glorioyOys 
brought forth by the Lord Jcfus Chrift in Wn ow^n 
perfon ; and is now revealed, and preached in the 
gofpel, ^d by them tp whom the word of reeoiici^ 
Jiation is committed. And to declare this is the 
principal work of the minifter&of the gofpel. Here* 
in lie ihofc urlfearchable treafures and riches of 
Chrift, which the apoftle efteemed as his chiefieft 
honor and privilege, tha^ he was intrufted with tho 
declaration and difpcnjation of. I know by many 
it is defpifed^ by many traduced, wbofe ignor- 
ance and blindnefs is to be lamented. But the 
day is coming which will manifeft ev^ry man*st 
work of what fort it is. In the latter fenfe, hoin^ 
it is made by faith in the foul, (haH in its prop^. 
er place be further opened and made known. Here 
many men miftake and deceive them felves ; becaufe 
it is fo in the book, thev think it is k in them alfo : 
Becaufe they have been taught it, they think they» 
b lieve it. But it is not fo ; they have not be-ard 
th^s voice of God at any time, nor feen hi$ flfjape ; 
it hath not been revealed unto them in its power : 
to have this done is a great work ; For, 



Against (he Forgiveness o/9ln. d t 

Thji^ The con flan t voice of oonfcience Kes a- 
gjalqfl it. Confcicncc (if not feared) inexorably 
conc}einnetTi, and prouounceih wrath and anger up- 
bn xlns: foul that bath the lead guilt cleaving to it.-— 
isJowj it hath this advantage, it lieth clofe to the foul, 
arid by itQpx:(rtunitv, and loud fpeaking, it will be 
heard in what it hath to fay : It will make the 
whole foul attend, or it will fpeak like thunder.-—* 
And its conftant voice is, that where there is guik^ 
there muft be judgment, Rom, ii. 14, 15. Confci- 
cncc naturally knpws nothing of forgivenefs. Yea, 
it iis againft its very trust, work, and office, to hear 
any thing of \u If a man of courage and honefty . 
be iotrufted to keep a garrifon againft an> enemy, 
let one come and tell him, that there is peace madd 
between thofe whom heierves, and their enemies, fo 
that he may leave his guard, and fet opef) the gates, 
and ceafe his watchfulne.fs ; how ws^ry will he be, 
left under this pretence he be. betrayed ? No, faith 
he, I will keep my hold, until I have^exprefs order 
from my fiiperiors. Confcience is entrufted with 
thd power of God in the foul of a (inner, with com • 
oiand to keep all in fubje£iion with reference unto 
the judgment to come ; it will not betray its truft, 
in believing every report of peace. No ! but this 
it fays, and it fpeaks in the name of God ; guilt 
und punijhmtnt are infepardblt twins^ if the foul fin, 
God will judge. What tell you me of forgivencfs, 
I know what my commiflion is ; and that I will a- 
bide by ; not knowing asyet how this whole bufi- 
nefs is compounded in the blood of Chrift. Now, 
whom (hould a man believe, if not his own con- 
fcience -which, as it will not flatter him, fo it in- 
tends riot to affright him, but to fpeak the truth as' 
the matter reqaireth. Confcience hath two vvorks^ 
in reference unto fin ; onQ to condemn the aiits of -- 



93 Testimony of a Natural Conscience, Xc. 

fin, another to judge the perfon of the finncr ; both 
ifith reference to the judgment of God. When 
forgivenefs comes, it would fever and part thefc 
employments, and take one of them out of t|ie hand 
of confcience ; it would divide the fpoil wkh thi» 
(Irong one. It {hall condemn the fact, or every 
fin ; but it (hall no more condemn the flnner, the 
perfofi of the finncr; that fhall be free'd from its 
fentence. Here confcience labors with all its might 
to keep its whole dominion ; and keep out the pow- 
er of forgivenefs from being enthroned in the foul. 
It will allow men to talk of forgivenefs, to hear it 
preached, though they abufe it every day ; but to 
receive it in its power, that (lands up in direft op- 
pofi.lion to its dominion ; in the kingdom, faiih 
confcience, I will be greater than ihou ; and in ma- 
ny, in (he moH, it keeps its poQclTion, and will not 
be depofed. 

Nor indeed is it an eafy work fd to deal with it.* 
Theapoftle tells us, that all the facrifices of the law 
could not do it, Heb. x. 2. they could not bring a 
man into that eltate, wherein he (hould have no 
more con{cience of Jin ; that is, confcience con- 
demning the perfon ; for confcience in a fenfe of 
fin, and condemnation of it, is never to be taken a- 
way. And this can be np other wife done but by 
the blood of Chrift, as the apoftle at large there de- 
clares. 

It is then no eafv thing to make a difcovery of 
forgivenefs unto a foul, when the work and em- 
ployment which confcience, upon unqueftionable 
grounds, challengeth unto itlell, lies in oppofitioa 
unto it. Hence is the foul's great defire to eftab- 
lifh its own righteoufnefs, whereby its natural prin- 
ciples may be preferved.in their power. Let fclf- 
righteoufnefs be enthroned, and natural confcience 



*i 



Testimony qfi^^ LaWt tic. "^i 

defires no more ; it is fatisfied, and pacified. The 
law it knpw« ; and righteoufnefs it knows^ but as 
for forgivenefs it fays, whence is it ? Unto the ut- 
moftj until Chrift perfeQs his conqueft, there are 
on this account fecret ftrugglings in the heartagainft 
free pardon in the gofpel, and flufluations ofnnin4 
and fpirijL about it. Yea, hence are the doubts and 
fears of believers ihemfelves : They are nothing but 
the ftrivings of confcienceto keep its whole domin- 
ion ; to condemn the finner as well as the fin. More 
or lefs it keeps up itspretenfions againft thegofpel, 
whilft we live in this world. It is a great work that 
the hlood of Chrift hath to do upon the confcience 
of a (inner; for whereas it bath a power, and claims 
a right to condemn bo^h fin and finner, the one 
part of this its power is to be cleared, ftrengthened^ 
made more aSive, vigorous and watchful, the other 
to betaken quite away : It fhall now fee more fins 
than formerly, more of the vilenefs of all fins than 
formerly, and condenin them with more abhorrency 
than ever, upon more, and more glorious accounts 
than formerly ; but it b alfo maae to fee an inier- 
pofition between thefe fins, and the perfon of the 

! finner, who hath committed them, which is no fmall 
or ordinary work. 

Secondly^ The law lies againft this difcovery.—- 
The law is a beam oFthe hbfinefs of God himielf : 
What it fpeaks unt6 us, it fpeaks in the nahie and 
authority of God ; and I IhiH fl^ew concerning ic 
thefp two things. 

1 . That this is the voice of the law ; namely, that 

I there i^ no forgivenefs for a finner. 

a. That a finner hath great reafon togivc credit 
to the law in that affertion. 
' It is certain that the law knows neither mercy nbr 

! forgivenefs. The very fanflion of it lies wholly 4- 





N 



94 Testimony of the Law 

gain ft ihem : The foul that Jinneth /hall die. Cur-- 
fed is he that coniinueth not in all things written in 
the book of the law to do them. Hence the apoftle 
pronounceth univerfally, that they who are under 
thelaw^are under the curfe. There is an inconfift- 
ency between the law and believing ; they cannot 
have their abode in power together. Do this and 
live ; fail and die ; is the conftant immutable voice 
of the law. I'his it fpeaks in general to all ; and 
this in particular to every one. 

2. The finner fccms to have manifold and weigh- 
ty reafons to attend to the voice of this law, and 
to acquiefce in its fentence. For, 

1. The law is connatural to him; hisdome(lic» 
bis 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 
reafan ; hjecan never (hake, it off, or part with it. 
It is his familiar friend, that cleaves to him as the 
flefh to the bone ; fo that they, who have not the 
law written, cannpt but (hew forth the work of the 
law^ and that becaufe the law itfelf is inbred to them ; 
and all the faculties of the foul are at peace with it, 
in fubjeflion to it. It is the bond and ligament of 
their union, harmony and correfpondjcncy among 
themfelves, in all their moral aQings : It gives life, 
order, motion to them alL . Now, the gofpel, that 
comes to coniroul this fentence of the law, and to 
relieve the finner from it, is foreign to his nature, a 
firange thing to him, a thing he hath no acquaint- 
ance or familiarity with ; it hath not b^en bred up 
with him ; nor is there any thing in him to fide with 
it, to make a party for it, or to plead in its behalf. 
Now, Shall not a man rather believe a domeftic, a 
friend, indeed binafelf, than a foreigner, a ftrangei;, 



Against the Forgvoeness of Sin. 9 5 

that comes with uncouth principles, and.fuchas 
fuit not its reafon at all ? 

2. The law fpeaks nothing to a finner, but what 
his confcience affurcs him to be true. There is a 
conftam concurrence in the teftimony of the law 
and confcience. When the law fays, this or that 
is a fin worthy of death, confcience fays, it is even 
fb. And where the law, ofitfelf, as being a gene- 
ral rule, refts; confcience helps it on, and fays, 
this and that fin, fo worthy of death, is the foul 
guilty of: Then die, faith ihelaw, as thou haft de- 
ferved.' Now, this muft needs h.ave a mighty effi- 
cacy to prevail with the foul to give credit to the re^ 
port and teftimony oFthe law; it fpeaks not one 
word, but what he hath a witoefs within himfelf to 
(he truth of it. Thefe witneffes always agree ; and 
fo it feems to be eftablifhed for a truth, that there i3 
no forgivenefs. 

3. The law, tho* it fpeak againft the fouKs inte- 
reft, yet it fpeaks nothing but what is fo juft, righ-. 
teous and equal, that it even forceth the foul's con- 
Jent. So Paul tells us that men know this voice of 
the law to be the judgment ofGod^ Rom. i. 32. They 
knovyr it, and cannot but conientunto it, that it is 
the judgment of God, that is, good, righteous, equal, 
not to be controuled. And indeed, what can be 
more righteous than its fentence ? It commands o- 
bcdience to the God of life and death, promifeth a 
reward, and declares that, for non-pertormancc of 
duty, death will be inflicled. On thefe terms the 
finner comeih into the worW, they, are good, righ- 
teous, holy ; the foul accepts of them, and know3 
not what it can deli re better, or more equal. This 
theapoftle inlifts upon. Wherefore the law is holy^ 
and the comyfiandment holy^ andjujl and good ; -was 
then thai which is good made death unto me ? God 



96 Testimony of the Lai» 

Jorbid ; but Jin, that it might apptar Jin^ working 
death in me, by that which is good ; that Jin by the 
commandment might become exceeding JinJuL — 
Wherever the blame falls, the foul cannot but ac- 
quit the law, and confefs that what it fays is righ- 
teous and incontroulably equal ; and it is meet 
things Ihould be fo. Now, tho' the authoricy and 
credit of a witnefs may go very far in a doubtful 
matter^ when there is a concurrence of more wit- 
jiefles it llrengthens the tcftimony ; but nothing is 
fo prevalent to beget belief, as when the things 
ihemfelves that are fpoken are juft and good, not 
liable to any reafonable exception ; And fo it is in 
this cafe ; unto the authority of the law, dnd con- 
c-urrence of confcience, this is alfo added, the rea- 
fonablenefs and equity of the thing itfelf propofed^ 
even \\\ the judgncent of ^he Cnner ; namely, that 
every fin Ihall be puniihed,and every tranfgreffipn 
receive a meet rccompence of reward. 

4. But yet further. What the law fays, it 
fpeak* in the name and authority of God : What 
it foys then mu ft be believed, or we make God a 
liar. It comes not in its own name, but in the 
npame of him who appoirited it : You will fay then 
Is it fo indeed ? Is there no forgivenefs with God? 
For this is the conftant voice of the law, which 
you fay fpeaks in thp name and authority of God, 
and is therefore to be believed. I anfwer briefly 
with theapollle, What the law fpeaks, it fpeaks to 
th^m that are under the law : It doth not fpeak to 
them that are in Chrilt, whom the law of the Spirit 
of life haihfei free from the law of fin and death ; 
but to them that are under the law it fpeaks, and 
it fpeaks the very truth ; and it Ipeaks in the name 
of God, and its teftrmony isto be received : It fays 
- there is no forgivenefs in God, namely, to them 



J gainst ike Foriiiveness of Sin. ^97 

that are under the law ; and they that fliall flatter 
tbemfelves with a contrary perfuaGon, will find 
themfelves wofully miftaken at the great day. 

On ihefe and the likeconfiderations, I fay,thcre 
feems to be a great deal of reafon, why a foul 
fhould conclude, that it will be according to the 
teftimony of the law, and that he Ihall not find for- 
givenefs. Law and confcience clofe together, and 
infinuate themfelves into the thoughts, mind and 
judgment of a finner. They Itrengthen the tefti- 
mony of one another, and greatly prevail. If any 
are otherwife minded, I leave them to the trial; if 
ever God awaken their conferences to a thorough 
performance of their duty : if ever he open their 
fouls, and let in the light and power of the law up- 
on them; they will find it no fmall work to grap- 
ple with them. I am fure, that eventually (hey 
prevail fo far, that, in the preaching of the gofpel, 
we have great caufe to fay, Lord^ who hath believ^, 
ed aur report ? We come with our report of for- 
givenefs, but who believes it ? Qy whom is it receiv- 
ed ? Neither doth the light, nor confcience, nor 
converfation of the molt, allow us to fuppole it is 
embraced. 

Thirdly^ The ingrafted notions that are in the 
minds of men, concerning the nature andjufticc 
of God, lie againft this difcox'^ary alfo. There are 
in all men by nature indelible charaflers of theho- 
lirtefs and purity of God : of his juftice and hatred 
of fin, of his invariable righteoufnefs in the gov-r 
erjiment of the world, thai they can neither depofe 
nor lay afide. For notions of God, whatever they 
are, will bear fway and rule in the heart, when 
things are put to the trial: they were in the hea- 
thens of old; they abode with them in all their 

darknefs, as might be manifcited by innumerable 

1 



93 Testimony of the LaWt i^c. * 

inftances. But fo it is in all men by nature : their 
inward thought is, that God is an avenger of fin; 
that it belongs to his rule and government of the 
v^orld, his holinefs and righteoufnefs, to take care 
that every Hn be punifhed. They know, that it is 
a righteous thing with God to render tribulation 
unto finners. From thence is that dread and fear 
which furprifeth men at an apprehenfion of the 
prefence of God ; or of any thing under him, a- 
bove them, that may feem to come on his errand^ 
This notion of God's avenging all fin, exerts it^ 
fcir fecretly, but efFefilually ; fo Adam trembled 
and hid himfelf; and it was the faying of old, / have 
feen God^ andJJtall die. When men are under any 
dreadful providence ; thundering^, lightenings, 
tempelts, and darknefs, they tremble, not fo much 
at vihat they fee, or hear, or feel, as from their 
fecret thoughts that God is nigh, and that he is a 
confuming fire. 

Now thefe inbred notions lie univerfally againft 
all apprehenfions of forgivenefs ; which muft be 
brought into the foul from without doors, having 
no principle of nature to promote them. 

It is true; men by nature have prefumptions, 
and common ingrafted notions, of other- proper- 
ties of God, befides his holinefs and juftice ; as of 
his goodnefs, benignity, love of his creatures^ and 
the like : But all have this fuppofition inlaid namply 
that things (land bet^veen God and his creatures, as 
they did at their firft creation ; and as they have no 
natural notion of forgivenefs, fo the interpofition 
of fin w^eakens, difturbs, darkens them, as to any 
improvement of thofe apprehenfions of goodnefs and 
benignity which they have. If they have any no-' 
tion of forgivenefs, it is from fome corrupt tradi- 
tion, and not at all from any univerfal principle that 



t^alse Presumptions of Forgiveness. 99 

is inbred in nature ; fuch are thofe which they have 
of God's holincfs and vinditiive juftice. 

And this is the firft ground. From whence it 
appears, ihatarealj folid difcovcry of forgivcnefs 
is .indeed a great work : many diflicukies and hin- 
drances lie in the way of its accomplifbment. 

It will then be faid^doth not all this lie diret'lly con- 
trary to our daily experience ? Do ye not find all 
men full enough, too full of apprehenfions of for- 
givcnefs with God ? What fo common as God is 
uierciful ? Are not theconfciences andconviQions 
of the mod ftifl'cd by this apprehenfion ? Can you 
find a man that U oiherwifc minded ? Is it not a 
common complaint, that men prefume on it, un- 
to their eternal ruin ?' Certainly then, that which 
all men do, which every man can fo eafiiy do, and 
which you cannot keep men off iFrom doing, though 
k be to their hurt, hath no fuch diiliculty in it as is 
pretended* 

Anjw. All this lh?n I fay is fo, and much more 
to this purpofe may be fpoken : the folly and pre- 
fomption of poor fouls herein, can never beenough 
lamented ; but it is one thing to embrace a cloud, 
a fhadow, another to have the truth in reality. I 
ihall hereafter fhew the true nature of forgivenefs, 
and wherein it doth confift, whereby the vanity of 
this felf-deceiving will be difcovered and laid open. 
It will appear in the ilfue, that notwithftanding all 
their prei-enfions, that the mod of men know no- 
thing at all, or not any thing to the purpofe of that 
which is under confideration. I fliall therefore for 
the prefent, in fome few obfervations, fhew how 
far this delufion of many differs from a true gofpel 
difcovery of forgivenefs, fuch as that we are en- 
^wiring after. . ^ 

£irji^ The common notion of forgivenefs, thi^t^ 



I 

100 False Presumptions of Forgroeness. 

men have in the world, istwo-fold, (i.) An athe- 

iftical prcfumplion on God, that he is not fo juft 

and holy, or not juft and holy in fuch a way and 

manner, as he is by Tome reprefented, is the ground 

of their perfuafion of forgivcnefs. Men think that 

fome declarations of God are fitted only to^tnakc 

ihcm mad ; that he lakes little notice of thefe things 

and that what he doth, he will eafily pafs by, as 

ihey fuppofe better becomes him. Come, Let us 

tat and drink^ forlomorroxvxvejhall die. Tlxis is 

their inward thouglu, The Lord zvill not do good^ 

ror will he do evil, which, fays the pfalmiit, is 

mens' thinking that God is fuch a one as themfe/vcs. 

They have no deep nor ferious thoughts of his 

grcatnef^, holinefs, purity, fevcriiy, but think that 

l^e is like themfelves : fo far as not to be much 

moved with what they do. What thoughts they 

have of fin, the fame they think God hath. Ifwkh 

them a flight ejaculation be enough to expiate fin, 

that their conlicienccs be no ipore troubled, they 

think it is enough with God, that it be not punifb- 

cd. The generality of men make light work of 

fin ; and yet in nothing doth it more appear what 

thoughts they have of God ; he that hath flight 

thoughts of fin, had never great thoughts of God. 

Jndeed mens' undervaluing of fin arifeth merely 

from their contempt of God. All fin's concern- 

ments flow from its relation unto God ; and as 

mens' apprehenfions are of God, fo will they be of 

fin, which is an oppofition to him. This is the 

frame of the moft of men ; they know liiilq of God 

and are little troubled about any thing that relates 

unto him. God is not reverenced, fin is but a 

trifle, forgivenefs a matter of nothing ; who fo will 

fn:ay have it for aflcing. But fliall this ath€ifl:ical 

t 'v' wfckednefs of the heart of man be called a difcove- 



False Presumptions of Forgiveness. 1 1 

ry of forgiveners ? Is not this to make God an i- 
dol ? He who is not acquainted with God'i holi- 
nc(s and purity, who knows hot fins defert and 
finfiilnefs, knows nothing of forgivenefs. 

Secondly^ From the doarine of the gofpel com- 
monly preached and made known, there is a gene- 
ral notion begotten in the minds of men, that God 
is ready to forgive. Men, I fay, from hen<;e have 
a doQrinalapprehenfion of this truth, without any 
real faiisfaftory foundation ofthatapprehenfion, as 
to ihemfelves. This they have heard, this they 
have been often told, fo they think, and fo they 
rcfolved to do. A general perfuafion hereof fpreads 
itfelf over all to whom the found of the gofpel doth 
come. It is not fiducially refolved into the gofpel, 
but is an opinion growing out of the report of it. 

Some relief men find by it, in the common courfe 
of their converfation, inthe duties of worfliip which 
they do perform ; as alfo in their troubles and dif- 
treffes, whether internal and of confcience, or ex- 
ternal and of providence, fo that they refolve to 
retain it. 

I (hall briefly manifeft the difference between 
this common prevailing apprehenfion of forgive* 
Tit{s^ and faith's difcovery of it to the foul in its 
power. 

Firft^ That which we rejeS is loofe and general, 
not fixed, ingrafted, or planted xyn the mind. So 
is it always, where the mind of men receive things, 
only in their notion, and not in their power. It'* 
wants fixednefs and foundation ; which defcQs 
accompany all notions of the mind that are only re« 
lained in the memory, not implanted in the judg- 
ment. They have general thoughts of it, which 
they ufeas occalion ferves. They hear that God 
is a merciful God, and as fuch thev inicud to deal 

1 2 



1 02 False Presumptions of Forghtmss. 

vith him. For the true bottom, rife and founda- 
tion of it, whence or on what account^ the piirc 
and holy God, who will do no iniquity, the right- 
eous God, whofe judgment it is, that they that 
commit fin are worthy of death, Ihould yei pardon 
iniquity, tranfgreflion and fin, they weigh it not^ 
they confider it not ; or, if they do, it is in a flight 
and notional way, as they confider the thing iifelf. 
They take it for granted that fo it is ; and are ne- 
ver put ferioufly upon the enquiry, hdw it comes 
to be fo; and that becaufe indeed they have no re- 
el concernment in it. How many tihoufands may 
%vc meet withal, who take it for granted, that for- 
givenefs is to be had with God, that never yet had 
any fcrious exercife in their fouls about the grounds 
of it, and its confiftency with his holinefs and juf- 
tice. But thofe that know it by faith, have a fenfe 
of itfixed particularly and diftinftly on their minds. 
They have been put upon an enquiry into the rife 
and grounds of it in ChriR ; fo that, on a good 
and unqueftionable foundation, they can go to 
God, and fay, There is forgivenefs with thee. They 
fee how, and by what means, more glory corftes 
unto God by forgivenefs, than by punifbing of {in ; 
which is a nralter that the other fort of men are not 
at all folicitous about. If they may efcape pun- 
ifhment, whether God have any glory or no, for 
the moft part they arc indifferent. 

Secondly^ The firft apprehenfion arifeth without 
any trial upon enquiry in the confciences of ihem 
in whom it is. They have not, by the power of 
their conviBions, anddiflreffes ofconfcience, been 
put to make enquiry whether this thing be fo or no. 
It is not a perfuafion that they have arrived unto,, 
in a way of feeking fatisfafclion ta their own fouls ; 
It is not the refult of a deep enquiry after peace 



l**alse Presumptions of Forgiveness^ lOS 

and reft. It is antecedent unto trial and experience, 
and To is not faith but opinion. For although faith 
be not experience, yet it is infeparable from it, as 
is every pra^ical habit. Diltreffes in their cort- 
fciences have been prevented by this opinion, not 
removed. The reafon why the moft of men are 
not troubled about their fins to any purpole, is from 
a perfuafion that God is merciful and will pardon ; 
when indeed none can really, on a gofpel account, 
ordinarily, have that perfuafion, but thofe who 
have been 'troubled for fin, and that to purpofe. 
So k is with them that make this difcovery by faith* 
They have had conflifcls in their own fpirits, and 
being deprived of peace, have accomplifhed a di- 
ligent fearch, whether forgivenefs were to be ob- 
tained or no. The perfuafion they have of it, be 
it more or lefs, is the ifTue of a trial they have had 
in their fouls, of an enquiry how things* ftood be- 
tween God and them, as to peace and acceptation 
of their perfons. This is a vaft difference; the 
one fort might poffibly have had trouble in their 
confciences about fin, had it not been for their o- 
pinion of forgivenefs; this hath prevented or fti- 
lled their conviQions, not healed their wounds, 
which is in the work of the gofpel ; but kept them 
from being wounded, which is the workof fecurity : 
Yea,, here lies the ruin of the moft of them who 
perilh under the preaching of the gofpel. They 
have received the general notion of paraon ; it floats 
in their minds and prefently prefents itfelf to their 
relief, on all occafions. Doth God at any time, 
in the difpenfation of the word, under an affliQion 
upon fome great fin againft their ruling light, be- 
gin to deal with their confciences ; before their con- 
viftion can ripen, or come to any perfeftion, be- 
fore it draw nigh to its perfe£l work^ they choak 



104 JPuhe Presumptions qf Forgiveness* 

it, and heal their confciences with this notion of 
pardon : Many a man between the affembly and 
his dwelling-hoiife is thus cured. You may fee 
them go away (baking their heads^ and ftriking on- 
their breads, and before they come home, be as 
whole as ever i Well ! G»d is merciful, there is 
pardon, have wrought the cure. The other fort 
have obtained their perfuafion as a refuU of thedif- 
covery of Chrift in the gofpel, upon a fuHconvic- 
tion» Trials they have (fed, and this is the ilfue. 
Thirdly^ The one (which we reje£l) worketh no 
love to God, no delight in him, no reverence of 
him, but rather a contempt and comroonnefs of Ipi* 
rit ia dealing with him. There are none in the 
world that deal worfe with God, than thofe who 
have an ungrounded perfuafion of forgivenefs. — 
And if they do fear him, or love him, or obey him* 
in any thing more or lefs, it is on other motives 
and confiderations, which will not tender 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 fenfc 
of pardon, as to any fuch ends or purpofes, hath 
no power upon them^ Carnal boldnefs, formah- 
ty, and defpifing of God, are the common iffues of 
fuel) a notion and perfuafion. Indeed this is the 
generation of great finners in the world ; men who 
have a general apprehenfion, but not a fcn/e of the 
fpecial power of pardon, openly, or fecretly, in 
flefhly or fpiritual fins, are the great finners among 
men. ^Where faith makes a difcovery of forgive- 
nefs, all things are othcrwife. Great love, fear^ 
and reverence of God, are its attendants. Mary 
Magdalen loved much, becaufe much was forgiven. 
Great love will fpring out of great fovgivenefs,-7— 
There is forgivencfs wiih thee (faiih the pfalmift) 



False Presumpiiotis of Forgiven4s$. 105 

that thou mafjt. htjtarcL No unbeliever doth tru* 
ly and experimentally know the truth of this infer- 
ence. But fo it is, when mcny^^r iht Lord^ and 
his goodnefs^ where pardoning mercy is truly apprc* 
bended, where faith makes a difcovery of it to the 
foul, it is endeared unto God, and poifeifed of the 
great fprings of love, delight, fear, and reverence. 

Fourthly^ This notional apprehenfion of the par- 
don of (in, begets no ferious, thorough hatred and 
deteflation of fin ; nor is prevalent to arelinquifii- 
mentofit) nay, it rather fecrctly infinuates into 
the (pui encouragements unto a continuance in it* 
It \^ the nature of it to leflcn and extenuate tin, and 
to fupport the foul againft its conviSions. So 
Judi tells us, that fome turn the grace cf God into 
lafciviQuJntJs^ v. 4. and, fays he^ ihty art ungodly 
inen ; let them profefs what they will, they are un- 
godly men: But how can they turn the grace of 
God into lafcivioufnefs P Is grace capable of a con- 
verfion into lad or fin? Will what was once grace, 
ever become wantonnefs ? it isobjeQive, not fub- 
jeftive grace ; the doftrine, not the real fubflance 
of grace, that is intended. The doftrine of forgive- 
nefs, is this grace of God, which may be thus abu- 
fed. From hence do men, who have only a gen- 
eral notion of it, habitually draw fecret encourage- 
ments to fin and folly. Paul Mo lets us know, that 
carnal men coming to a doftrinal acqtiaintance 
with gofpel-grace, are very apt to make fuch con- 
clufions, Rom. vi. 1. Arid it will appear at the laft 
day, how unfpeakably this glorious grace hath been 
perverted in the world. It would be well for ma- 
ny if they had never heard the name of forgive- 
nefs. It is otherwife where this revelation is recei- 
ved indeed in the foul by believing, Rom. vi. 14. 
Our being under grace, under the powef of the 



1 oe False PreiuthptUm of PorgiveMSSi 

belief of forgivenefs, is our great pfefervative frotil 
our being under the power of fin. Faiih of for- 
givenefs is the principle of gofpel-obedience, Titus 

ii. 11, 12. 

Fijtiilyj The general notion of forgivenefsbring^ 
viih it no fweetnefs, no reft to the foul. Flafhes 
of joy it may^ abiding reft it doth not. The truth 
of the do3rine {Iu6luates toandfro in the minds of 
thofe that have it, bat their wills and affections 
have no folid delight nor reft by it. Hence, not- 
^^ithftanding all that profeflion that is inade in the 
world of forgivencfs, the moft of men ultimately 
refolve their peace and comfort unto themfelvcs.. — • 
As their appreheniions are of their own doing, 
good or evil, according to their ruling light what- 
ever it be, fo as to peace and reft, are they fecret* 
]y tofled up and down. £very one in his feveral 
way pleafeth himfelf with what he doth, in anfwer 
unto his own convictions, and is difquieted as to bis 
flate and condition, according as he feems to him- 
felf ko come fliort thereof. To make a full life of 
contentation upon pardon, they know not how to 
do it. One duty yields them more true repofe than 
many thoughts of forgivcnefs. But faith finds fweet- 
ncfs and reft in it ; being thereby apprehended, it 
is the only harbor of the foul : It leads a man to 
God as good, to Chrift as reft. Fading joys do 
oft-iimes attend the one ; but folid delight, with 
conftant obedience are the fruits of the other. 

Sixthly^ Thofe who have the former only, take 
up their perfuafion on falfe grounds, though the 
thing itfelf be true ; and they cannot but ufe it un- 
to falfe ends and purpofes. Self-righteoufnefs is 
their bottom ; and when that is too Thort, or nar- 
row to cover them, they piece it out by forgivenefs. 
Where confcience accufes^ this muft fupply the 



The trxie Nature of GospeUTorgivemss. 107 

defeft. Faith lays it on its proper foundation ; 
and it ufeth it to its proper end ; namely, the only 
ground of our acceptation with God. That is the 
proper ufe of forgivenefs, that all may be of grace ; 
for when the foundation is pardon, the whole fu- 
perftruQure mud needs be grace. From what 
hath been fpqken, it is evident, that it is a great 
thing to have gofpel-forgivenefs difcovered unto a 
foul in a faving manner. 

I do not, in this place, take forgivenefs ftriflly 
and precifely for the aft of pardoning; nor fhall I 
difpute what that is, and wherein it doth confift : 
Confcicnces, that come with fin-entanglements un- 
to God, know nothing of fuch difpuics. Nor will 
thisngxpreffion, There is forgivenefs with God^bc^v 
any fuch reftriftidn, as that it'lhould regard only 
atlual condonation or pardon. That which I have 
to do, is to enquire into the nature of that pardon, 
which poor, convinced, troubled fouls feek after, 
and which the fcripture propofeth to them for their 
relief and reft. And I (hall not handle this abfo- 
lutely neither, but in relation to the truth under 
confideration, namely, That it is a great thi^g to 
attain unto a true gofpel-difcovery of forgivenefs. 

First, The forgivenefs enquired after, hath re- 
lation unto the gracious heart of the Father. Two 
ihings I underftand hereby; 

1. The infinite goodnefe and gracioufnefs of bis 
nature. 

2. The fovereign purpofe of his will and grace. 
There is coiifiderable in it, the infinite goodnefs 

of his nature. Sin ftands in a contrariety unto 
God ; it is a rebellion againll his fovereignty, an 
oppontion to bis bolinefs, a provocation to his juf- 
ticc, a rejeflion of his yoke, a cafting off what lies 
in the linaer of that dependence which a creature 



1 03 Forgvoeness as it relates 

hath on its Creator. That Cod then (hould have 
pity and compaffion on finncrs, in every one of whofc 
iins 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 fuitably to the 
properties of his nature, and from them, all the a3s 
of his will are the efFeQs of his nature. 

Now, whatever God propofeth, as an encourage- 
ment for finners to come to him, hath a fpeciai in- 
fluence into, the forgivenefs that is with him : For 
nothing can encourage a (inner, as fuch, but under 
this confideraiion, that it is, or it refpefls forgive- 
nefs. That this gracioufnefs of God*s nature lies 
at the head or fpring, and is the root from whence 
forgivenefs doth grow, is manifeft from that folemn 
prodamation which he made of old of his name, 
and the revelation of his nature therein (for God 
alTuredly is, what by himfelf he is called) Exod. 
xxxiv. 6, 7. The Lord^the Lord God^ merciful and 
gracious^ long-fuffcring^ and abundant in goodnefs 
and triUh^ keeping mercy for thoufands^ forgiving 
iniquity and tranfgrefjion and fin. His forgiving of 
iniquity flows from hence, that in his nsiture, he is 
merciful, gracious, long-fufFering, abundant in 
goodnefs. Were he not fo, infinite in all thefe, it 
were in vain to look for forgivenefs from him. — 
Having made this known to be his name, and 
thereby declared his nature, he, in many places, 
propofeth it as a relief, a refuge for finners, an en- 
couragement to come unto him, and to wait for 
mercy from him. l^hey that know thy name^ will 
put their trujt in thee. It will encourage them fo 
to do : Others have no foundation of their confi- 
dence; but-, if this name of God be indeed made 
known unto us by the Holy Gholl, what can hin- 



to the Nature of God, 109 

der why we ihould not repair unto him, and reft 
upon him ? Who is among you^ that \fearcth the 
Lordj that oheyeth the voice of his fervant^ that walk" 
fth in darknefs^ and hath no lights let him tru/l in 
the name of the Lord, and flay upon his God. Not 
only Tinners, but Tinners in great diftreTs, are here 
fpoken unto. DarkneTs of flate or condition, in 
the fcripture, denotes every thing of difconfolation 
and trouble. To be then in darknefs, where yet 
there is TomeIigl|t, Tome relief, though darknefs be 
predominant, is Tad and diiconfolate: but not on- 
ly to be, but alTo to walk, to continue a courTe in 
darkneTs, and that with no light, ho diTcovery of 
help or relief ; this Teems an overwhelming condi- 
lion ; yet Tinners, in this edate, are called to truji 
in the name oj the Lord. I have (hewed beTore^ 
that nothing but forgivenefs, or that which encou- 
rageth to an expeQatibn of it, is oTany uTe unto 
a linncr, much more one in lo great diftrcTs upon 
the account of fin ;yet is Tuch an one here fent only 
to the name of the Lord, wherein his gracious heart 
and nature is revealed. That then is the very foun- 
tain and fpring of forgivenefs. And this is that 
which John would work a fenfe of upon our Toulsji 
where he tells us, that God is love, or one of an 
infinitely gracious, tender, good, compalfionate, 
loving nature. Infinite goodnefs and grace is the 
Toil wherein forgivenefs grows. It^ is impofliblc 
this flower ffaould fpring from any other root ; un- 
lefs this be revealed to the foul, forgivenefs is 
not revealed. To confider pardon merely as 
as it is terminated on ourfelves, not as it flows from, 
God, will bring neither profit to us, nor glory to 
God. 

And this alfo will make it appear, that this diT- 
covery of forgivenefs, is indeed no common thing, 

K 



1 1 * Forgiveness as it relates 

is a great difcovery. Let men come, with a fenfe 
of the guilt of (in, to have deep and ferious iho'ts 
of God, they will find it no fuch eafy and hght 
matter to have iheir hearts truly and thoroughly 
apprehenfive of this loving and graci6us nature 
of God, in reference unto pardon. It is an eafy 
matter to fay fo in common, but the foul will not 
find it fo eafy to believe it for iifelf. What hath 
been fpoken before concerning the ingrafted no- 
tions that are in the minds of men about the jus- 
tice, holincfs, and feverity of God, will here take 
place. Though men profefsthat God is gracious, 
yet that averfation which they have unto him, and 
communion with him, doth abundantly manifcft 
that they do not believe what they fay and profefs. 
If they did, they could not but delight and truft in 
him, which they do not : for they that know his 
naviie will put their trufl in him. So faid the floih* 
ful fervant in the gofpel. / knew th{it thou waj} 
aiijlere^ and not for me to deal with ; it piay be be 
profeffed otherwife before, but that lay in his heart 
when it carne to the trial. But this, I fay is necef- 
fary to them, unto whom this difcovery is to be 
made ; .even a Ipiritual apprehenfion of the graci- 
ous, loving heart and nature of God. This^is the 
fpringpfall that follows ; and the fountain muft 
needs be infinitely fweet from whence fuch llreams 
dp flow. He that confiders the glorious fabric of 
heaven and earth, with the things in them contain- 
ed, muft needs conclude that they were the produft 
of infinite wijdom aud power ; nothing lefs or un» 
der them could have brought forth fuch an effeQ. 
j\nd he that really confidereth forgivenels, and 
looks on it with a fpiritual eye, muft conclude that 
it comes from infinite goodnefs and grace. And 
this is that which the hearts of finners are exercif- 



To the Nature of God. 1 1 1 

fed about, when they come to deal for pardon. Thou 
Lord art good and ready to forgive. Thou art a 
God ready to pardon^ gracious and merciful^ Jloxo 
to angevj and of great kindnefs. Who is a God like 
unto thee^ that pardontth iniquity ; — hecaufe he de- 
lighteth in mercy. And God encourageth them 
hereunto, wherever he fays that he forgives fins, 
and blots put iniquities, for his own fake. Or his 
name's fake ; that is, he will deal with finners ac- 
cording to ihc goodnefs of his own gracious nature. 
So Ho/, xi. g. / toill not execute the fercenefs of 
mine anger y I will not return to defiroy Ephraim^ 
for I am God^ and not man. Were there no more 
hiercy, grace, compaffion, to be (hewed in this 
cafe, than it is poflible (hould be treafured in the 
heart of a man, it would be impoffible that Eph- 

raim fhould bt fpftred ; but lauh he, / am God dnd 
not man ; confider the infinite largcnefs, bounty 
and goodnefs of the heart of God, and there is yet 
hope. When a finner is in good earneft fecking 
after forgivencfs, there is nothing he is more fo« 
licitous about than the heart of God towards hfm ; 
nothing that he more labors to have a difcovery of; 
there is nothing that fin and Satan labor more to 
hide from him ; this he rolls in his mind, and ex- 
ercifes his thoughts about; and if ever, that voice 
of God, Fury is not in me^ found in his heart, he 
is relieved from his great diftreffcs. And the fear 
of our hearts in this matter, our Saviour feems to 
intend the prevention, or a removal of, I fay not 
that I will pray the Father for yovk^ for the Father 
himfelf lovelh you. They had good thoughts of 
the tender heart and care of Chrift himfelf, the me- 
diator towa;rds them ; but what is the heart of the 
Father, what acceptance fiiallthey find with him? 
Will Chrift pray that they may find favor with him ? 



1 1 2 Forgiveness as it relates 

Why, faith he, as to the love of his heart, therein 
no need of it; for the Father himfelf loveth you. If 
this then belongeth to forgivenefs, as whoever hath 
fought for it, knoweih that it doth, it is certainly 
no common difcovcry to have it revealed unto us* 

To have all the clouds and darknefs that areraif- 
cd by fin, between us and the throne of God, dif- 
pelled ; to have the fire and ftorms, and tempett* 
that are kindled and Hirred up about him by the 
law removed ; to have bis glorious face unveiled^ 
and his holy heart laid open, and a view given of 
thofe infinite treafures and flares of goodnefs, mer- 
cy, love and kindnef5, v*hich have had an unchan- 
geable habitation therein from all eternity : to have 
a difcovery of thefe eternal fprings of forbearanee 
and forgivenefs, is that which none but Chrift caft 
accompluTi and bring about. 

Secondly, This rs not all. This eternal ocean, 
tbat is infinitel-y faii^ficd with its own fiilnefs and 
perfeQion, doth not naturally yield forth ftream* 
for our refrefhment. Mercy and pardon do not 
come forth from God, as light doth from the fun, 
or water from the fca, by a neceffary confequence 
oftheir natures ; it doth not neceffarily follow that 
any one muft be made partaker of forgivenefs, be- 
caufe God is infinitely gracious : For, may he nol 
do what he will with his own ? Who hath given Jirjl 
unto him that itjhould he recompenfed to him again ? 
All the fruits of God's goodnefs, and grace, are in 
the fole keeping of his own fovereign will and plea- 
fure. This is his great glory, Shew me thy glory^ 
faith Mofes. And he/aid^ I will make all my good- 
nefs pafs be/ore thee^ and I will proclaim the name 
of the Lord before thee ; and I will be gracious to 
whom I will be gracious. Upon that proclamation 
of the name of God, that he is merciful^ gracious^ 



to the Nature of God. 1 1 3 

long'fuff cringe abundant in goodntfs^ fome might 
conclude that it could not be otherwife with any 
but well ; he is fuch a one, as that men need fcarce 
be beholding to him for mercy ; nay, faith he,but 
this is my great glory, that / will be gracious to 
whom I will be gracious. There muft be aa 
interpofition of a free att of the will of God to 
deal with us according to this his abundant good- 
nefs, or we can have no interefl; therein. This I 
call the purpofe of his grace; or the good plea- 
fare that he hath purpoftd in himfelf^ or as it is 
termed. The good pleajure of his will^ that he hath 
purpofed to the praife of his glorious grace. This 
free and gracious pleafure of God, or purpofe of 
his will, to afl) towards finners according to his own 
abundant goodnefs, is another thing that influences 
the forgivenefs of which we treat. Pardon flows 
immediately from a fovereign aft of free grace. 
This free purpofe of God's will and grace, for the 
pardonirtg of (irmers,^ is indeed that which is princi- 
pally intended, when we fay, There is forgivenefs 
with him^ That is, be is pleafed to forgive : and 
fo tof do is agreeable unto his nature. Now, the 
myftery of this grace is deep ; it is eternal ; and in- 
comprehenfible. Few there are whofe hearts ar€ 
raifed to a contemplation of it. Men content them^ 
felves in a general notion of mercy, which will not. 
be advantageous to their fouls ; freed they would 
be from puniflimqnt, but what is it to be forgiven 
th^y enquire not.. So what they know of it they 
fcome eafily by, but will find in the iflue, it will 
{land them in little ftead. But thefe fountains of ' 
God's aSings are revealed, that they may^ be the 
fountains of our comforts. 

Now, ofthis purpofe of God's grace, there are 

K 2 



1 



14 Forgiveness as it retaies 

feveral ads, all oF them f elating unto gdfpel-fof^s 
givencfa. 

firfi^ There is his purpofe offending his fon to 
be the great means of procuring^ of purchaGng, 
forgivenefs. Though God be infinitely and in* 
comprehenfibly gracious, though he purpofe to ex- 
ert his grace and goodnefs towards linners, yet he 
\vill do it in fuch a way^ as (hall not be prejudici- 
alto his own holinefs and rightcoulhefs. His juf- 
tice muft be fatisficd, and his holy indignation a- 
gainft fin made known j wherefore he purpofeih to 
fend his Son, and hath fent him to make way for 
the exercife of mercy, fo as no way to eclipie thd 
glory of his juftice, holinefsj and hatred of fin. 
Better we (hould all eternally come Ihort of for^ 
givenefs, than that God fliould lofe any thing of 
his glory, God ftt him forth to be a propitiation 
through faith in his bloody to declare his righteonf 
nefsjor the remijfion oj fins thai arepaji. The re* 
miflion of fins is the thing aimed at ; but this rauft 
be fo brought about, as thaf therein not only the 
inercV but iherighteoufnefs of God may be decla- 
red; and therefore muU itbe brought forth by a pro^ 
piliation, or making of an atonement in the blood 
of Chrift. This alfo lies in the myftery of that for- 
givenefs that is adminiftered in the gofpel ; it conies 
forth from this eternal purpofe of making way, by 
the blood of Chrift, to the difpenfation of pardon i 
And this greatly heightens the excellency of this 
difcovery. Men who have flight thoughts of God 
W'hofe hearts were never awed with his dread of 
greatnefs, who never ferioully confidered his puri* 
ty and holinefs, may think it no great matter that 
God fliould pardon 'fin: But do they confider the 
way whereby it is to be brought about, even by 
^he fending of his only Son, and that to dip ? Nci« 



To the tret Ads of Godfs WUL 1 1 i 

ttier was there any othet* way whereby it iliight bd 
done. Let us now lay afidc common thoughts- 
and rightly weigh this matter ; doubtlefs ive fhal! 
find it to be a great things that forgivenets fhould 
be fo with Godj as to be made out unto us by fend- 
ing his only fon to die* Oh I how little is this re^ 
&lly believed, even by them who make a profeffion 
of it ? and what mean thoughts are* entertained a- 
bout it) when men feck for pardon ? Immunity 
from punifhment is the uimoft that lies in thedc- 
fires of molt, and is all that they areexercifed in thel 
Confideration of, when they deal with God abou^ 
fin. Such men think, and will do fo, that we havd 
an cafy tafk ia hand, namely, to prove that there 
is forgivenefs in God ; but this eafe lies in their 
own ignorance and darknefs* If ever they comcf 
to fearch after it indeed, to enquire into the nature^ 
reafons, caufes, fountain and fprings of it, they will 
be able to give another account of thefe things, — « 
Chrift is the centre of the myttery of the gofpelj 
and forgivenefs is laid up in the heart of Chrift^ 
from the love of the Father; in him are all thtf 
treafures of it hid; And furely it is no fmall thing 
to have the heart of Chrift revealed unto us. — 
When believers deal about pardon their faith ex- 
ercifes itfelf about this^ that Godj with whom the 
foul hath to do, hath fent the Lord Chrift to die,- 
for this end) that it may be freely given out. Ge- 
neral notions of impunity they dwell not on, they 
pafs not for ; they have a clofer' converfe with 
God, than to be fatisfied with fuch thoughts.-^*- 
They enquire into the gracioufnefs of his nature, 
and the good pleafure of his will, the purpofe of 
bis grace; they ponder^ and Idok into themyftery 
of his wifdom and love in fending his fon. If thefe 
fprings be not clear unto them^ the ftreams will 



L- 



1 1 6 i'^crgiveness as it hath 

yield them liitle refrefhment. It is not enough that 
we feek after falvaiion, but we are to enquire, and 
fearch diligently, into the nature and manner of it. 
Thefe are the things that the angels dejire to bozu 
down and loak into, Andfome think, if ihey have 
got a form of words about them, they have gotten 
a fufficient comprebenfion of them. It is, doubt- 
lefs, one reafon why many, who truly believe, da 
yet fo flu61uate about forgivenefs all their days, 
that they never cxercifed faith to look into the 
fprings of it, its eternal fountains ; but have mere- 
ly dwelt on d8ual condonation. 

Secondly^ There is another fovereigna^ of GodV 
will to be confidered in this matter ; and that is^ 
his eternal defignaiion of the perforis who fhall be' 
made partakers of this mercy. He hath not left 
this thing to hazard and uncertainties, that it (hould,^ 
as it were, be unknown to him who fhbuFd be par-^ 
doned, and who not. Nay, none ever are made 
partakers of forgivenefs, but thofe whom he hath 
eternally and graeioufly defigned thereunto.- So 
the apoftle declares it^ Eph. i. 5,, &, 7. the rife is 
his eternal predeftination ; the end, the glory of hi^ 
gr*iCd > the means,- redemption in the blood of 
Chrift } the thing itfelf^ forgivenefs of fins. None 
ever are or can be made partakers thereof, but by 
virtue of this aft of God's will and grace : whicb 
thereupon hath a peculiar influence into it, and i» 
to berefpefled in the confideration of it. I know 
this riiay be abufed by pride, profancnefs and un- 
belief; and fo may the whole work of God's grace ; 
and fo it is^ even the blood of Chrift, in an efpeciat 
manner; but^ in its proper place and ufe, it hath 
a (ignal influence into the glory of God^ and the 
confolation of the fouls of men. 

There are alfo other aQs of this purpofcof God'^a 



Sesped to the Jblood of Chri^L i i 1 

grace, as of giving fmners Unto Chrift, and giving 
linnersan intereft in Chrift* 

.Thirdly, Forgivenefs hath refpeft Unto (hd 
propitiation made in add by the iDilood of Ghrift the 
Son of God : This was declared in the opening of 
the words. Indeed here lies the centre of gofpel-' 
forgivenefs ; it flo.vs from the crofs, and fpring» 
out of the grave of Chrift* 

Thus £lihu defcribes it, God is gracious unl<^ 
him^ andfdith^ deliver him from going down to ike 
pitj I have found a ranfom* The whole of what i» 
aimed at, in thefe words, (i.) There is God's gra- 
cious and merciful heart towards a finner ; He is 
gracious unto him^ (s.) There is aflual condona-> 
lion itfelf, of which we (hall treat afterwards * He 
Jaith^ deliver him from going down to the pit ^ And^ 
(3.) There is the centre of the whole, wherein 
God's gracious heart and aflual pardon do meet ^ 
and that is the ranfom, the propitiation or atone-' 
ment, that is thebloodof Chrift, of which we fpeak^ 
/ have found a ranfom. 

The fame is expreffed, Ifd. liii, 11. My righteous 
fervantfhall jujlify many ^ for he fhall bear their ini- 
quities. Of the juflification of finners, abfolutioit 
or pardon is the firll part. This arifetb froral 
Chrift's bearing their iniquities : Therein \\e finifh^ 
ed the tranfgreffion^ made an end offin^ and made rt" 
conciliation for iniquity^ Even all the faerifices> 
and fo confequently the whole worfhip of the olA 
teftament, evinced this relation between forgive- 
nefs and blood-fliedding > whence the apoftle con- 
cludes, that without fhedding of blood there is na 
remiffion ; that is, all pardon arifeth from blood- 
fhedding, even of the blood of the Son of God.— 
So that we are faid in him to have redemption^ even 
theforgivenefs ofjins. Our redemption in hb blood 



i 1 i Forgiveness ds it hath 

is our forgivencfs, not that we are all aQually pai^- 
doned in the blood of bis crofs, but thereby it isr 
procured, the grant of pardon is therein fealed, and 
fecurity given, that it (hall in due time be made 
unto us. To which purpofe \% that difcourfe of 
the apoftle, Rom. iii. 24, 25, 26. The work there 
mentioned, proceeds from grace^ is managed to the 
intereft of righteoufnefs is carried on by the blood 
of Chrift, and iffues in forgivenefr. Now the blood 
of Chrift relates varioufly to the pardon of fin, 

Firjl^ Pardon is purchafed and procured by it* 
Our redemption is ou.r forgivenefs; as the caufe 
contains the efFe6li( No foul is pardoned but with 
refpeft unto the blood of Chrirt, as the *procu ring 
caufe of that pardon. Hence he is faid to have 
tuq/hed us in his blood. In him/elf, to have purged 
ourjinsj by one offering to have taken dwayjin^ and 
Joreyer to have perftEled them that are JanEliJied^ to 
be the ranfom and propilidtion of our (ins, to have 
made an end offin^ and to have made recancilia- 
tionfor thejins of his people. God hath cnclofed 
bis rich {tores of pardon and mercy in the blood 
of Jefus Chrift. 

Secondly^ Becaufe in his blood the promife of 
pardon is ratified and confirmed, fo that nothing 
is wanting to our complete forgivenefs, but our 
pleading the promife by faith in him ; all the pro* 
mifes of God^ are in him yea^ and in him Amen ; 
that is, faithfully, and immutably eftabliQied. And 
therefore the apoftle having told us, that this is the 
covenant of God, ihat he would be merciful to our 
Jins and iniquities. He informs us, that in the un- 
dertaking of Chrift, this covenant is become a tef- 
tamcnt. So ratified in his blood, that mercy and 
forgivenefs of fin is irrevocably confirmed.untQ us 
therein. 



•*•- 



Respect to the Blood of Christ. 1 1 9 

Thirdly^ Becaufe fie hath in his own perfon, as 
the head of the church, received an acquiiuient for 
ithe whole body : His perfonal dilcharge upon the 
jaccompliftiment of his work was a pledge of the 
difcharge which was in due titpe to be given to his 
\vhole tnyftical body. Peter tells, that k was im^ 
poflible he (hould be detained by death. And why 
i'o ? Becaule death being penally inflitled on him, 
yhen he had paid the debt, he was legally to be ac- 
quitted ; now, for whom, and in whofename and 
ftead he fufFered ; for them, and in their name and 
ftead, be received his acquitment. 

Fourthly^ Becaufe upon his death, God the Fa» 
ther hath committed unto him the whole manage- 
ment ofthe bufinefs of forgivenefs, he [novj) gives 
repentance and the forgivenefs of fins. AHforgive- 
nefs is now at his difpofal, and hepardoneth whom 
he will ; even all that are given unto him ofthe fa- 
ther, not calling out any that come to God by 
him. He is entrufted with all the (lores of his Fa- 
ther's purpofe, and bis own purchafe; and thence 
tells us, that all things that the Father hath are his^ 

In all jihefe refpeCls doth forgivenefs relate to the 
blood of Chrift, Mercy, pardon and grace, could 
find no other way to iflue forth from the heart of 
the Father, bCit by the heart-blood of the Son, 
and fo dolhey ftream unto the heart ofthe finner. 
Two things are principally to be confidered in 
the refpeOt that forgiverlels haih to the blood of 
Chrift. (ij^ The way of its procurement. (2) The 
way of its adminiftration by him ; The firft is deep, 
myderious, dreadful. It was by his blood, the 
blood of the crofs, the travel of his foul; his un- 
dergoing Wrath and curfe. The other is gracious, 
merciful and tender ; whence fo many things are 



) 2Q Forgiveness as it hath a 

fpoken of his iDercifulnefs,'and faithfulnefs to en* 
coutage us to expe6i forgivenefs from him. 

This alfo adds to the myftcrious depths of for- 
givenefs ; and makes its difcovery a great matter. 
The foul that looks after it in earneft, mud confi* 
der v/hat it coft. How hght do moft men mak^ 
of pardon ? What an cafy thing is it to be acquaint- 
ed with ii ? 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 
(Ireamed of by many, who thipk they know well 
enough what it is to bepardone4* God be merciful^ 
IS a common faying; and as common, todefire he 
would be iofor Chrijl'sfake.. JPoor creatures arc 
call into the iDould of fuchexpreflions, who know 
neither God, nor mercy, nor Chrift, nor any 
thing of the myftpry of the gofpeL Others look 
pn the outfide of the crofs ; to fee into the royftery 
of the love of the Father, working in the blood of 
the Mediator, to conGder by faith the great tranf- 
^ftion of divine wifdom, juftice and mercy there- 
in, how few attain unto it ? To come unto God, 
by Chrift, for forgivenefs, and therein to behold 
(he law ifluing all its threats and curfes in his blood, 
apd lofing its fting, putting an end to its obligation 
unto punifhmetit, in the crofs, to fee all fins gathe- 
red up in the hands of God's juftice, and made to 
fneet on the Mediator ; and eternal love fpringing 
forth triumphantly from his blood, flouriOiing into 
pardon, grace, mercy, forgivenefs, this the heart of 
a finner can be enlarged unto, only by the fpirit 
of God, 

F0UJITHLY5 There is in forgivenefs, a free di(^ 
charge, or pardon, according to the tenor of the 
gofpel ; and this may be conGdered two ways. 
Firjl^ As it lies in the promife itfelf ; and fo it 



Jtthtion unto the Promise. ^121 

is God's gracious declaration of pardon to finnera; 
in and by the blood of Chrift ; which is varioufly 
propofed, for all the purpofes of ingeneraling faith, 
and communicating that confolation which he in* 
tends therein. 

Secondly^ There is the bringing home, and ap- 
plication of all this mercy to the foul of a finncr by 
the Holy Ghoft ; wherein we ^vt freely forgiven 
all our irefpaffes. 

Gofpel-forgivenefs refpefts all thcfe things, they 
have all an influence into it. And that which 
makes this more evident, is, that faith, in its appU- 
cation of itfelf unto God for forgivenefs, doth dit- 
tin61ly apply itfelf unto, and clofe with, fometimcs 
one of thefc fingly, fometimes another; and fome- 
times jointly takes in the confideration of themajl 
cxpref^ly. Nat that at any time it fixes on any or 
cither of them exclufively to the others j but that 
it finds fome fpecial encouragement at fome fea- 
fon, and fome peculiar attractive from fome one of 
them, morethan from the red ; and then that proves 
an inlet, a door of entrance, unto the treafurcs 
that arc laid up in the reft of them. 

Firfi^ Sometimes faith fixes upon the name and 
infinite goodnefs of the nature of God, and draws 
out forgivenefs from thence. So doth the pfalmift, 
Thouy Lord^ art good^ and ready to forgive. He 
rolls himfelf, in the purfuit and expefclatioti of par- 
don, on the infinite goodnefs of the nature of God. 
So Nehem, Thou art a God of pardons^ or ready to 
forgive ; of an infinite, gracious, loving nature ; 
not fevere and wrathful : And this is that which 
we are encouraged unto, Ifa, 1. lo, to Jlay on the 
name of God^ as in innumerable other places. 

And thus faith oftentimes findsa peculiar fiveet- 

nefs and eacouragemehtfrom tbecoQlideraiion of 

L 



122 JFhai Faith respects in Forgivemss. 

God's gracious nature. Sometimes this is the firft 
thing it fixes on, and fomctimes the laft that it refts 
in ; and ofi-times it makes a (lay here, when it is 
driven from all other holds : It can fay, however 
it be, yet God is gracious ; and at Icaft make that 
concluiion v/hich we have from it ; God is g^raciom 
end mercijulj who knowtth but he will return. And 
\vhen faith haih well laid hold on this confideraiion, 
it will not eahly be driven from its expectation of 
relief and forgivenefs, even from hence. 

Secondly^ Sometimes the foul by faith addref* 
feth itfelf in a peculiar manner to the fovereigniy 
of God's will ; whereby he is gracious to whom he 
will be gracious, and merciful to whom he will be 
merciful,, which is another confiderable fpring or 
principle of forgivenefs. This way David's, faith 
fleered him in his great ftrait and perplexity, If I 
Jh all jind favor in the eyes of ike Lord^ he will bring 
me again ; but if he thus fay ^ I have no delight in 
thee-^ behold here am /, let him do unto me as feemeth 
good unto him. That which he hath in confidera- 
tion is. Whether God hath any delight in him or 
no ? That is, whether God would gracioufly re- 
mit and pardon the great fin againft which, at that 
that lime, be manife{ted.his indignation. Here be 
lays him felf down before the fovereign grace of God 
and awaits patiently the difcovery of ihe free afl: 
of his will concerning him ; and at this door, as it 
were, enters into the confideraiion of thofe other 
fprings of pardon, which faith enquires after, and 
clofeih with. This fomctimes ii» all the cloud that 
appears to a diftrefled loiil, which after a while 
fills the heavens by the addition of the oiher conli- 
derations mentioned, and yields plentifully rciVelJi- 
ing fhowers* And this condition is a fin-entangled 
IbuiofC'tiines veduced unto, in looking out for rc« 



Whai Failh respects in Forgiveness, 12S 

iief ; it can difcover nothing but this, that God U 
able, andean, if he gracioufly plcaie, relieve and 
acquit him. AH other fupportments, all fprings 
of relief are fhut up, or hid from him. The 
fprings indeed may be nigh, as that was to Hagar, 
but their eyes are withheld, that they cannot fee 
them. ' Wherefore, they ca(l;ihemfelves on God's 
fovereign picafure, and fay with Jfob^ Though he 
Jlay us we will put our trujl in him ; we will not let 
him go. In ourfelves we are loft, that is unquef- 
tionable ; how the Lord will deal with us we know 
not; we fee not our figns and tokens any more ; 
evidences of God's grace in us, or of his love and 
favor to us, are all out of light. To a prefent 
fpecial intcreft in Chrift we are Orangers ; and 
we Ife every moment at the door of eter- 
nity ; what coiirle (hall we take, what way (hall 
we proceed ? If we abide at a diftance from God, 
we fiiall affuredly pcrifh : Who ever hardened 
himfelf againfl: him and profpered ! Nor is there 
the lead relief to be had but from and by him : For 
who can forgive fins but God ? We will then bring 
our guilty fouls into his prefence, and attend the 
pleafure of his grace ; what he fpeaks concerning 
us, we will willingJy fiibmit unto. And this fomc- 
times proves an anchor to a toflcd foul ; which 
tho' it gives it not reft and peace, yet it faves it 
from the rock of defpair. Here it abides until 
light do more and more break forth upon it. 

Tkirdly^ Faith dealing about forgivenefs, doth 
commonly eye, in a peculiar manner, its relation 
to the mediation and blood of Chrift.. So the a- 
poftle diretis, If any manjin^ we have an advocate 
xuith the Father^-' J^fm-Chrij) the righteous; and 
he is the propitiation for our Jins. If any one bath 
iijined and is in depths and entanglements about it; 



1 24 I^rgheness discovered to Faith alone. 

what coorfe (hall be lake, bow fhall he proceed to 
obtain deliverance ?. V/hvs he muft look unto God 
for pardon ; but what ibali we rely upon to en- 
courage hiQi in his fo doing ? Saith ihe apoflie, 
con&der by faiih tlje atonement and propiiiaiion 
made for (in by tlve blood of Chrift ; and that be 
is ilill purfuifig the woik of love, to the fuing out 
of pardon for us > and reft thy foul thereon. Thii 
moft commonly is that which faith, iu the firft 
place, imoiediately fixes on. 

Fourthly^ Faith eyes a6iual pardon. So God 
propofcth k asa motive (o further believing, I have 
iyloUed out as a ihUk cloud Uiy tranfgreJJiQns^ and u$ 
a cl&ui thy Jins ; raurn unto me J or J have rcdum^ 
ed lhe$. A£laal pardon of fin is propofed as aA 
encouragement unio a full returning uolo Oodia 
all things. And the like may be faid of all the oth- 
er particulars which we have infifted ou^ There 
is not any of tbein, but will yield peculiar relief ua- 
loa foul dealing with God about fbrgivcncfs, as 
having forae fpecial concernment, of forgivenefs 
inwrapped in them. 

Let us now take alorig with us, the end for 
vhich all thefc confideraiions have been infifted 
on. It is to manifellp that a real difcovcry of gof- 
pel-forgivenefs, is a matter of greater confequence 
and importance than it appeared unto fome to be. 
Who is not in hopes, in eJcpeQaiion of pardon ? 
Who thinks not that they know well enough at 
}eaft what it is, if they might but obtain it ? But 
men may have general thoughts of impunity, and 
yet be far enough from any faving acquaintance 
vith gofpel-mercy. 

For a clofeof this difcourfe, I Ihall only add 
\vhat is included in that propofuion which is the 
foundation of the whole ; namely. Thai this dif- 



Forgiveness discovered to Faith alone. 1 25 

covery of forgivenefs is^ and can be made to faith 
alone. The nature of it is fuch, as that nothing 
clfe can difcover or receive it. No reafonings, no 
enquiries of the heart of man can reach unio it. 
That guefs or glimpfe which the heathens had of 
old of fomewhat fo called, and which falfe-wor- 
fhipers have at prefent, is not the forgivenefs we 
infift upon, but a mere iraaginaiion of their own 
hearts. 

This the apoftle informs us, Rom. i. 17. The 
righieoufnefs of God^ is, (in the gofpel) revealed 
from faith to faith. Noihmg but faith hath any 
thing to do wiilTTr. It is that righteoufnefs of God 
"whereof he fpeaks, that confifts in the forgivencfi. 
of fins by the blood of Chrift, declared in the gof- 
pel. ' And this is revealed from the faith of God in 
the promife, to the faith of the believer; to him 
that mixes the promife with faith. And again 
more fully. Eye hath not feen, nor ear>heard, nei^ 
ther have entered into the heart of man, the things 
which God hath prepared for them that love him. 
The ways whereby we may come to the knowledge 
of any thing, are by the feeing of the eye, or hear- 
ing of the ear, or the reafonings and meditations 
of the heart : but now, none of thefe wilKreach to 
the matter in hand ; by none of thefe ways can wc 
come to an acquaintance with the things of the gof- 
pel, that are prepared for us in Chrift. How then 
Ihall we obtain the knowledge of them ? That he 
declares God hath revealed them unto us by his fpirit. 
Now, it is faith only that receives the revelations 
of the fpirit ; nothirrg elfe hath to do with them. 

To give evidence hereunto, we may confidcr 
that this great myftery, 

1. Is too deep. 

2. Is too great for ought elfe to difcover : And 

L 2 



1 26 Forgiveness diseevered to F^uh atone* 

3. That nothing cUc but faith is fuited to the 
making of this difcovery. 

Fir/i^ It is too deep and myfterious to be fathi. 
omed and reached by any thing elTe. Reaion'^ 
line is too ftiort to fathom th^ depths of the Fath* 
cr's love, of the blood of the Sou, and the prom^ 
Sfcs of the gofpel built thereon, wherein forgiv^ueft 
dwells. Men cannot by their rational con fjckra* 
tions, launch out into thefe deeps, nor draw wa« 
itr by them from thefe wells of falvaiion. Rea- 
Ion {lands by amazed, and cries, How can thefe 
things be ? It can but gather cockle-ft}ell^, like 
him of old, at the Ihorc ofthis crcran; a few criti* 
cifms upon the outward letter ; and fo bring an e- 
vil report upon the land, as did the fpies. All it 
can do, is but to hinder faiih from venturing into 
it; crying, fpare tbyfelf, this attempt i$ vairj, thefe 
things are impoflible* It i3 among the things that 
faith puts off, and lays alide, when it engageth the 
foul into this great work. This then, that it may 
come to a difcovery of forgivenels, caufeth the 
foul to deny itfcif, and all its own reafoni/igs, and 
to give up itfelf to an infiivrte fulnefs of goodnefs 
and trnth. Though it cannot go into th<? bouona 
of thefe depths, ya it enters into them, and finds 
reft in them. Nothing but fs^ith is fuited to reft, to 
fatiate, and coment itfelf, in myfterious, bottom* 
Jefs, u.nfearchable depths. Beluga foul-emptying, 
«i reafon-denying grace, the more it meets beyond 
its fearch and reach, the more fatisfaftion it finds. 
This is that which I looked for, faith faith, even 
for that which is infinite and u^i-fearchabie : When 
I know that there is abundantly more beyond me, 
that I do not comprehend, than what I have at- 
tained unto ; for I know that nothing elfc will do 
good to the foul. Novv, this i« that which really 



Forgiveness discty&ered to Faith alone, 1 27 



o 



puzzles and overwhelms reafon5rendering it ufelefs. 
What it cannot compa,fs, it will neglcQ: or defpife. 
It i$ either amazed and confounded, and dazzled 
like weak eyes at too great a light ; or fortifying of 
itfelf by inbred pride and obftinacy, it concludes, 
that this preaching of thecrofs of forgivenefs from 
the love of God, by the blood of Chrift is plain 
folly, a thing not for a wife man to take notice of, 
or to trouble himfelf about : So it appeared to the 
wife Greeks of old. Hence, when a foul is bro't 
under the power of a real convitliow of (in, fo as 
that it would be freed frotn the galling entangle- 
tnents of it, it is then the hardeft thing in the world 
to peVfuade fuch a soul of this forgivenefs. Any 
thing appears more rational unto it ; any felf-righi- 
eoufnefs in this world, any purgatory hereafter. 

Secondly^ It is too great for any thing elfe to 
difcover. Forgivenefs is a thing chofen out of 
God from all eternity, to exalt and magnify tlie 
glory of his grace ; and it will be made appear to 
all the wojrld, at the day of judgment, to have been 
a great thing. When the foul comes, in any mea- 
fure, to be made-fenfible of it, it finds it fo great, 
fo excellent, that it finks under the thoughts of it. 
It hath dimenfions, a length, breadth, depth and 
height, that no line of the rational foul can take or 
mfafure. There is exceeding greatnefs in it : That 
is a great work which we have prefcribed : Eveti 
io know the love of Chrijl that pajftth knowledge. ---^ 
Here, I fuppofe, reafon will confefs itfelf at a (land ; 
to know that which pa(reth knowledge, is none of 
its worH. It cannot be known, faiih reafoi\, ami 
foend&the matter. But this is faith's proper work; 
even to know that which pa(reth knowledge. To 
know that, in its power, virtue, fweetnefs, and effi- 
cacy, which canuot bethoroughly known ieit§na. 



1 2S Particular Jssurgnce atiainabtt. 

lure and excellency ; to have, by believing, all the 
ends of a full compvLhcnfiou of that which cannot 
be fully comprehended. Hence, it isfaid to be the 
fubjlancc of things not fecn ; their fubfiftence ; 
though in therordves abfent, yet faith gives them a 
prefent fubfiftence in the foiil. So it knows-ihings 
that pafs knowledge, by mixing itfelf with thecn, it 
draws out, and communicates, their benefit to the 
foul. From all which is evident, what in the third 
place was propofed, of faith's being only fuitedto 
be the means of this difcovery. 

There yet remains a brief confirmation of the 
poGtion at firft laid do^wn before 1 come to the im- 
provement of the words efpecially aimed at. I fay 
then, this difcovery of Forgivencfs in God, is a 
great fupport for a fin-entangled foul, although it 
hath no fpecial perfuafioo of its own particular in- 
tereft therein. Somewhat is fuppofed in this af- 
fertion, and fomewhat affirmed. 

First, It is fuppofed, that there may be a gra- 
cious perfuafion and alfurancc of faith, in a man, 
concerning his own particular intcrcft in forgive- 
ncfs. A man may, many do, believe it for them- 
felves ; {o as not only to have the benefit of it, but 
the comfort alfo. Generally all the faints men- 
tioned in fcripture hadchis alfurance, unlefs it were 
in the cafe of depths, diftrefles^, and defertio^|^, 
fuch as that in this pfalm. David expreffeih nis 
confidence of the love and favor of God iinto his 
own foul hundreds of times; Paul doth the fame 
for himfelf : Chrijl loved me and gave himjtif for 
WE. Tlicrc is laid up for vie a crown of righteouf- 
^efs^ -which God the righteous judge fliall give me ai 
that day. 

Nothing can be more vain^ than what is ufually 
pleaded, to remove this flieet-anchor of the fami's 



DtUjf of believers io endeavar assurance. 1 29 

tonfolation ; namely, .tb«t no lonan's particular 
name is in cbe promife : It is not faid, to this or 
that man by nan^ that his fins dre forgiven bim ; 
but the matter is far otberwife. To tbink that it is 
n^cefTary, ihat the names wliereby we arc knowa 
among ourfelves^ and are diftinguifhed bere one 
from anpUier^ (hould be written in the protnife^ 
tbat we may believe in particular every child of 
God is in the promife ; and believing makes it 
\^ery legible to him. Yea, we find by experience 
that there is no need of argumentation in this caCe« 
Tfae foul, by a direQ afct of faith, believes its o\vn 
forgiveneis, without making inferences, or gather* 
ingconclufions ; and lanay do Xo, upon the propo'^ 
Ikion of it to be believed in the promilb. 

firji^ It is the duty of every believer, to labor 
after an alTurance of a perfboal intered in forgive* 
nefs ; and to bedibgemin the cherifhing and pre- 
icrvation of it when it is attained. The apoRle 
exhorts u« all unto it, Lei us draw near in full af- 
furunce of faith ; that is, of our acceptance with 
God through forgiveneCs in the blood of Jcfus,-— 
And this principle of our faith and confidence, he 
would have us to bold fad unto the. end. It is no 
ffokll evil in believers not to be prcflSng after per* 
feflion in beheving and obedience. Oft-times 
fome finful iadulgence to felf, or the world, or 
ilolb, is the caufe of it. Hence few come up to 
gofpel-affurance. But yet moll of our privileges, 
;ind upon the matter all our comforts, depend on 
this one thing. I fhall defire you to conGder, both 
whence this alTurance is produced, and what it doth 
produce ; what it is the fruit of, and what fruit it 
bears. 

1. It is in general the produfl: of a more plenti- 
ful qoramvuiicaiion of the fpirit tfian ordinary, aii 



so Dul^ of bdievert to endeavor aisuraHci. 

) a fenfe and participation of the choice fruits or 
i€ death of Chrilt, procured for ihole who are juf- 
hed by their acceptance of the atonement. 



^'lUlsaniEfftclstfJtsurncc. v. 

P'-^Einhl" '" ^"'^ Aroii|.li all dilficiihie. i 

-''=^^'00? ,k ''"' I'aniralar alTurance. The ol 

"""s ca(e „' Pylons railb agaiiill ihcmfelvo, i 

■^'condh'l " "f"™"!-")' conlidtred. 

ardi u,, /' ' " Ofdinarv difpcnfaiions of God Con 

"egli ' "" d«l:nsa with us, it a ii.ollly our owi 

furan"™" »"<i ""■h ibal »c come (hort of ,his al 



"^er on "rk V"* '^'"^» " depends ill a peculiar man 
»^ 'nc lovi"-: — .. ^ . , . . .- . 

cace 
' *'ejief i ■ '"''^^ place, and may be propofei 



'veiei^nry of God ; he is as abfblut 
as in giving grace ti 



''^ givino ""'^'eignrv oi > 
«»5er,^P^r">bdi'tvcr5 

®" « reJief J,^*";. '"''es place, , ... ^...,.,.. 

^'cih I,„h.' '" ''™fs of iriaU and diftiels : He ere 

■ *^^^ y^T cn^" , ''*'"'^''' darlinefs, as he pleafsth.- 

^"^ ' whar ""^"'^'^'"g what promiles are made unU 

^^d ter^^^^^'^^^uraKemenuareoivf-n.is. whailov< 



I caa 

if OU] 

re fix. 
3ofed, 

r ma) 

veoeii 
parti' 
np»r 
\sih t 
and ii 
ttk th 
walk 
rufiii 
Her 
ablel 
li-fuft 
rktieC 
.ngfe 
:ct wi! 
rray • 



1 so Dutif of bdUvers to endeavor as$urnhce\ 

to a fenfe and participation of the choice fruits ot 
the death of Chrilt, procured for thofe who arc juf^ 
tified by their acceptance of the atonement. 

It flouriflieth not without his fealing, witneiSng, 
eftablifhing) and (hedding abroad, the love of God 
in our hearts. See Rom. v. 2, 3, 4, 5. And what 
behever ought not to long for, and prefs after, th<5 
enjoyment of thefe things. Nay, to read of thefe 
things in the golpcl, not experiencing them in out 
own hearts, and yet to (it down quietly on this tide 
of them, without continual prefling after them, is 
to defpife the blood of Chrift, the fpirit of grace, 
and the whole work of God's love. If there are no 
fuch things, the gofpel is not true ; if there are, if 
we prefs not after them, we are defpifersof the gof- 
pel. Surely he hath not the fpirit, who would not 
have more of him, all of him that is promifed by 
Chrift. Thefe things are the hundred-fold that 
Chrifl hath left us in the world, to counterpoife our 
forrows, troubles and loQes ; and ihall we be fo 
foolilh as to negleft our only abiding riches and 
treafures ? In particular, as it is the produft of an 
exercifed, vigorous, aclive faith ; that our faith 
fhould be fuch, always in every ftate and condition, 
I fuppofe it our duty to endeavor. Not only our 
comforts, but our obedience alfo depends upon it. 
The more faith, that is true, and of the right kind, 
the more obedience. For all our obedience, is the 
obedience of faith. 

(2.) For its own fruit, and what it produceth, 
they are the choicell aQings of our fouls towards 
God; as love, delight, rejoicing in the Lord, peace, 
joy, and confolalion in ourfelves, readinefs to do, 
or fufFer, cheerfulnefs in To doing. If they grow 
not from this root, yet their flourilhing wholly de- 
pends upon it, ' So that furely it is the duty of e* 



Causes and Ejects of Assurance , 131 

very believer to break ihrouj^h all difficulties in 
prtffing after this panicular affurance. The ob- 
jeflions that perfons raife againft themfelves^ in 
ihis cafe, may be afterwards conddered. 

Secondly^ In ordinary difpenfations of God tow- 
ards us, and dealings with us, it is uioftly our own 
negligence and floih that we come Ihort of this af- 
furance. It is true, it depends in a peculiar man- 
ner on the fovereignty of God ; he is as abfblute 
in giving peace to believers, as in giving grace to 
finncrs. This takes place, and may be propofed 
9iS a relief, in times of trials and diflrefs : He ere* 
atetb light, and caufeth darknefs, as he pleafeth. — 
But yet, confidering what promiles are made unto 
us ; what encouragements arc given us ; what love 
and tendernefs there is in God to receive us, I can- 
not but conclude, that ordinarily the caufe of our 
coming fliortof this allurance is where I have fix*^ 
cd It. And this is the firft thing that is fuppofed, 
in the foregoing afifertion. 

Secondly, It is fuppofed, that there is, or may 
be a faving perfuafion or difcovery of forgivenefs 
in God, where there is no affurance of any parti-^ 
(cular intcfeft therein ; or that our own fins in par- 
ticular are pardoned. This is that which hat^h a 
proniile of gracious acceptance with God and is 
tliereforc faving, Who is among you that feareih the 
JLord^ and pbtycoh Lkc voice ojhu fei'van^lhat walk^ 
eili in darknefs and hath no light ; kt him trujl in 
the name of ike Lord^ andjlay upon his God, Here 
is the fear of the Lord and obedience, with a blef- 
Ted encouragement to rell in God, and bis all-fufii- 
ciency, yet mo aOurancc, nor light, but darknefs, 
and that wiilkcd in, or continued in for a long fea- 
fon. '^ For he cannot walk in darkfiefs, meet with 
nothiiig but duikncfs, without any beam or ray of 



182 Saving Faiih where there is no assurance. 

light, as the words fignify, who is perfuaded of the 
love of God in the pardon of his fins. And yet the 
faith of fuch an one, and his obedience fpringing 
from it, have this gracious promife of acceptance 
with God. And innunnerable teftimonies to this 
purpofe might be produced, and inftances in great 
plenty. I fhall only tender a little evidence unto 
it, in one obfervatioa concerning the nature of 
faith, and one niore,about the propofat of the thing 
to be believed, or forgivencfs. And, 

1. Faith is called, and is a cleaving unto the Lord^ 
Deut. iv. 4. Ye that did cleave^ or adhere un^o the 
Lord ; that is who did believe. Jojh^ xxiii. 8. 
€Uave or adhere unto the Lord your God. The 
fame word is ufed aifo in the new teftaroent, A^ 
XI. 23. He exhorted them that with purpofe oj heart 
they would cleave unto the Lord^ or continue fted- 
faft in believing. It is alfo often expreft by truft- 
ing in the Lord, rolling our burden, or cafiing our' 
care upon him, by committing ourfelves, or our 
ways ui^to him. Now, all this goes no further 
than rhe foul's refignation of itfelf unto God, to be 
^eak withal by him according to the tenor of the 
covenant of grace, ratified in the blood df Chrift ; 
This a foul cannot do without a difcovery of for- 
giv^nefs in God ; but this a foul may do, without 
a fpecial aflurances of his own intereft therein. 

2. The revelation and difcovery of forgivenefs, 
that is made in the gofpcl, evidenceth the fame 
truth. The firtt propofal of it, or concerning it, is 
not to any n)an, that his fins are forgiven. No, 
but it is only thi*t there is redemption and forgive- 
nefs of fins in Chriih So the apoftle lays it down. 
Be it knotva unio you there/ore^ men and brethren^ 
ikort through this man is preached unto you the for- 
givenefs offins^ and by him all that believe arejufli- 



£ffc€ts of the discdvety 0/ Forgiveness. 135 

Jiedfram all thing^^ from xx>hich they could not be 
jufltfied by the law of Mofcs. All this may be be- 
lieved, withotti a raan*s affuranccof his own per- 
fonal interett in the things mentioned. Now, where 
they are believed with the faith the gofpcl requires, 
ihat faith is laving, and the root of gofpcl accepta- 
ble obedience. Theranfora I fay, the atonement 
by Chrift, the fiilnefs of the redemption that is in 
him, and fo forgivenefs in his blood for believers, 
from the good will, grace, and love of the father, 
is the firft gofpel difcovery that a finner, in a fav- 
ing manner, clofeth with. Particular affurance a- 
rifeth, or may arife afterwards, and this alfo is fup« 
pofed in the aflfertion. 

IL That which is affirmed in it, is, That a dif^ 
covery of the forgivenefs in God, without any par- 
ticular affurance of perfonal intereft therein, is a 
great iiipport to a fin^ntangled foul. And let no 
man delpife the day of this (mail thing, fmall in the 
tyes of fome, andthofe good men alfo, as if it did 
not deferve the name of faith. Now, as bath been 
made to appear, tkis difcovery of forgivenefs is the 
ibul's perfuafion, on gofpel grounds, that however 
it be with him, and whatever his ftate and condi- 
tion be, or is like to be, yet that God in his own 
nature is infinitely gracious, and that he bath de-t 
termined in a fovereign ad of his will from eterni- 
ty to be gracious to (inners; and that he hath made 
way for the adminiftration of forgivenefs by the 
blood of his Son, according as he hath abundant- 
ly manifefted and declared in the promifes of the 
gofpcl. However it be with me, yet thus it is 
with God ; there is forgivencfe with him. This ia 
the firft thing that a foul in its depths rifeth up un- 
to ; And it is a fupportment for it ; enabling it un- 

M 



I S* Ejects of the disdovcrj/ ^f/orgwMU. 

to all prefent duties, until cdnfolation come front 
above. 

Thus hath it been to, and with the faints of old 
AJkurJhull not fave ii5, we will not rid-e upon horfeSf 
neither will we Jay any m^irx to the work of our hands^ 
yt are our gods^Jor in thee the father lejsjindeth mer* 
cy. A folemn renunciation we have of all other 
helps; reliefs or affiflances^ civil or religious, that 
arc not God's. Therein a foletnn refolution in their 
great diftrefs of cleaving unto God alone; both 
'which are great and blefled effcfts of faith* What 
is the bottom and foundation of this blefled refolu- 
tion ? Namely^ that propofition, In thee the faih* 
erlejsjindeth mercy ; that is, there is forgivenefs 
with thee for, helplcfs finners. This Uftcd up their 
hearts in their depths, and fupported ibem in wait- 
ing, unto the receiving of the blefled pronoifes of 
mercy^ pardon^ grace and hoiinefs^ which cnfue 
in the next verfijs. Until they came home unto 
them in their efficacy and effetts^ they made a life 
on this, In thee the father lejs findeth mercy ^ 

The Rate and condition of thinj^s feem to He yet 
lower in that propofal we have^ Rend your hearts^ 
and not your garments^ and turn untotht Lord your 
God^ for he is gracious and merciful^ flow to anger ^ 
and of great kindnefs^ and rtptnteth him of the evil ; 
who knoweih if he will return^ and repent^ and leavt 
a bleffing. That which is proposed to the faith oi 
thole here fpoken tinto^ is, that the Lord is graci- 
ous and merciful; that there is forgivenefs in hina. 
The duty they are provoked unto hereupon is gof. 
pel repentance. The aff'ent unto the propolition 
demanded as to theii ownintercfl:, amounts but un* 
lothis;^ who knows, but that the Lord may return 
and leavea blcljing ;' or deal with us according; to 
the mauifeitation he halh made othimfclf^ that h^ 



Eftcts ^flhe dUcoDirjfofJorgiviness. 1 35 

Is merciful and graciousaHThis is far enough from 
any comfortable perfuam)!! bf a particular intered 
in that grace, mercy or pardon. But yet, faitK 
the prophet) Come but thus far, and here is a firm 
foundation of dealing with God about further dif- 
coveries of himfelf, in a way of grace and mercy. 
When a foul fees but fo much in God, as to con- 
clude ; well, who knoweth but that he may return, 
and have mercy upon me alfo, it will fuppori him 
and give him an entrance into further light* 

The church in the Lamentations gives a fad ac- 
count of her ftate and condition in this matter* 
For (he makcth that hard conclufion againft her- 
felf, Myjlrength and my hope U perijhed from the 
Lord. And when I cry andfifout he /huts out my 
prayer^ far is (he from a comfortable perfuaGon of 
a particular iniereft in mercy and acceptance, that 
under her preffures^ and in her temptations, fhe is 
ready pofitively to determine on the other fide, 
namely^ that {he is rejefted and caft off' forever. 
What courfe then (hall we take ? Shall we give o- 
Ver waiting on God, and fay there is no hope? No 
faith fhe, I will not take that way ; for^ It is good 
that a manjhould both hope^ and quietly wait for the 
falvation oj God, But yet there feems fmall encou- 
ragement for her fo to do^ if things be with her as 
waseatpreffed } Things indeed (faith (he) are very 
fad with me, My foul hath them /fill in remembrance 
and is bowed down in me^ but yet, foraewhat / r^- 
call to mind^ and therefore have I hope. It is of the 
[Lord's mercies that we are^iot confumed^ hecaufehis 
com pajjions fail not. There is mercy, and never 
'failn)>i Gompaffion, in God 5 fo that though my 
own prefcnt condition be full of darknefi», and I 
fee no deliverance ; yet I purpofe (till to abide 
waiting on him ; who knows what thofe iiihnue 



136 Effeeis $f ihe discovery 0/forgiven€St. 

ftorcs and treafurcs of mercy and relief that «c 
with him, may at length afford unto rac ? And ma- 
ny inHanccs of the like kind may be added. 

We may obfcrve by the way, how far this relief 
extends itfelf^ and what it enables the foul unto. As, 
. i.The foul is enabled thereby to refignkfcirunlo 
the difpofal of fovcrcign grace, in felf-abhorrcncy, 
and a renunciation of all other ways of relief. Ht 
fuUeth his mouth in the ditjl^ i/fo be there may be 
hope. What God will, is his language. Here he 
Jics at his difpofal, humble, broken, but abidinjf 
his plcafurc. Though he Jlay me (faith Job) yet I 
-Will truji in him. '' It is all one how he deals with 
nic; whatever be the eA'cnt, ^I will abide cleaving 
unto him. 1 will not think of any other way of 
extricating myfelf from my diftrefs. I will neither 
fly like Jonah, nor hide like Adam, nor take any 
other courfe for deliverance* Saiththe foul, God 
is a God that hideth himfclf from me, / walk in 
darkncjs and have no light. What then fliall I do? 
Shall I curfe God and die ? Or cry. This evil is 
of the Lord^ tvhyjhould I wait for him any longer? 
Shairi take the courfe of the world, and feeing it 
will he no better, be wholly regardlefs of my lat* 
ler end ? No, I know whatever my lot and por- 
tion be, that there is forgivenefs with God i This 
Qnd that poor man trufled in him, they cried unto 
him and were delivered. So did David in his great- 
eft diftrefs, he encouraged his heart in the Lord his 
God. It is good for me to caft myfelf into his arms; 
it may be he will frown ; it may be he is wroth (till ; 
but all is one, this way I will go ; as it feems good 
unto him to deal with me, fo let it be : And un- 
fpeakable are the advantages which a foul obtains 
by the felf-refignation, which the faith treated of^ 
vill infallibly produce,'* 



Mffects of the discovery o/forgiveness. 1 37 

t. It extends itfelf unto a rcfolution of waiting 
in the condition wherein the foul is. This the 
church comes unto. It is good thai a manjhould both 
hope and quietly wait for the falvalion of the Lord. 
J will not give over my expedation, I will not make 
haftet nor limit God : but I will lie at his Foot, un- 
til his own appointed time of mercy iliall come. 
£xpe£)iation and quietnefs makeup waiting. ThcTe 
the {oul attains unto, whh this lupportment ; ic 
look^ upward) as a fervant that looks to the hands 
of bis mafter^ ftilt Bxedon God to fee what he will 
do, to hear what he will fpeak, concerning him ; 
BiiflBng no feafon, no opportunity, wherein any 
difcovery of the will of God may be made to him. 
And this he doth in quietnefs, wi»hf>ut repining^ 
or murmuring^ turning all his complaints againft 
bimfelf andhis own vilenefs, that hath cut him ihort 
from a participation of that fulnefs of love and grace 
which is with God J That this effefl aifo attends this 
faith will fully appear in the clofe of the pfalmr 

3. It fupportsunto waiting in theufeofalltncans 
for the attainnvent of a fenfe of forgivenefs, and fa 
hath its effetl in the whole courfe of our obedience. 
There is forgivenefs with thee^ that thou mayefl le 
feared^ To fear the Lord, is an cxpreflion com* 
prehcnGve of bis whole worfhip, and all our duty. 
This I am encouraged (faitbthe pfalmift) unto in 
my depths; bccaufe there is forgivenefs with thee. 
I will abide in all duties, in all the ways of thy wor- 
fhip, wherein thou maycft be found. And how- 
ever it be for a while, the latter end of that fuuL 
vho thus abideih with God, will be peace. Let 
us then, nextly fee by what ways and means it yields 
this fupportmem. 

Firjt^ It begets a liking of God in the foul ; and 
-coufequenily f^me love unto him. The foul ap» 



138 Means whereby a discover}/ of 

prebends God as one infinitely to be dcGred and 

delighted in by thofc who have a ftiare in fbrgivc- 

nefs. It cannot but confider him as good and gra<» 

cious, however its own cftatc be hazardous : Yet 

God u good to Ifrael^ tofuch as are of a clean heart* 

-And the foul will be infenfibly wrought upon to 

delight itfeir in dealing with God. Though in its 

own particular, it meets with frownings, chiding* 

and repulfes, yet this ftill relieves him, that God is 

fo as hath been declared ; fo that he fays, however 

it be yet God is go<3d ; and it is good for me la 

^ait upon him. Without this difcovery the fouJ 

likes not God, and whatever it doth with refpe6k 

unto him, it isbecaufe it dares do nootherwire,be- 

ing overawed with his terror and greatnefs. And 

fuch obedience God may have from devils. 

Secondly^ It removes fundry overwhelming dif- 
ficulties, that lie in the foul's way, before it clofe 
with this difcovery of forgivenefs. As, 

1. It takes away all thofe hindrances that were 
formerly infilled on, from the greatnefs, holinefs 
and feverity of God, the inexorablenefs and ftrifct- 
ttefs of the law, and the natural aBings ofconfci* 
cnce, rifing up againft all hopes of forgivenefs. All 
thefe are by this faith removed, and taken out of 
the way* Where this faith rs, it difcoversnbt on- 
ly forgivenefs, as hatfi been (hewed, but alio the 
true nature of gofpel forgi^'enefs. It reveaU it as^ 
flowing from the gracious heart of the Father thro' 
the blood of the Son. Now this participation of 
the blood of the Son,, removeth alt thefe difficul-^ 
ties, even antecedently unto our fpecial fcn-fe of an- 
intereft therein. Itfliews, how all the properties 
cJf God may be exalted, acvd the law fulfilled, and 
yet forgivenefs given out to (inners.. And herein 
lies no fmall advantage unto a foul in iu approach- 



Forgktness yields support. 131 

t% unto God. All thofe dreadful appreheniioQs of 
God^ which were wont to befct him in the firft 
thoughts of coming to him, are now taken out of 
the way ; fo that he can quietly apply himfelt unto 
his own particular concernments before him. 

2. In particular, it removes the overwhelming 
confideration of the unfpeakable greatnefs of Gn ; 
this prefleth the foul to death when once the heaic 
is poflefled with it. Were not their fins fo great, 
fuch as no heart can imagine, or tongue declare, 
it might poflTibly be well with them, fay diftrefled 
finners. They are not fo troubled that they are 
finners, as that they are great finners; not that 
thefe and thofe fins they are guilty of, but that they 
are great fins, attended with fearful aggravations ; 
otberwife they could deal well enough with them^ 
Now, though this difcovery free men, not from the 
entanglement of their fins as theirs, yet it doth, 
from the whole entanglement of their fins as great 
and many. This confideration may be ab(lraded# 
The foul fees enough it> God to forgive great fins 
though it doth not as yet, to forgive his fins. That 
great fins (hall be pardoned, this difcovery put» 
out of queftion ; whether bis fins (halt be pardon- 
ed, is now all the enquiry. Whatever any faith can 
do, that this faith will do ; unlefsit be the making 
of particular application of the things believed unto 
itfelf. The foul then can no longer juftly be trou- 
bled about the greatnefs of fin ; the infinitenefs 
of forgivenefs that he fees in God will relieve him 
againii it. All that remains, is that it is his own 
fin about which he hath to deal ; whereof after- 
wards. Theie, and the like difficulties, are re« 
moved by it. 

Thirdly^ It gives fome life in, and encourage- 
ment unto all duties ^ and herein lies do fmall a4- 



149 Abiixng wUh God 

tanragif God is oReiitiRics found in duties, but in 
%bat9 or of what kind he will be found of any one 
in particular, is uncertain* This faith puts the 
foul on all; (o it did the (poufe in the parallel to 
that in hand. CanL iii. s, g, 4. Now, what fup- 
port may be hence obtained, is eafily apprehend- 
ed ; fupport not from them, or by them, but in 
them, as the means of intercourfe between God 
and the fouL 

From thefe cfFeQs of this difcovery of forgive* 
liefsinGod, three things will en fue, which are fuf^ 
ficient to maintain the fpiritua) life of the foul. 

Firji^ A refolution to abide with God, and to 
eominit all unto him^ This the word^ as was ob« 
ferved^ teaches us ; There h forgiventfs vjilh ihee^ 
and therefore thou (halt be feared^r. Becaufe this I 
found, this I am perfuaded of, therefore will I a-^ 
bide with him in the way of his fear and worfbip. 
This our Saviour calls unto, Abide inme ; except 
you do fo, ye can bear nojruit. So the Lord re-* 
prefenting his taking of the church unto himfetf^ 
under the type of the prophet's taking an aduherefi 
in vifion, doth it on ihefe terms^ Thou/hali abide 
for me many days ; thoujhak not play the harlot^ 
and ihoujhalt net be/or another man^ fo will I alfo 
he for thet4 

But xio^ff where faith hath made this difeovefy oT 
forgivenefs, the fool will abide with God againft 
all difcouragetnenta and oppofuions; it \i\ill not 
leave him, it will not give over wanting for him. 
So David expiefTeih the matter in the inQamce of 
himfelf % But as for me^ my feet were almaji gone^ 
my Jlips had -well nigh Jlipt : Verily I hade clean f 
id my heart in vain; but yet, alter. all his con** 
flitts, thts at laft he comes unto 5 T/wugh my flefk 
and my hci^rt faUtth^ yet. it is. good for m€ to druw 



wherein it censisteik^ 141 

near unto God : 1 will yet abide wkh God, I wHI 
not let go his fear, nor my profcflion ; although I 
walk weakly, lamely, unevenly, yet I will ftill fol* 
low after him. As it was with the difciples, when 
many, upon a ftrong temptation^ went back from 
Chrift, and walked no more with him, ^efus /aid 
unio them, will ye go away alfo ? to which Peter 
replies in the name of the re(t of them. Lord to 
whomjiiall we go ? thou hajl^ the werds of eternal 
life. It is thus and tdus with me, faith the foul| I 
am tolled and affliQed, and not. comforted ; little 
life, little ftrengtb, real guilt, many fms, and much 
difconfolation. What then faith God by his word, 
Wilt thou go away alfo ? No, faith the foul, there is 
forgivenef with thee^ thou hajl the words of eternal 
life, and therefore I will abide with thee* 

%. This abiding with God argues a for^^ 
"bcarancc of any other choice. Whiitt the foul is 
in this condition, having not attained any evi- 
dcnces of its own fpecial intereft in forgivnefsj 
many lovers will be foliciting of it to play the har- 
lot, by taking them into its embraces. Both felf* 
righteoufnefs and (in will be very importunate in 
this matter; the former tenders itfelf as exceeding 
ufeful to give fome help, aflidance and fupport in 
its condition; but its end is to get fomet^hat of 
the faith and tru4l of the foul to be fixed upon it. But 
when the foul hath indeed a difcovery of forgivc- 
neG, it will not give ear to thefe folicitations : No, 
faith the foul ; I fee fuch a beauty, fuch an excel- 
lency, fuch a defireablenefs and fuitabienefs unto 
my wants and condition, in that forgivenefs that is 
with God, that I am refolved to abide in the gpfpel 
delire and expe6iation of it all the days of my life; 
I here my choice is fixed, and I will not alter. And 
this refolutioQ gives glory to the grace of God« 



1 41 DiscoiferTf 0/ Pargivene^M 

When tlie foul^ vithaut an evidence of an intefe 
in it$ yet prefers it above that^ which with many 
reafontngs and pretence?, offers itfelf as a prefcnt 
relief unto it ; hereby is God glorified^ and Chf i(t 
exalted, and the fpiritiial life of the foul fecured. 

Secondly^ This difcovery of forgivenefs in God^ 
vith the effeQs of it before-mentioned, wifll pro- 
duce a refolution, of waiting on God for |>eacc 
and coni'olatiorr, in his own time and way. He 
that heliiveth will not make hajle — not make hade; 
to what ? not to the enjoyment of the thing believ- 
ed. Hade argues precipitation and impatience; 
this the foul that hathr this difcovery is freed from, 
rcfolving to wait the time of God's appointment^ 
for peace and confolation. God fpeaking of his 
accoraplifhment of his promifcs, fays, / /AV Lord 
will hajlen iV* Well then, if God will haflcn it^ 
may not we haflen it ? nay^ faith he, 1 will hafteni 
it, out in its timi. All oppofitions and impedi- 
ments confidered, it fhall be haiiened, but in its 
due time, its appointed time^ And this the foul is 
10 wait for, and fo it will, 

As when Jacob had fcen the beauty ot Racheti 
and loved her^ he was contertted to wait feven 
years for the enjoyment of her to be his wife^ and 
thought no time long, no toil too hard, that he 
might obtain her ; fo the foul, having difcovered 
the beauty and excellency of forgivenefs as it is 
with God, as it is in his gracious heart, in his eter- 
nal purpofe, in the blood of Chrifl, in the promife 
of the gofpel, is refolved to wait quiet»y and patient- 
ly for the time wherein God will clear up unto if^ 
its own perfonal interefl therein ; even one experi- 
mental embracement of it,even at the hour of deaths 
doth well deferve the waiting, and obedience of tbe 
whole courfe of a man'* lifc< 



produce tk waiting on God. f 4S 

And this the pfalmiR maniFefts to have been the 
efFed) produced in his heart and fpirit ; for, upon 
this difcovery of fprgivencfs in God, he refolveih 
both to wait upon him hifDrdf, and encourageih 
others fo to do. 

Thirdly^ This prepares the foul for receiving 
that confulation and deliverance out of its pref- 
fures, by an evidence of a fpecial iniereft in for« 
givenefs, which it waiteth for. 

I. For this makes men to hearken after it ; it 
makes the foul hke the marchant who hath great 
richer, all his wealth in a far country, which he is 
endeavoring to bring home fafe unto him. If they 
come, he is well provided for ; if they mifcarry^ 
Ke is loft and undone* This makes hiin hearken 
after tiding.s that they are fafe there; and as SolO'- 
man fays, Good news (in this c^it) from afar €oun^ 
iry^ is us cold water to a thirjlyjouly full of refrefli* 
menu Though he cannot look upon them as his 
own yet abfolutely, becaufe he hath them not in 
pofleflBon, he is glad they are fafe there* So is it 
livith the foul; the fe riches that it fo values, are as 
to its apprehenfions in a far country : So is the 
pTomife, That htjliall iehold iht land that is very 
Jar off. He is glad, to hear news that they are 
iafe ; to hear forgivenefs preached, and the prom« 
§fes iniifted on, though he cannot as yet look up* 
on them his own« 

The merchant rePsnot here, but he hearkeneih 
ivith much folicitoufncfs after the things that (liould 
brii^g home his rich^Sj efpecially if they have in 
them bisjx//. .Hence fuch (hips, are called j/%2/^5 of 
dtjire^ Job ix. e6w Such a man greatly delires 
jhe fpteding of them to. their, port. He conliders 
the wiivd and. the weather, all the occahons and in^ 
convenicucies and^dan^^r of the way; and blame 



1 44f Discovery of Forgheneti 

him not ; his all is at flake. The foul doth fo in 
like manner; it hearkeneth after all the ways and 
means whereby this forgivcnefs may be particular- 
ly brought home unto it ) is afraid of fm, and of 
temptation, glad- to find a frefh gale of the Spirit 
of grace, hoping that it may bring in his return 
from the land of promife. This prepares the heart 
for a fpiriiual fenfc of it, when it is revealed. 

2. It fo prepares the foul, by giving it a due 
Valuation of the grafce and mercy defired. The 
merchantman in the gofpcl was not prepared to en- 
joy the pearl himfcif, until it was difcoveredto him 
to be of great price ; then he knew how to pur- 
chafe it, procure it, and keep it. The foul having 
by this afting of faith, upori the difcovery of for- 
givcnefs infifted on, come to find that the pearl 
hid in the field is indeed precious, is both ftirred 
up to feek after poffeffion of it, and to give it its 
due. Saith fucha foul, " How excellent, how pre* 
** cious is this forgivenefs that is with God! Blefied, 
" yea ever bleffed are they who are madepartakers 
*' of it ! What a life of joy, reft, peace^ and con- 
** folation do they lead ! Had I but their evidence 
*' of an intereft in it, and the fpiritual confolation 
*^ that enfues thereon^ how would I defpife the 
^^ world and alt the temptations of Satan, and re^- 
^' joice in the Lord in every condition!" And 
this apprehenfion of grace, alfo exceedingly pre- 
pares and fits the foul, for a receiving of a blefTed 
fenfc of it, fo as that God may have glory thereby, 

3. It fits the foul by giving a right underftand- 
ing of it ; of its nature, its caufesand cfFcfis. At 
the firft, the foul goes no further, but to look after 
impunity, or freedom from punilhment, any way. 
What Jhall I do to be favti ? is the utmoft it aims 
at ; who fliall deliver <nc, how 0iaU 1 cfcape ? And 



Prepares the iotd h recewe ii. 1 4S 

h wonld be contented to efcape aoy way ; by the 
law, or the gofpel ; all is one, fo it may efcape.— « 
But upon this difcovery of forgivenefs ireaied oF^ 
tvhicb is made by faith of adherence umo God, a 
foan plainly fees the nature of it, and that it is fa 
excellent, that it is to be defired for its own fake. 
Indeed when a .foul is brought under trouble for 
fin, it knows not well what it would have. It hath 
an uneafinefs, or difquietment that it would be 
freed from ; a dread of fome evil condition that it 
would avoid* But now, the foul can tell what it 
tlefires, what it aims at, as well as what it would be 
free from. It would have an intereft in eternal 
love, have the gracious ktndnefs of the heart of 
Ood turned towards itfdf ; a fenle of the everlaft- 
jng purpofe of his will (hed abroad m his heart ; 
have an efpecial intereft in the precious blood of 
the Son of God, whereby atonement is made for 
iiim, and that all thefe things be teftified unto his 
conicience in a wordt>f promife mixed with faith. 
Thefe things he came for ; this way alone he would 
be faved, and no other. It fees fuch a glory of 
vrifdom, love and grace, in forgivenefs, fuch an 
exaltation of the love of Chrift in all his offices, in 
all his undertaicingS) efpeciaily in his death, facri. 
fice, and blood-fliedding, whereby be procured or 
made reconciliation for us, that it exceedingly longs 
after the participation of ihem. 

All thefe things, in their feveral degrees, will 
this difcovery of forgivenefs in God, without an 
evidence of an efpecial intereft therein, produce. 
And thefe will alTuredly maintain the fpiritual life 
of the foul, and keep it up unto fuch an obedience 
as (hall be accepted of God in Chrift. DarkneH:, 
forrow, ftorms, ihey in whom it is may meet with- 
alp but their eternal condition is fecured in the co- 

N 



ti6 Vdin pretanc^s tf t"iiUk disc&oertd* 

Venant of God ; their fouls arc bound up in ihfi 
bundle of life. 

' From what hath been fpoken, we maiy nmke 
fome inferences in our paffagc concerning the true 
fiotion bf believing. For> 

Firjl^ Thcfe efFefis afcribed to this faith of for- 
givenefs in God^ and always produced by ir^ make 
Jt evident^that the moft of them who pretend unto 
it, who pretend to believe that there i^ forgivenefs 
%vith God, do indeed believe no fuch thing. I 
fhall only demand of them who are fo forward iri 
the profeffion of this faith, that they think it alnioft 
impoffible that any one Ihduld not believe it ; what 
efFeQs it hath produced in them, and u hetber they 
have been by it enabled to the performance of the 
duties before- liientioncd ? I fear^ with many, things 
on the account of their pretended f»ith are quite 
btherwife. They love lin the more for it, and 
God ncv«*r the better ; fuppofing that a few barren 
tvords will iffue the controvcrfy about their fins^ 
they become infetifibly to have flight thoughts of 
fin, and of Godalfoi This perfuafion is not of 
him that calls usi Poor fouls, your fn^ith is i\\t 
devil's greateft engine for your ru{n ; t;he highett 
contempt df God and Chrift, and forgivenefs alfo 
that you can be guihy of; a means to let you down 
•quietly into' hell j the Pharifees trufted in Mofes^ 
and will condemn you i A3 none is faved but by 
faith, fo you, if it were not for your faith, (as yoii 
call i:) might poffibly be faved* If a man's gold 
prove counterfeit, his jewels paihted glafs, his fiU 
ver lead or drofs, he will not only be found poor 
when he comes to be iriedj and ivantthc benefit of 
riches, but have withal a fearful aggravation of his 
poverty^ by his difappointment and furprizal. If 
fi man's faith) whith (houi'dbe more precious thail 



. i 



f^ain pretences of l^tith dUcwe^dd. 1 47 

gold, be found rotten and corrupt, if his light be 
darknefs, how vile is that faith, how great is that 
darfcnefs ? Such it is evident will the faith of too 
many be found in this buGnefs. 

Secondly^ The work we are carrying on, is the 
rifing of a Cn-entangled foul out of its depths, and 
this we have fpoken unto, is that which muft give 
hiih his firft relief. Commonly when fouls are ia 
diftrefs, that which they look after is confolation* 
What is it that they intend thereby ? That they 
may have affurance that their fins are forgiven them 
and fo be freed from their prefent perplexities. 
What U the iffue ? Some of them continue com- 
plaining^ all their days, and never come to reft or 
peace ; fo far do they fall (hort of eonfolation ancl 
joy. And fome arc utterly difcouraged when at- 
tempting any progrefs in the ways of God. What 
is the reafon hereof.? Is it not, that they would 
fain bQ finifhing their building, when they have 
not laid the foundation. They have not yet made 
thorough work in believing forgivenefs with God, 
and they would immediately be at aifurance in them- 
felvcs* Now, God delights not in fuch a frame of 
fpirit ; For, 

Let then the fin-entangled foul remember al- 
ways this niethod, and order of the gofpel, that 
we have under cbnfideration* Firft, exercife faith 
on forgivenefs in God ; and when the foul is fix- 
ed therein, it will have a ground and foundation 
whereon it may ftand fccurely, in making applica- 
tion of it unto itfelf. Drive this principlein the firft: 
place unto a ftable ifl'ue, upon gofpel evidences; 
^ anfwer the objeQions that lie againft it, and thea 
you may proceed. In believing, the foul makes a 
conqueft upon Satan's territories. Do then as they 
do^ who are entering on an enemy's country, ik* 



148 Esstniial properties cf GotPs Katurfr ICc*^ 

<€ure the paflages, fortify the ftrong holds as you ^^ 
on, that you be not cut off in your progrefs. Be 
not as a (hip at fea^ which pafleih on, and is no 
more poflefled or maftec of the water it hath gone 
through^ than of that whereunto it is not yet arriv- 
ed. But fo k is with a (bul^ that fixeth not oa 
ihcfe foundation*principles ;. he preffeth forward,, 
and the gcound crambles away under bis feet, and 
fo he wilders away all his days in. uncertainties. 
Would men but lay this principle well iniheir fouU 
and fecure it againft afiaults, they might proceed,, 
though ivot with fo much, (peed as fome do, yet with 
more fafety. Some pretend at once to tall into full 
aflurance : I with it prove not a broad prefumption 
in the raoft. It is to no put pofefor him to ftrive to- 
fly, who cannot yet go ; to labor to come to affu* 
ranee in himfelf, who never well believed forgive* 
nefs in God. Now that we may be enabled to fix 
this perfualion againil all opposition, that whick 
in the next place I (halldo, is to give out fuch un» 
queftionable evidences of this gofpel truth, as the 
foul may fafely build and red upon ; And thefe 
contain the confirmation of the principle propofition 
before laid down. 

I. The things that are fpoken, or to be known 
of God,, are of two forts ; Natural and neceflary ^ 
fuch as are his eflential properties, or the attributes 
of his nature, bis goodneCs, holinefs, righteoufnefs 
omnipotency, eternity, and the like. Thefe are 
called^ Thai which may be known of God. AnFd 
there are two ways as the apoftle there declares^ 
whereby that which he there intimates of God may 
be known ; 

1. By the light of nati^re; it is tnani/ejl in them^ 
fclves ; in their own hearts y They are taught it by 
the common conceptions and prefumptions wbicli 



Jtree actso/God^swilL I4r 

ftieyhaveof God by the light of nature. From hence 
^o all mankind know concerning God, that he isy 
that be is eternal, infinitely powerful, good, right- 
eous, holy, omnipotent. There needs no fpecial 
revelation of ihefe things that men may know them;^ 
that indeed they may be known favingly, there is^ 
and therefore they that know thefe things by nature 
^o alfo believe them on revelation. He that cometh 
unto God mufi BELIEVEj that he is^ and that he 
is a rcwardcr. Though men KNOW God by 
the light of nature,yei they cannot COME to Go4 
l)y that knowledge. 

2. Thefe effential properties of the nature of 
God are revealed by his works. So the apoftle ia 
the fame place, The invijiblc things of God frortk 
the creation oj the worlds are clearly feen^ being un-* 
ierjlood by the things that are made^ even his eternal 
power and Godhead : Sec alfo, Pfalm xix. ij 2, 3* 
And this is the firft fort of things that may be 
known of God. 

Againji there are the free aQs of bi$ will and 
power ; or his free eternal purpofcs, with the tem- 
poral difpenfations that flow from them. Now of 
this fort is the forgivenefs that we arc enquiring af- 
ter; it is not a property of th^ nature of God, but 
an a£l of his will, and a work of his grace. AU 
though it hath its rife and fpring in the infinite good- 
nefs of his nature^ yet it proceeds from him, and 
is not exereifed by an abfolutc iree and fovercign 
a£l of his will. Now, there is nothing of God, or 
-with him, of this fort that can be any ways known^ 
but only by efpecial revelatipn : For, 

1. There is no inbred notion of the afls of 
God's will in the heart of man, which is the firft 
way whereby we come to the knowledge of any 
thing of God* Forgivenefs is not revealed by the 

N 2 ^ 



' T 



! 50 Fret acts of GodTs Wi&. 

light of nature; fiefii and blood, which nattire U^ 
declares h not : By that means, No man hathfeert 
God at any timt^ as a God of mercy and pardon as 
the Son reveals him. Adam bad an intimate ac^ 
quaintance, according io the Kmited capacity of a 
creature, with the properties and excellencies of 
the nature of God. It was implanted in his heart,* 
as indifpenfably neceflary unto that natural wor- 
fhip, which by the law of his creation be was toT 
perform ; but when he had finned, it is evident 
that he bad not the lead apprehenfion that there 
was forgivenefs with God. Such a thought would 
have laid a foundation of fome further treaty with' 
God about his condition. But he had no othef 
defign but of flying and hiding himftlf^ fo decla-r 
ring that he was utterly ignorant of any fuch thing 
fis pardoning mercy. Such, and no other, are all' 
the firft or purely natural conceptiomr of finners ; 
namely, thatk is the judgment of God^ that fin it 
to be punifhed with death. It is true, thefe con-^ 
ceptions in many are ftifled by rumors,, reports, ' 
traditions, thai it may be otherwife ; but all ibefe 
are far from that revelation- of forgivenefs, which^ 
we are enquiring after. 

2. The confideration of the w^rrks of GodV crea« 
tion wilfnot help a man to this knowledge. Thef 
apoftle tells us, what it is of God that his works rc-^ 
veal; even' his eternal power and God-head, or 
the cffeniial properties of his mature ; but no more ; 
Kot any of the purpoffes of his grace ; not any of 
the free a£ls of hiv will'; not pardon and forgive- 
nefs. Befides, G<xdi made all things in fuch an efi 
tate of reQitude, iniegriry, and* uprightnefs, that 
it was impofliblc they fliould have any refpeft ua^ 
to fin, which is the corruption of all, or to^the par- 
don of iij which is their rcftitution, whereof they 



fne acts ^fdod^s WtU. I5l 

ftodd in no need. There being no fach thing ift 
the world, as a fin, nor any fuch thing fuppofed 
to be, when all things were made of nothing, how 
could any thing declare or reveaV the forgivenefir 
of it. 

3. No works of God's protidence can make t\m 

difcovery. God hath indeed borne tcftiraony ta 

himfelf and bis goodneis rn aU ages^ from the foun^ 

dation of the world, m the works of his providence : 

So^ We preach uniayoui that y(m Jbould turn from 

ihefe vaniiieSi unto the living G&d^ which made hea^- 

ven^ and earthy and thejea^ and ail things thai are 

therein ; wh(y in times pafi^ J^ff^r^ all nations to 

tvalk in their own tuays : Ncvcrthelefsf he left not 

himfelf without witntfs^ in that he did good^- and 

gave m rain from heaven^ and fruitful feafons^fiU 

ling our hearts with food etndgladnefs ;- he left not 

himfelf withmu witnefs / that is^ by the works of his 

providence there recounted/ he thus far bare tefti^ 

mony to h^nfelf, that he is^ and is good, and doth 

good,' and ruletb the wotld ; fa that they were ut^^r 

terly inexcufeable wh^, taking no notice of thefe 

works of his, nor the fruits of his goodnefs, which 

they lived apon, turned away after vain things, as 

the apoftle there caHs the idds of the Gentiles. Bui 

yet thefe things did not difcover pardon and for«« 

givenefs. For ftiil God fuffered them to* go on 

ki their own ways, and winked at their ignorance; 

So again. Whom you ignorantly worfinp^ him declare 

J unio^ym. Godjhat made the world^^and all things 

iherein^feei%g that he is the Lordofhtaven and earth 

dwellet/t' not i^ temples made with hands^ neither is 

worjiipped with men* s hands^ as though he needeth 

sny things feeing he gimth unto all life and breathy 

gnd all things J and hath made of one blood ail naitions 

cjmen^for to dwell on all the face of the earth (where 



lit Pargmniss not rf^ndti by ihfi wori 

ihete is an aJlu^&>n to that of Gen. xi S. ijit Lori 
fcat^ti tk^m attroad upon ikujau pf the earth) and 
hath determined the times before appointed^ and th$ 
iounds of their habit04iifnj that they Jhouldf^k the 
Lord^ i/ happily they might feel after him^ and find 
Aim^tha* he be not /ar from every one of us. By ar- 
guments taken frois the works of Godbotb of cre- 
ation andprovidence^thQapodle proves tijie beiag^ 
the properties of God. Yea^ he lets them know witb 
^hom he had to do^that God deGgned by his works 
fo far to reveal hirofelf unio them5 ^^ the true and 
living God^ the maker and governor of all things^ 
as that they ought to have enquired, more diligent- 
ly after him, and not to look on him alone as ibe\ 
tinknowa God^ who alone might be known ; att 
their idols being vain and nothing. But of the dif- 
covery of pardon and forgivcnefs in God, by iheftf 
ways and meaas^ be fpeaks not; yea, he plainly 
ihews that this was not done thereby. For iht 
great call to faving repentance, is by the revelation 
of forgivcnefs. But now by thefe works of his pro-" 
tidence, God called not the Gentiles to faving re^ 
pentance : No, hefuffertd them to walkjiill in their 
ewn vtayif and mnied at the times of their ignore 
ance; but now^ that is by the word of the gafpel^ 
sommandeth thetn to repent 

II. Whereas there had been one fignal a£l of 
God's providence about fin, when manfirft fell into 
the fnares of it ; it was fo far from the revealing 
forgivenefsrn God, that it rather feverely imimai- 
ed the contrary. This was God's dealing with (in^ 
ning angels. The angels were the fir (I linners ; and 
Gud dealt firft wtih them, about fin. And what was 
|)is dealings with them,, the Holy GhaU telk u$, b4 
fpared not tkejinning angeh. He fpared them not j 
jet is the fame word vW^iehhe uieib^ where be fpeaka 



tf Prwtdenfe ubwi thefini Sik^ X SS 

of lajnng all our iniquities on Chriii, he undergo- 
ing the punffhniem due unto them, Rom* viiu 32. 
he /pared him not ; that is, he laid on him the full 
puniQiment^ that b/ th« eurfe and fan3ion of the 
iaw was due unto fin^ So he dealt with the angett 
that finned ; be fpared them not^ but inftided o» 
them the punifhment due unto fin, fhuttrng them 
up under the chains oFdarknefs for the judgment 
of the great day. Hitherto then God keeps all tho'itf 
of forgivenefs in bis owji eternal bofom; (here ts 
not fo much as. the leaft dawning of it upon the 
world. And this was at firft no fmall prejudice' 
againd any thoughts* of (orgrvenefs* The world 
}» made^ fin enters by the moft glorious part of the 
creation^ whofe recovery by pardon might feem ta 
be more defirable, but not the leaft appearance of 
ft is difcovered. Thus it was hid in God from the 
foundation of the world. 

III. God gave unto man a law of obedience 
immediately upon his creation* Yea, for the mam 
of it, he implanted in him, by, and m his creation. 
This law it was fuppofed that man might tran& 
grefs. The very nature of a law prefcribed unto 
free agents, attended with threatnings and promi« 
fes of reward, requires that fuppoiition. Now, 
there was not annexed unto this law, or revealed 
with itf the leaft intimation of pardon to be ob- 
tained, if tranfgreflion (hould enfue; In the dsj^ 
thou eatejlj thou Jhall furcly die : Dying thou 
Ihalt die ; or bring upon thyfelf affurcdly the guilt 
of death temporal and eternal. There God leaves 
the finner under the power of that comminatioo. 
Of forgivenefs, or pardoning mercy, there is not 
the leaft intimation. To this v«y day, that law, 
which was then the whole rule of life and accep- 
tmce with God^ knows no fugh thing* Dying 



2J4 forgivenea not revealed bjf thew>rk 

* 

thou fhalt die, O (inner^ is the precife and finat 
voice of iL From thcfe confidtraiions ixu^y be itk- 
fcrred^ 

1«. That k is a great and rare thing fo have foi^ 
giveoefs in God difcovered unto a finful foul. A 
thing it is, that, as bath been ihewed, eonfcience 
andlaw^ with the inbred notions that; are . in the 
heart of oian about God's holinefs and vindiQive 
juOice, do lie again(l« A matter whereof we have 
no natural prefumptfon ; whereof there is np com- 
mon notion in the mind of man« A thing which 
BO confideration of the works of God, either of 
creation or providence will reveal, and which the 
great inftanceof God's dealing with fmping an- 
gels, renders deep, admirable and myfterious** 
Men who have common and flight thoughts of 
God, of themfelves, of fin, of obedience, of the 
judgment to come, of eternity, that feed upon the 
alhes of rumors, reports, hearfays, traditions^ 
ivithout looking into the reality of things, may^ 
and do take this to be an ordinary and acknow-^ 
ledged truth, eafy to be entertained, vtrhich no 
man dilbelieves^ But convinced fmners, wba 
make a trial of thefe things, as running into eter* 
nity, have other thoughts of them. And as iO 
that which it is pretended every ano, believes, we 
have great caufe to cry out, *Lord who halh be^ 
lievcd. our 7'eport^. to wham hath this arm of ihi 
Lord been revealed ? . 

2. That the difcovery of forgivcnefs. in God, 
being a mauer of fo great djlficulty, is a thing pre- 
.cious and excellent, as being the foundation of alt 
our communion with God here, and of all uhde-* 
eeivinge;^pe£tation of our enjoyment of him here-* 
after. It is a pure go^el truth, that hath neither 
ibadow^ foi^iftep^ nor iiUimatign elfewhere; the 



iifPrtmdencettbcMfht first sin^' Wi 

Vliote creation hath not the leaft obrcure impreffi* 
oh of it left thercon ; fo that, 

j. It is undoubtedly greatly incumbent on us to 
enquire diligently, as the prophets did of old, into 
this faivation ; to conGder what Aire evidences 
faith hath of it, fuch as will not, as cannot failus» 
To be flight and common in this matter, to take 
it up at random, is an argument of an unfound 
rotten heart. He that is not ferious in his enqui- 
ty into the revelation of this matter, is ferious itt 
nothing wherein God or his foul is concerned^ 
The Holy Ghoft knows what our frame of heart 
IS, and how flow we are to receive this foleflTed 
truth in a gracious Giving manner. Therefore 
doth he confirm it unto us with fuch weighty con- 
fiderations, as God willing mtre abundantly to 
Jfiew Untv tht htirs of promift ikt immi^tsb'ilHy of 
ills counfel^ xonfirmtd it by '^n oalh ; that by tw6 
immutable things^ in which it was iinpo£ibit fot 
Cod to licj we might ha-oe Jlrong conjolation. It ii 
of forgivenefs of fin th^t the apdftle treats, aii hath 
feeen irtade evident by the defcription of it before 
given; Now^ to give evidence hereunto^ and to 
beget a belief of it in us^ he firft engages a proper* 
ly of God's nature irt thit bufinefs. -He with 
who'm we deal is the God that cannot lie^ that can* 
not deceive or be deceived. It is impoflible it 
flioald be fo with him. Now, as this extends it-t 
felf in general to all the words and works of Godj 
fo there is peculiarly in this, whereof he treats an 
«fp'ec1al TminutiWHty 6^ his counfdj Men may 
think, that aiibough there be words fpoken about 
forgivenefs, yet it is poflible it may be othcrwife; 
iTo, faii^h the apoftle, it is fpolcen by God, and it 
U impoflible he fli.ould lie. Yea, but upon the 
manifold provocations of firfners be may changi^ 



til F&rgipe$iesss di$€m>crei iVi the first Promise. 

his mind and thoughts therein ; no, faith the apotr 
tie, there is a peculiar immutability in his counfel 
concerning the execution oF this thing, there can 
be no change in it. But how doth this appear^ 
that indeed this is the counfel of his will ? Why^ 
faith he, he hath declared it by his word, and that 
given in a way of promife i which, as in its own 
nature it is fuitcd to raife an expedation in him or 
them to whom it is made or given, fo it requires 
cxa£l faithfulnefs in the difcharge and performance 
of it, which God on his part will afluredly anfwer« 
Nor is this all ; but that no place might be left for 
any cavilling obje8ion in this matter, he interpo-* 
fed himfelf by an oath* Thus we have this truth 
deduced from the veracity of God's nature, one of 
his eflential excellencies, eftablifiied in the immu- 
table purpofe of his will, brought forth by a word 
of promife, and confirmed by God's interpofing 
himfelf againft all occafions of objeSion, (fo to 
put an end unto all ftrife about it) by an oath fwear* 
ing by himfelf that fo it (hould be. I have menti- 
oned thb only to (how what weight the Holy 
Gholl lays on the delivery of this great truth, and 
thence how deeply it concerns us to enquire dili'^ 
gently iruo it, and after the grounds and evidences 
which may be tendered of it ; which among others9 
ure thefe that follow :-~ 

The firft difcovery of forgivenefs in God, (and 
which I place as the firft evidence of it) was made 
in his firft dealing with our parents after their 
ihameful fin and fall. Now, to make it appear, 
that this is an evidence that carries along a great 
convi6ion with it, and is fuch as faith may fecurely 
reft upon, and clofe withal, the enfuing obfervations 
are to be confidered. 

t. The firft fin in the worldj was on many ac* 



Forgiveness discovered in the first Promise^ 1 5T 

^rournts the greateft fin that ever was in the world* 
It was the fin as it were of hirman nature, wherein 
there was a confpira<:y of ail individuals ; in that 
one man, or that one fin, we all finned. It left not 
God one fubjeQ, as to moral obedience, on earthy 
nor the leaft ground for any Tuch to be unto eter- 
nity. When the angels fmned, the whole race or 
kind did not prevaricate. Thoufani ihoufands of 
ihtrn^ and ten ihmjand times ten ihoufands continued 
in their obedience. But here, aH and every indi- 
vidual of mankind (he only excepted which was not 
then Adam) were embarked in the fame crinre and 
guilt. Be(ide», it difturbed the government qi 
God in and over the whole creation, God had 
made all things in order and beauty. But all this 
^rder was deftroyed by this fin ; arnd the very crea- 
tion made fubjett to vanity. 

2. Man, who had finned, fubfcribed in his heart 
and confcience unto the righteous fentence of the 
law. He knew what he had defervcd, and looked 
for nothing but the immediate execution of the fen- 
tence of death upon him. Hence he meditates not 
a defence, expefts no pardon, ftays not for a trial 
but flees and hides, and attempts an efcape; I was 
a/raidj faith he, and hidmyfelf-, than which never 
were there words of greater horror in the world, 
nor {hall be until the day of judgment : he was full 
of expectation of the vengeance due for a broken 
covenant. 

3. God hath newly declared, in the finning an- 
gels, what his jufticci required, and how be could 
deal with finning man without the leaft impeach- 
ment of his government, holinefs or goodnefs* 
See 2 Pet. ii. 4; 

4. There was nothing, without God himfelf, that 
&ould move him in the leaft, fo much as to fuU- 

O 



160 S0cn]ices tin EvMinee 

fhauldhave been facrifices in paradife, ifman batE 
not finned. But as in all their opinions, our firtt 
enquiry ought to be, what do they get by this or 
that,, their whole religion being poinded unto their 
carnal intereft; fo we may in particular do it, up- 
on this uncouth aflertion, which is perfeQly coa- 
iradiciious to the very nature and end of moft fji- 
cxifices ; nanaely, that they fliould be otFered where 
there is no fin. Why they hope to eftablifh hence 
a general rule, that there can be no true worfhip 
of God in any flate or condition without Sacrifice :- 
What then I pray ? Why then, it is evident, that 
the continual facriBceof the niafs is necedary in ih,c 
church. And that without it there is no true wor- 
ihip of God ; fo they are quickly come home to 
their advantage and profit ; the mafs being that in- 
cxhauflible fpring of revenue, which feeds their 
pride and luft throughout the world. But there is 
in the Church of Chrid an altar ftill, and a facri- 
fice dill, which they have rejeflcd for the abom- 
inable figment of their raafs ; namely, Chrift him.- 
felf, as the apofile informs us. But as the facrifices 
of beads could not have been before the entrance 
of fin, fo it may be evidenced that they were infti- 
luted from the foundation of the world, that isy 
prefently after the entrance of fin^ Chrift is cal- 
led the Lamh of Gciy John i. 29, which he was,,ia 
reference unto the facrifices of old, as 1 Pet. ii, i8> 
19. whence he is reprefented in the church, as a 
Lamhjlain^ Rev. v. 6. or giving out the efficacy 
of all liacrifices tohis church. Now, he is faid to- 
be a Lamb Jlain from the foundation of the worlds 
-which could not be, unlefs fome facrifice prefigur- 
ing his being flain bad been then offered ; . For it 
denotes not only the efficacy of his mediation, but 
the way» Befides^ the apodle tells US| that wkk^^ 



^ Forgiveness. 16t 

^^utjhidding o/Hdod there wai no remijfion^ That is- 
God, to demonftrate that all pardon and forgive- 
ncfs related to the blood of Chrift ; from the foun- 
dation of the world, gave out no word of pardon 
but by and with blood. NoWy I have (hewed be- 
fore, that he revealed pardon in the firft promifcy 
and therefore there enfued the Ihedding of blood 
and facrifices ; and thereby that teftament or cove- 
nant was dedicated with blood alio. Some think 
that th^ beads of whofe fkins God made garments 
for Adattpf were ofiered in facrifices. Nor is the 
conjedurevain : Yea, it feems not to want a fha- 
dow of a gofpel-myftery ; that their nakednefs, 
which became their ihame upon their fin (whence 
the pollution and (hameof fin is frequently fo term- 
ed) ihould be covered with the (kins of their factK 
fices*. For in the thid facrifice there is fomewhat 
anfwerable thereunto. And the righteoufnefs of 
him whofe facrifice takes away the guikofour fin,- 
k called our cloatbingy that hides our pollution 
and ihame.. 

3. That after the giving of the law, the greateft^ 
mofli noble, aiid folemn part of the worfliip of God 
cbnfifted in facrifices. And this kind of worfliip 
continued, with the approbation of God, in the 
world about four thoufand years j that is, from' 
ihe entrance of fin until the death of the Mefliah, 
Ihe true facrifice^ which put an end unto all that 
was typical. 

.Thefe things being premi/ed, we may confidet 
what was the mind and aim of God in the inftitu- 
lion of this worfhip. One inftance, and that of 
the nioft folemn of the whole kind, will refolve U3 
in this enquiry. Two kids of the goats are taken 
for an offering for fin. Confider only how one of 
ihem was dealc wiihal, Hcjliall bting ihe livegoatf 

O Z 



162 Ibrgwenesi with God manifested 6f * 

end Aaron Jhcll lay both his hands upM the head cf 
the live goat^ and confefi over him all the iniquiiiti 
oj the children of Ifrael^ and all their tranfgreffions 
in all their fins^ putting them upon the heed of the 
goatj and Jhall fend him away by the hand of a ft 
man into the wildernefs^ and the goat ftiall bear up 
on him all their iniquities unto a land not inhabited^ 
Let us fee to what end k all this folemnity, and 
vbat is declared thereby. Wherefore (hould God 
appoint poor finful men to come together, to take 
a goat or a lamb, and to confefs over his head all 
their fins and tranfgreffions, and to devote him to 
dcftruflion under that confeffion ? Had men in-^ 
vented this them fclves, it had been a matter of nor 
moment. But it vras aninftitution of God,, which 
he bound his church to obferve, upon the penalty 
of his higheft difpleafure. Would that God who 
is infinitely good, and fo will not, who is infi- 
nitely true, holy and faithful, and fo cannot de^ 
iccive, call men out whom he loved, to a folemn 
reprefcntation of a thing wherein their cbiefeft,theiiP 
eternal concernment did lie, and fuffcr them to feed 
upon a-fhes ? Let men take heed that they mock not 
God ; for of a truth God mocketb not man, un* 
til he be finally rejefcled by him. For four thou* 
fand years together then, did God declare by fa-^ 
crifices, that J.here is forgivcnefs with him,and lead 
his people by thcni ti» make a public reprefemationr 
of it in the face of the world. This is a fccond un* 
conirolable evidence of 'M truth afierted, which 
jnay poffibly be of ufe to fo^ils that come indeed 
deeply and ferioufly to deal with God; for though 
the practice be ceafed, yet the inftruL)iw i^itendcd 
in them continues. 

IIL God's appointment of repentance unto fin- 
ncrS; doth reveal that there is lorgivenefs in him- 



' his Prescription of iiepenlance. ^ Hi 

tt\( ; i fay the prefcription of repentance is a rcve-- 
.la(ion of forgivenefs. After the angels had finned^' 
God never once called tbera to re]pentance. He 
would not deceive them, but let them know what 
ihey were to look for at his hands ; he bath no 
forgivenefs 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 fo 
unto the damned in helL God requires it not of 
them, nor is it their duty. There being no for- 
givenefs for them, what fhould move them to re^ 
pent ? Why fhould it be their duty fo to do ?^ 
Their eternal anguifh about (in committed haih 
nothing of repentance in it. Aflignation then of 
^repentance is a revelation of forgivenefs. God 
would not call upon a finful creature to humble it-- 
felf, and bewail its fin, if there were no way of re- 
covery, or relief >. and the only way of recovery 
from the guik of fin, is pardon. .He lookethon menj 
and if any Jay^ I have Jinnedy and perverted thai 
which' was right^ and it profited me not ;, he will de- V 
liver his foul from going int9 the pit^ and his life 
Jhall fte the light. . In the. foregoing verfes he de- 
clares the various ways that God ufed to bring mea 
Hnto repentance. He did it by dreams, by afflic- 
tions, by the preaching of the wordi What ihert 
doth God aim ai in and by all thefe various ways 
of teachings ? k is to caufe man to fay, I have 
finned and perverted that which was right. It is 
to bringtbim to repentance :- What now,- if He ob- 
rai<9 \m end, and m^H'Cometh to that which is aini^ 
ed at ? Why then, there is forgivenicfk for him. — i 
To improve this evidence, I Ih^Sf" iearf^rm tkefc 

(w0 things. * -^ 

X. That the prefcriptlon of repchiaa£e doth ihw 

deed evincQ that there is forgivenefs with Gbdr 



16* t'oYiimess imth CM, mdnifesttii, Kc. 

2. That every one in whom there is repentance 
wrought towat'ds Gbd, may certainly conclude, thait 
there lis forgiVenefs With God for him. 

1. No repentatice is acceptable with God, but 
wliat is built, or leans on the faith of forgivenefs. 
We have a cloud of witnefles udto this truth in the 
fcripture. Matiy there have been, many are re- 
corded, who have been convinced of fin, perplex^- 
ed about it, forry for it, that have made open con- 
feflion and acknowledgment of it, that under the 
prefEhg fcnfe of it, have cried out even to God for 
deliverance,, and yet have come (hort of mercy, 
pardon and acceptance with God* The eafes of 
Cain^ Pharaoh^ Saul^ Ahab, Judas^ and others^ 
night be infilled on.^ What was wanting that made 
all that they did abominable ? Gonfider one in- 
ftance for all : It is faid of Judas^ that he rcpent-- 
cd, but wherein did this repentance confift ? he was* 
convinced of his fin in- general : / havejinned.-"^ 
a. He w»s fenfible of the particdar fin whereof hfr 
ftood charged in confcience before God. 1 have 
tttrayed innocent blood : 1 atw guilty 6f blood, ia^ 
noceht blood,^ and that iri the vileft manner, by 
t?reachery : So that he comes, 3. To a full and o^ 
pen confefEon of his fin : 4. He makeis reftitutibn^ 
of what he was advantaged by his fin, he brought a^ 
gain the thirty pieces ojf Jilvcry teftifying an hearty 
fcJrrow that fpirited the whole. Meihinks now Jvh 
das his repentance looks like the young man's^ obe^ 
diente,. who cried out — All theje things have I done^^ 
fs there any thing ret lacking ? Yea, one thing was 
Ivanting to that young man, he had no- true fait!* 
©or love to God all this while, which vitiate^and 
fpoiled all the reft of his performances. One thing 
affo is wanting to this repentance of J^w^as, hehad 
BO faith x>i forgivenef^ in God ; that he could noC 



Same sinners aciualfy pardomd^, tCc'. lit 9 

believe ; and ihercfore^ after all this forrow, inftead 
ofcoming to him, he bids biiQ the utnu;)il deBancCi^ 
and haog^ binifelF. 

Indeed, faith of forgivenefs bath many degrees^ 
There is of thcm^ that which is indifpenfibly necef-f 
fary to render repentance acceptable. What it 19 
in particular, I do aot difpute. It is not an afTu- 
rance of the acceptance of our perfon^s in general. 
It is not that the pi^rticular fm, wherewith it may 
be the foul is perplexed, is forgiven, A general^ 
fo it be a gofpel difcovery that there is forgivcnef* 
in God, will fuffice. The church' expreffeth In 
thee the fatherlefs Jindeih mercy, I have this groundt> 
faith the foul ; God is in himfelf gracious and mer- 
ciful ; the fatherlefs, the dediiute and helpkfs, th%t 
come to him by Chrift, find mercy in him. >Jonc' 
in heaven and earth can evince, but that he may 
return to me alfo. Now let a raan*s coviQions be 
never fo great, {harp, wounding, his forrow ne- 
ver fo abundant, overflowing, abiding^ his eoq* 
feilion never fo full, free.or open, if this one thing, 
be wanting, all is nothing but what tencis to death. 

IV. Let us, as another evidence of this truth, 
conGder thofe, both under the old Teftamen^ and 
the new, concerning whom we have the greatcftaC- 
furance that God was well pleafed with them, ancf 
that they are now in the enjoyment of him. And 
this argument iinto this purpofe the apoftle infiftft 
upoa, and preffeth from fundry inftances Heb. xi. 
How many doth he there reckon up, who of old 
obtained a good report, and had this tedimony 
that they pleafed God ; ver. 25. All ihtjc inherited 
the promifes through believing ; that is^ obtaineft 
the fargiyenefs of (in. For, whereas by nature they 
were children of wrath, and under the curfe; q$ 

well a& othcr^^ obtaining aa infallible intereOr m 



il 46 Some Sinixefs acimllj/ par^orieJ* 

the fav'or of God^ and tlrw fcftfnniony, that t^ief 
pleafed him, k could no otherwife be. For with^ 
out this, on a juft account^ every one of them 
would have continued in the fiate wherein Adam 
was, when he heard the voice of God and was a- 
fraid# Wherefore it being evident^ that fome peir-» 
fons in all generations^ have enjoyed the friendfhip^ 
love and favor of God in this world, and at their 
departure out of it have entered into glory; it 
makes it evident that there is forgiveftefs of fm 
with him^ without which thefe things could not be^ 

Look unto Abraham ; he was the friend of God^ 
Knd walked with God ; God made a felemn cove- 
nant with him, and takes it for his meroorial 
throughout all generations, that he is the God of 
Abraham .' And he is doubtlefs now at reft with 
God« Our Saviour calls the place or condition 
whereinto blefled fouls are gathered^ Abraham*8 
bofom« He is at reft with whom others are at 
reft. 

The condition was the fame with I/aac arid ya^ 
cob ; they alfo are are in heaven; being alive unta 
and virith God. Our Saviour proves it from thef 
tenor of the covenant, / am the God o/^ Abraham, 
the God of Ifaac, the God of Jacob ; God is not the 
God oj the dead, but of the livings They are yet 
alive, alive unto God, and with hinn by virtuie of 
the covenant ; or after their death, God Would not 
be faid to be their God. This is the force 6f oor 
Saviour's argument in that place, that after their 
death, God was ftill their God, Then death had 
not reached their whole per fons r They were ftill 
alive with God in heaven; and their b<»dies hy 
virtxie of the fame covenant, were to be recovered 
Oujt of the duft. 

• '.3rhe f»mti$ tbeftat^wkh David. He wa3 a 



0nd accepted with God, ' 1 ft 

inati after God*s own hearty that did all his wilL 
and fulfilied all his pleafure. And although he died, 
and his body faw corruption, yet he is not loft, he is 
ivith God in heaven. Hence he ended his days tri- 
umphantly, in a full apprehcnfion of eternal reft, 
beyond what CQuld in this world be attained, ai^d 
and that by virtue of the covenant. For ihefe arc 
the laft words of David; Although my houfe be not 
Jo with God, yet he hath made with me an everlafting 
covenant^ afcertaining unto him fure and eternal 
inercies. 

Peter alfo is in heaven. Chrift prayed for him 
that his faith ihould not iail; and in his death he 
glorified God. 

So is Paul ; he alfo is in heaven ; he knew that 
when he was dififolved, he fliould be with Chrifl;. 
Here then we are encompaiTed abau£ with a cloud 
of witnefles. For, 

1. It is moft certain that they were all Cnners : 
They were all fo by nature ; for therein there is no 
difference between any of the children of meo« 
And perfonally they were finners alfo; they con- 
fefjT^d fo of tbemfelves, and Ibme of the iins of ail 
x>if them ftand upon record. Yea, fome of tbeni 
:were great ftaners^ or guilty of great and fignal 
niifcarriages. Some before their converfion, aa 
Abraham who was an idolater, andi^^u/wbo was 
/a perfecutor andablafphemer. Some after their con- 
verfion; fome in fins of the fiefli againft their o* 
bedience, as David; and fome in (ins of profeftipn 
againft faith) as Peter, ^jfothing then is more evident,, 
than that no one of them came to reft with God biu 
by forgivjcnefs. Had they never been guilty of any 
one fin, but only what is left lipoh record concern*^ 
ing them in holy writ, yet they could be faved 
Qt3> ^ther way. For be that irapfgreiTeth the iav^ 



1 68 Some Sinners acluaUy pari&nei 

in any one point, is guilty of the breach of the 
trfiolc. 

What Ihall we now fay ? Do we think that God 
hath forgivcnefs only for this or that individual per- 
fon ? No man queftions but that all thefe were 
pardoned. Was it by virtue of any fpecial per- 
fonal privilege, that was peculiar unto them ? 
Whence (hould any fuch privilege arife, feing by 
nature they were no better than others^ nor would 
have been fo perfonally had not they been deliver- 
ed from fin, and prepared for obedience by grace^ 
mercy and pardon ? Wherefore, they all obtained 
fbrgivenefs by virtue of the covenant, from the 
forgivenefs which is with God. And thisisequaU 
\y ready for others^ who come to God as they did 
by faith and repentance. 

3. Many ofthofe, concerning whom We have 
the afTurance mentioned, were not only finners^ 
but great finners, as was faid, which mud be alfo 
ifififted on, to obviate another objcQion. For 
fome may fay, that although they were finners, yet 
they were not fuch finners as we are. And ^Itho* 
they obtained forgivenefsj yet this is no argument 
that we fhal) do fo alfo, who are guiky of other fins 
than they were, and thofe attended with other ag- 
gravations than theirs were. To which I fay^^ 
that I delight not in aggravating, no, nor yet in 
repeating the fihs and faults of the faints of God 
tff old. Not only the grace of God, but the fins 
of men, have by fome been turned into lafciviouf* 
nefs ; or been made a cloak for their lufts. But 
yet, for the ends, and purpofes fof which they are 
recorded by the Holy Ghoft, we make mention of 
them ; that they may warn us of our duty, that we 
fake heed left we alfo fall, that they may yield us 
a relief under our furprifals, are they written. So 



^nd accepted with God. Idf. 

jtbcn, where the mention of them tends to the ad- 
vancement of fovereign grace and mercy^ which 
is the cafe in band, we may infift on them. I think 
then that without] mention of particulars, I may 
fafely fay; that there is no fin, no degree of fin, no 
aggravating circumdance of fin, no kind of con- 
tinuance in fin (the only fin excepted) but that there 
are thofe in heaven who have been guilty of them. 
It may be yet, fome will fay, that they have con*, 
fideredlhc fins and falls of Lot, David, Peter, Paul 
and the thief birafelf on ihe crofs, and yet they find 
not their own condition exemplified, fo as to con- 
clude, that they (hall have the fame fuccefs with 

them. 

Anfw. t. I am not (hewing, that this or that 
man (hall be pardoned, but only demonftrating, 
that there is forgivenefs with God, and that for 
all forts of fins and finners, which thefe indances 
do afliiredly confirm. And moreover, they man-* 
ifeft, that if other men are not pardoned, it is mere- 
ly becaufethey make not that application forfor-^ 
givenefs which they did, 

a. Yet'by the way, to takeo(Fihis objeQion al- 
fo, confider what the apoftle fays in particular 
concerning the feveral forts of finners that obtain* 
cd mercy. Be not deceived^ neither fornicators^ nor 
idolaters^ nor adulterers^ nor effeminate^ nor abu- 
Jers of them/elves with mankind^ nor thieves^ nor co- 
vetous^ nor drunkards^ nor reviUrSj nor extoriionersj 
Jhall inherit the kingdom of God ; and fuch were 
fome of 'fou^ But you are wafhed^ but you are fane- 
tifiedj but you are jufiified. Hell can fcarce, in no 
more words, yield us a fadder catalogue. Yet fome 
of all thefe forts were juftified and pardoned. 
3. Suppofe this enumeration of fins doth not 

reach the condition of the foul^ becaufe of fome ef^ 

P 



1 79 Som^ Sinners acluatlj/ pardoned 

pecial aggravation of its fin, not cxprcffcd. Let 
iUch a one add that of our Saviour's : Ifo}' unte 
you^ all manner of Jin and blajphtmyjliallbeforgu 
ven unto men^ but the blafphtmy againjl the Holy 
dhojl. They are not, they fliallnot beall aQually 
remitted, and pardoned unto all men ; but the}r 
are all pardonable, unto thofe that feek to obiaid 
pardon for them according to the gofpcL There 
is with God forgivenefg for them all. Now, cer- 
tainly there is no fin, but only that excepted, but 
it conies within the conipafs o\a\l manner oj Jin and 
blafphemy^ and foconfequently fome thathavcbceo 
guilty are now in heaven. 

We lake it for a good token and evidence of a 
virtuous healing water, when without fraud or pre- 
tence, we fee the crutches of cured cripples, and 
impotent pcrfons hung about it as a memorial of 
its efficacy. And it is a great demonftration of the 
fkill and ability of a phyfician^ when many come 
to a fick perfon, and tell him that we had the fame 
diftemper with you, it hkd the fame fymptoms, the 
fame cffefts, and by his ikill and care we are cured ; . 
Oh! faith the fick nfiaii, bring him untocne, I will 
venture my life in his hand. Now, all the faint* 
ofheaveli ftand about a fin-fick foul; for in thi* 
matter we are compaffed with a cloud of witneflcSj* 
And what do they bear witnefs unto ? What fay 
they unto a poor guilty finner ? As thou art, fo 
were we; fo guilty, fo perplexed, fo bbnoxiou.s to 
•wrath, fo fe^iring deftruflion frorn God; And 
whit way did you fleer, what courfcdid ybu takc^ 
to obtain the bleffed condition wherein now you 
arc ? Say they we went all to God through Chrift 
for forgivenefs^ and foUnd plenty of grace, mercy 
and pardon in him for us all. The rich man in the 
j)Brable thought it would be a great means of con- 



Jnd accepted with Gad* I ^7 1 

ir^rfion, iFbne (hould rife from the dead and preach : 
But here we fee,- that all the faints departed, and 
now in glory, do jointly preach this fundamental 
truth, that there is forgivenefs with God. 

Poor fouls are apt to think, that all thofe whoni 
they read or hear of to be gone to heaven, went 
thither becaufe they were fo good and fo holy. It 
is true, many of them were eminently and exem- 
plarily fo in their generations. All of ihcm were 
fo according to their degrees and mcafures ; for 
without holinefs no man can fee God. And it is our 
duty to labor to be like unto them in. holinefs ; if 
ever we intend to be fo in happinefs and glory^ 
But yet not oncofthcm, not any one that is now 
in heaven, Jefus Chrill alone excepted, did ever 
comethither any other way but by forgivenefs of 
iin ; and that will alfo bring us thither, though we 
fcome fhortof many of them in holinefs and grace* 

And this evidence of forgivenefs I the rather 
urge, becaufe I find the apoftle Paul doing of it 
eminently in his own perfon, / thank Chriji jfefus 
our Lord who hath enabled me^ for that he counted 
me faithful^ putting me into the minifiry ; who was 
before a blafphemer and a perfecutor^ and inju^ 
rious* Bui I obtained mercy ^ becaufe I did it igner- 
antly in unbelief. This is a faithful faying^ and 
worthy of all acceptation^ that Jefus Chrifl came iu^ 
to the world tofavefinners^ of whom I am chief. A 
great finner, faith he, the chiefeft of finners I was, 
which he manifcfts by fome notable inftances of hi^ 
fin. I waf, faith be a blafphemer, the highcft Gn 
againft God ; a pcrfecutor, the higheft fin againft 
the faints ; injurious, the higheft wickednefs to- 
wards mankind ; But, faith he, / obtained mercy^ 
I am pardoned, and that with a bleffed efFeft. Firfl 
That he ihpuld after all this be fo accounted faith- 



172 Patience ef God towards the Worldr 

fulas to be put into the miniftry. And then that 
the grace of our Lord Jcfus Chrift in him and to- 
"wards him, was exceeding abundant. And what 
vas the Teafon, what was the caufe that he was 
thus dealt withal ? Why^ it was that he might be 
a pattern, an evidence, an argument, that there 
■was grace, mercy, forgivenefs, to be had for all 
forts of Cnners that would beUeve to life crerlaft- 
ing. 

To conclude then this evidence. Every one wha 
h now in heaven, hath his pardon fealcd in the 
blood of Chrift. All thefe pardons are as it Were 
•hanged up in thegofpel ; they are all enrolled in 
the promifes thereof, for the encouragement of 
ihem that Hand in need of forgivenefs^ to come 
and fue Out theirs aHo. Fear not then the guilt of 
lin, but the love of it, and the power of it. If we 
love and like fin- better than forgivenefs, we (hall 
affuredly go without it. If vte had but rather be 
pardoned in God's way, 4han pet ifli^ our condi- 
tion is fecure. 

V. The fame is evident from the patience oTGod 
towards the world, and the end of it. For the clear- 
ing hereof ive may obferve, 

1, That upon the firft entrance of fin, and 
•breach of that covenant which God had made with 
mankind in Adam, hemighi immediately have ex- 
^i*cuted thfe threatened curfc, and have brought fc- 
•lertial death upon them that finned. Juftice re- 
quired that it (hould be fo, and there was nothing 
5n the whole creation ta interpofe fo much as for a 
reprieve, or a refpitc of vengeance. And had God 
then fent finning man with the apoftate angels that 
induced him into fin, immediately into eternal de- 
ilrudion, he wouldhave been glorified in his right* 
eoufnefs afld feverityi by and. afflOBg the angeU 



Jn evidence qf/orgmnesi. 17^ 

that finned not; or he could have created a ncvr 
race of innocent creatures, to have worfliipped him 
and glorified him for his righteous judgment : cven^ 
as the elea at the lad day, Ihall do for the deftruc- 
tion of ungodly men. 

2, God hath not taken this courfc. He hath 
continued the race of mankind for a long feafoii 
on the earth ; he hath watched over ihem with his 
providence, and excrcifed exceeding patience, for- 
bearancc and long-fufFering towards them. 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. 

3v That there is a common abufe of this pa- 
tience of God vifible in the world in all generations.. 
So it was of old ; God faw it to be fo, and com- 
plained of k. All the evil, fin, wickednefs, that 
hath been in the world, which no heart can con- 
ceive, no tongue can exprefs, hath been all an a- 
bufe of this patience of God. This with the mod 
is the confequent of God's patience and forbearance. 
Men count it a feafon to fulfil all the abominations 
that their evil hearts can fugged unto them, or Sa- 
tan draw them into a combination with himlelf in. 
This the (late of things in the world proclaims, and 
every one's experience confirms. 

4. Let us therefore confider what is the true and 
proper end of this patience of God towards the 
world, enduring it in fin and wickednefs, for fo 
long a feafon, and fuffering one generation io be 
multiplied after another. Shall we think that God 
bath no other defign, in all his patience towards 
mankind in all generations, but merely to fuffcr 
them all and every one, without exception, to 
fin agairift him, diflionor him, provoke binl, 
that fo be may at length everlaftingly dc/lroy ihcn:> 

* 2 



' 1 



1 74 Patience of God towards the Worlds 

m 

all ? It is conFeft that this is the conTcquent, the 
event of it with the mod, through their perverfc 
U'ickcdnefs, with their love of fin and pleafurc. 
But is this the defign of God ? his only defign f 
hath he no other purpofe but merely to forbear 
them a while in their folly, and then to avenge 
himfelfupon them? Is this his intendment, not 
only towards thofe who are obftinate, in their 
darknefs, ignorance, and rebellion againfl him^ 
whofe damnation is jufl, and fleepeth not ; but 
alfo towards thofe whom he flirs up by his grace 
to feek after a remedy and deliverance from the 
ftate of fin and death ? God forbid ; yea, fuch an 
apprehcn(ion would be contrary to all thofe no- 
tions of the infinite wifdom and goodncfs of God 
which arc ingrafted upon our hearts by nature, 
and which all his viorks manifeft and declare. 
Whaitiver, therefore it be, this cannot be the de- 
fjgn of God^ in bii patience towards the world. It 
cannot be, but he muft long fince have cut ofF 
the whole race of mankind, if he had no other 
thoughts and purpofcs towards them. 

5. Let us therefore fee what is the end of thi« 
patience, and what it icacheih us. Now it caiv 
have no end poffible, but only that before rejeQ:- 
cd, unlefs there be forgivenefs of fins with God, 
Unlefs God be ready and willing to forgive the fins 
of them that come to him according to his appoint- 
ment, his patience is merely fubfervient unto a de- 
fign of wrath, anger, fevcrity, and a refolution to 
deftroy : Now this is an abomination once to fup- 
pofe, and would refle£l unfpeakable difbonor up- 
on the holy God. Let a man but deal thus, and 
it is a token of as evil an habit of mind, and per« 
verfe as any can befall him. Let him bear with 
thefe that are in his power in their fauks^ for no 



An evidence of Ibrgwenets, f T* 

other end, or with no other defign, but that he 
may take advantage to bring a greater punifhment 
and revenge upon them ; and what more vile af- 
fe8ion, what more wretched corruption of heart 
and mind, can be maniFeft ? and (hall we think 
that this is the wholcf defign of the patience of 
God ? God forbid. 

It may be obje£led that this argument is not co^* 
gent, becaufe of the inftance that lies againft it, in 
God's dealing with the angels that finned. It is 
evident, that they fell into their tranfgreffion and 
apoftafy, before mankind did fo; for they led 
and feduced our firft parents into (in ; and yet 
God bears with them, and exercifeth patience ro-' 
wards them to this very day, and will do fo un* 
to the confummation of all things, when they fhall' 
be caft into the fire prepared for the devil and his^ 
angels. And yet it is granted that there is no for- 
givenefs in God for them ; fo that it doth not ne- 
ceffarily follow^ that there is fo for man, becaufe 
of his patience towards them. 

I anfwer,, that this muft be more fully fpokery 
unto, when we come to remove that great objec- 
tion againit this whole truth which was mention* 
ed before, taken from God's dealing with the fin- 
ning angelsy whom he fpared not ; at prefent two 
or three obfervations will remove it out of our 
way. For, 

1 . The cafe is not the fame with the finning an- 
gels, and the race of mankind in all generations* 
There ^re no other angels in this condition, but 
only thofe individuals who firft (inned in their own 
perfons. They are not in the providence and pati- 
ence of God, multiplied and increafed in enfuing 
tiaies and feafons; but they continue the fame in- 
dividual perfons who firft finacd; and no more* 



176 faticnce of God towards the Worlds Uc. 

So that ioitncdiate execution of the whole pu- 
niOiment due to their fin, would not have 
prevented any increafe of tbcm : But now with 
man it is otherwifc. For God continues his 
patience to wards them, to the produ£lion of mil- 
lions of other perfons who were not aQually 
in the Brft (in. Had not God fo continued his 
forbearance, their being, and confequently their 
fin and mifery had been prevented ; fo that the 
cafe is not the fame with finning angels and men. 

2. indeed God excrcifcth no patience toward 

the angels that (inned ; and that becaufe he had no 

forgivenefs for ihcm. So Pe^fr tells us ; Godffa^ 

red not the angels that Jinnld^ but cajl them down 

into hell^ and delivered them into chains ofdarknefs. 

Immediately upon their fin they were caft out of 

the prefence of God, whofc vifion and enjoyment 

ibcy were made for, and which they received fomc 

^ experience of. And they were caft into hell, as 

the place of their ordinary retention, and of their 

prefent anguifli under the fenfe of God*s curfc 

and difpleafure. And although they may fome 

of them be permitted to corapafs the earth and to 

. walk to and fro therein, to fcrve the ends of God^^s 

-holy, wife providence, and fo to he out of their 

prifon; yet they arc ftill in ihcir chains: For they 

were delivered unto chains of darknefs, to be 

kept unto the laft judgment. And in thefe things 

they lie aflually under the execution of the curfe 

of God ; fo that there is indeed no patience exer- 

cifed towards them. If a notorious malefeQor, or 

murderer, be committed untOj a dungeon, and 

kept bound with iron chains to prevent bis efcape, 

until the appointed day of his folemn judgKient 

and execution, without the. lead intention to fparc 

.him J none will fay there is patience cxcrcifed IQ- 



Experience 0f ike Saints^ ifl?. Ytt 

Avards him ; things being difpafed only fa, as that 
his punifliment may be feeure and fcverc. And 
fuch is ihc cafe, fuch is the condition of the an- 
gels that finned, who are not therefore to be ef- 
teemed objefts of God*s patience* 

3. The reafon why the fall and final puniQiment 
of thefe angels are refervcd and refpked unto the 
appointed feafon, \$ not for their own fakes, their 
good, benefit, or advantage at all ; but merely, that 
the end of God's patience towards mankind migh( 
be accomplifhed. When this is once brought 
about, they Ihall not be fpared a day, an hour^ 
a moment. So that God's difpenfation towardt 
them, is nothing bi>t a mere withholding the in*- 
fliBion of the utmoft of their punifliment umil he 
hath accomplifhed the bleffed ends of hh patrcnce 
towards mankind. 

VL The faith and experience of the faints in 
^his world, give in teftiihony unto this iruih^ and 
'we know that their record in this matter is true. 
Let us then afli of them, what they believe, what 
they have found, what they have experienced of 
as to the forgivenefs of fin. This God himfelf di- 
refts and leadsus unto^ by appealing unto our own 
experience, whence he shews ui that we may take 
relief and fupportment in our diftreffes : Hajlthou 
not heard ; hafi thou not known ? Haft not thou 
thyfclf, who now crieft out, that thou art loft and 
ondone, becaufe God halh forfaken thee, found 
and known by experience the contrary from his 
former dealings with thee ? And if our own ex- 
periences may confirm us againft the workings of 
our unbelief, fo may thofe of others alfo. And 
this Ls that which Eliphaz direfts Job unto ; Call 
now if iktrc be any that will anfwtr thce^ and to 
which of the faints wilt tho u look. It b not a fup- 



17S Experience of the Saints t t/^cV 

plication to them for help, that is ibtendedj but ^ti 
enqiry after the experience in the cafe in hand, 
wherein be wrongfully thought they could not juf- 
tify Job» In the Hcb^ to which of ike faints on the 
right hand or kft^ wilt thou.have regard in this 
matter? Some would fooUfhly hence feck to con^ 
firm the invocation of the faints departed; wheri 
indeed if they were intendedy it is rather forbid- 
den and difcountenanced than directed unto. But' 
the faints here, are The faints that are in the tarth^ 
whofe experiences Job is directed to enquire into^ 
and after. David makes it a great enGouragemeni 
unto waiting upon God, as a God hearing pray- 
ers, that others had done fo and found fuccefs ;* 
This poor man cried unto the Lord^ and the Lord 
heard kim^ and faved him out of his troubles, if 
he did fo, and had that bleOed iflue^ why Ihoulld 
not we do fo alfo ? The experiences of one, are 
often propofed for the confirmation and ei^ablith- 
ment of others ; fo the fame David^ Come^ faith he^ 
and hear all ye that fear God^ and I will dc$lar$ 
what he hath done for my foul. He contents not 
himfelf ta mind them of the word, promifes, and 
providence of God, which he doth moft frequent- 
ly ; but he will give them the encouragement and 
fupporimcnt alfo of his own experience. So Paul 
tell us, That he was comforted of God in all his tri^ 
bulation^ that he might be able to comfort them which 
are in any trouble, by the comfort wherewith he him* 
felfwas comforted of God, That is, that he might 
be able to communicate unto them his own expe- 
rience ^of God's dealing with him, and the fatis- 
faflion and affurance that he found therein. So 
alfo he propofeth the example of God's dealing 
with him in the pardon of his fins, as a great mo- 
tive Unto others to believe. And this mutual coa^- 



The evidence that is, t/tc. Hf 

Hiunication of fatisfying experiences in the thingi 
of God, or of our fpiritual fcnfeand evidence of 
t.hc power, efficacy and reality of gofpcl truths, 
being rightly managed, is of fingular ufe to ail 
forts of believers. So the fame great apoftle ac«i 
quaints us in his own example; / long to fee you^ 
that I may impart unto you fomefpiritual gift^ to the 
end you may be ejlablijhed ; that is^ that I mmy be 
Comforted together withyouj hy the mutual Jaith hoik 
of^ouand me: He longed not only to be inftru6t« 
ed of them in the purfuit of the work of the rain- 
iflry coii>mitted unto him, but to confer alfo with 
.them about their mutual faith, and what experien* 
ces of the peace of God in believing, they had at* 
.t-ained. 

We have in our cafe called the teftimony of the 
faints in heaven, with whom thefe on earth do 
make up one family, even that one family in hea- 
ven and ^arth, which is called after 4hc name of 
the father of our Lord Jefus Chrift. And they all 
^grce in their teftimony, as becomes the family and 
children of God. But thefe below, w« may deal 
perfonally with ; whereas we gather the witnefs of 
tlic other only from what is left upon record con* 
cei^ning iherti. 

You will fay then, what (hall a nflan do^ who 
(fannot find or obtain an experience in himfelf of 
what is affirmed in the word ? He cannot find the 
death of Chrift crucifying fin in him, and he can- 
not find the Holy Ghoft fanflifying his nature, or 
obtain joy in believing. What (hall he then do? 
Shall he not believc^or profefs thofe things to be 
fo, becaufe he cahnot obtain a blefled experience 
of them ? I anfwer, our Saviour hath perfeflly 
given direftton in this cale ; If any man will do his 
^ili^ he shall know of the do^rine^ whether it be ^ 



I W> The ^idence then is. Kt. 

God^ or whether I f peak ofmyfclf. Continue m 
following after the things revealed in the do8rine 
of ihe gofpel, and you fhall have a fatisfa£lory 
^xperbnce tbat they are true, and that they are of 
Cod; ceafe not to a£l faith on them, and you 
ihall find their elFcfls ; f^r ihtnjhall wc know^ if 
we Jollow en io knotv ihc Lord. Experience will 
euFue upon permanency in faith and obedience. 
Yea, the firft ad of fincere believing will be ac* 
^ompaiiied wiih fuch a tafte, will give the foul fo 
much experience s^s to produce a firm adherence 
unto the things believed, and this is the v^ay to 
prove what ii that good and acceptable and perJtB 
will of G.od which is revealed unto us. 

Where there is an inward fpiritual experience 
of the power, reality and efficacy of any fuperna- 
tiiral truth, it gives, great fatisfaSion, (lability and 
affurance unto the fouU It puts- the foul out 
of danger, or fufpicion of being deceived; and 
gives it to have the teftimony of God injtfelf. So 
the apoftle tells us, He that believeth on the Son of 
God hath the witnefs in himfelf He had difcourf- 
ed of the manifold teftimony that is given in he^*- 
ven by all the. boly perfons of the Trinity, and on 
earth by grace and ordinances, unto the forgive- 
iKfs of fin^, and eternal life to be obtained by Je^^ 
fus Chrift* And this record is true, firm and lia- 
ble, an abiding foundation for fouls to reft upon^ 
that will never deceive them. But yet ail this 
while it is without us; it is that whieh we have no 
experience of in ourfelves: Only we reft upon it^ 
becaufe of the authority and faithfulnefs of them 
that gave it. But now he that aflually believeth^ 
he hath the teftimony in himfelf; he hath by expe- 
rience a real evidence and affurance of the things 
teftified unto, namely^ that God hath given u$ eter^ 



in Spiritual Experience. iSi 

n^l ii/e^ and that this lije is in the Son, Let us 
theu a little confidcr, wherein this evidence con- 
iiiteth, and from whence this afTurance arifeth. 
To this end Tome few things muft be confidered : 
As, 

1, That there is a great anfwerablenefs, and cor- 
rcfpondency between the heart of a believer, and 
the truth that he doth believe. As the word is 
in the gofpel, fo is grace in the heart ; yea, they 
are the fame thing varioufly expreffed, You have 
obe^ed/rcm the hearty the form of doHrine delivered 
Unto you. As our tranUation doth not, fo I know, 
not how in fo few words to exprefs that which is 
emphatically here infin'.iated by the Holy Ghoft. 
The meaning is, that the doQrine of the gofpcl 
begets the form, figure, image, or likenefs of it- 
felf in the hearts of them that believe; So they are 
cafl into the mould of it. As is the one, fo is the 
other. The principle of grace in the heart, and 
that in the word, are as children of the fame parent 
completely referabling and reprefenting on« ano- 
ther. Grace is a living word, and the word is fi-* 
gured, limned grace; As is regeneration, fo is a 
regenerate heart ; as is the do£lrine of faith, fo is 
a believer; And this gives great evidence unto, 
and afTurance of the things that are believed. As 
we have beard, fo we have feen and found it ; fuch 
a foul can produce the duplicate of the word, and 
fo adjuft all things thereby. 

2. That the firft original expreflion of divine 
truth is not in the word, no not as given out from 
the infinite abyfs of divine wifdom and veracity, 
but it is laid up and expreiTed in the perfon of 
Chrift« He is the firfl pattern of truth, which from 
him is expreffed in the word, and from, and by 
the word impreffed on the hearts of believers; f» 

Q 



182 Tht Evidence thai ii 

that, as it hath plcafed God that all (h^ tredfbt^ 
ofwifdom and knowledge fhould be in him, dwell 
in him, liavc their principal refidence in bim : So 
the whole word is but a revdatioa of the truth ia 
Chrift, or an expreOion of his image and likenefs 
to the fons of men. Thus we are fiiid to Uurn iht 
truth as it is in Jefus. It is in Jefiis originally ,an<i 
really, and from him it is communicated unto us 
by the word. We are thereby taught, and do learn 
it ; for thereby, as the apoftle proceeds, we ari 
tenewedin the fpirit of our mind^ and do put on the 
fiew man^ which ajltr God is created in righteoufnefs 
end true holinefs. Firft, the truth is in Jefus ; then 
it is expreffed in the word : this wor<lj learned and 
believed, Becomes grace in the heart, every way 
anfwering unto the Lord Chrift his image, from 
vhom this transforming truth did thus procecdi 
Nay, this is carried by the apoftle yet higher^ 
tiamely unto God the Father himfclf^ whofc im- 
age Chrift isj and believers his, through the word^ 
We all with open/act^ beholdirig is in a glajs the 
glory of the Lordj are changed into the fame image^ 
from glory to glory by the fpirit of the Lord, Th^ 
firft pattern or example of all truth and holinefs 
is God himfelf ; hereof Chrift is the image. Hence 
we are faid to fee the glory of God in the face of 
Jefus Chrift; becauffthe being his image, the love 
grace, and truth of the Father are reprefented and 
made confpicuousin him; For we arc faid to be* 
hold it in his face, becaufe of the open and illuftjii 
ous manifeftation of the glory of God in bim. 
And how do we behold ihrs glory ? In a glafs (ns 
in a glafs) that is, in the gofpel, which hath the 
image and likenefs of Chrift, who is the image of 
Cud, rcfleSed upon it, and communicated unto 
it. So have we traced truth and graie fr^m ck# 



iri fyinlual Expermce. Ill 

l^rfon of the Fathi^r, unto the Son as a mediator, 
and thence transfufed into the word. In the Fa- 
ther it b eflentialiy ; in Jefus Chri(t originally and 
exempiarily^ and in the word, as in a tranfcript or 
copy. But doth it abide there ? No, God by the 
word of the go{^\ Jhints into our hearts. He irra- 
diates our minds with a faving light into it, and ap- 
prehenfion of it^ And what thence enfues ? The 
foul of a believer is changed into the fame image, 
by theeffeQual working of the Holy Ghoft, that is 
the likenefs of Chrift implanted on the word, is 
imprefled on the foul itfeif, whereby it is renewed 
into the image of God, w hereunto it was at fir It 
created. This brings all into a perfeQ harmony. 
Divine truth fo conveyed unto us, is firm, ftable 
and immoveable ; and we can lay of it in a fpiri-^ 
tual fenfe, that which we have hcard^ that which 
we have fcen with our eyes, which we have looked up^ 
OHj and eur hands have handled of the word of life^ 
we know to be true. Yea, a believer is a teflimo- 
ny to the certainty of truth in what he is, much 
beyond what he is in all that he faith. Words 
may be pretended ; real effe6ls have their teftimo* 
ny infeparabiy annexed unto them. 

3. Hence it appears, that there mud needs be 
great affurance of thofe truths which are thus re- 
ceived, and believed. For hereby are the fenfes 
exercifedlo difcerngood and evil. Where there is 
a fpiriiual fenfe of truth, of the good and evil that 
is in doQrincs, from an inward experience of what 
is fo good^ and from thence an avcrfation unto 
the contrary ; and this obtained by reafon of an 
habitual frame of heart, there is ftrengtb, there is 
iledfaftnefs and affurance. This is the teaching of 
the unElion, which will not, which cannot deceive. 
Hence many of old and of late, that could not dif- 



184 The Evidence that is 

pule, could yet die for the truth. He that came 
to another, and went about to prove by (bphitlical 
rcafonings that there was no fuch thing as motion, 
had only this return from him, who either was not 
able to anfwer his cavilling, or unwilling to put 
bimfelf to troubleabout it; he arofe, and walking 
upon and down, gave him a real confutation of 
\\s fopbiftry. It is fo in this cafe : when a foul 
hath a real experience of the grace of God, of the 
pardon of fins, of the virtue and efficacy of the 
death of Chrill, of juHification by his blood, and 
peace with God by believing ; let men, or devils, 
or angels from heaven, oppofc thefe things, if it 
cannot anfwer their fophifms, yet he can rife up 
and walk; he can, with all holy confidence and 
adurance, oppofe his own fatisfying experience 
unto all their arguings and fuggeftions. A roan 
•will not bedifputed out of what he fees and feels; 
and a believer will abide as firmly by his fpiritual 
fenfe, as any man can by his natural. 

This is the meaning of that prayer of the apof- 
' tie, That your hearts might be comforted^ being knit 
together in love^ unto all riches oj thejull ajfurance 
of underjlanding^ to the acknowledgments oJ ihe myf- 
tery of God^ and oJ the Father^ and oJ Chrijt. Un- 
derftanding in the myfteries of the gofpcl they had • 
but he prays, that by a fariher experience of it, 
they might come to the ajfurance oJ under jianding. 
To be true, is the property of the doQrinc itfelf, 
to be certain or afluredis the property of our minds. 
Now, this experience doth fo unite the mind and 
truth, that we fay fuch a truth is mod certain, 
whereas ccrtjainty is indeed the property of our 
minds, or their knowledge, and not of the truth 
"known. It is certain urfto us, that is wc have an 
affurcd knowledge of it, by the experience wc have 



in Spiritual Experience. 1 8^ 

of it. This is the ajfurance oj underjlanding here 
mentioned. And he further prays, that we may 
coiae to the riches of this aflurance ; that is to aa 
abundant ptentiful afluranee. And that io ihe ac-* 
knowltdgment of the myjlery ofGod^ owning it from 
a fenfeand experience of its excellency and worth.^ 
And this is in the nature of all gofpel truths ; 
they are fitted and fuited to be experienced by a 
believing foul. There is nothing in them fo fub- 
lime and high, nothing fo myfteriou^, nothing To 
feemingiy low and outwardly contemptible, but 
that a gracious foul bath experience of an excellen- 
cy, reality, power and efficacy in it all. For in- 
fiance ; look on that which concerns the order and 
worihip of the gofpel : This fi^ms to many to be 
a mere external thing, whereof a foul can have no 
inward fenfe or relifb. Notions there are many a- 
bout it, and endlefs contentions, but what more ? 
Why, let a gracious foul in fimpltcity and finceri- 
try of fpirit^ give up himfelf to walk with Chrift ac- 
cording to bB appointment, and he ihall quickly 
find fucb a tafte and relifh in the feUowfhip of the 
gofpel, in the communion of faints, and of Chrift 
amongft ihesa^ as that be fiiall come up to fucb 
riches of affurance in the underftanding and ae* 
knowledgment of the ways of the Lord, as others 
by their ^fputji»g can never attain unto. What is 
fo highy glorio«is, and myfterious as the doctrine 
of the ever bleffed trinity ? Some wife men hav^ 
Ihougbt meet to keep it vailed from ordinary chrif- 
tians > and fome have delivered it in fuch terms, a» 
that they can underftand nothing by themr Bur 
take a believer, who hath tafted bow 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 workof tiw? 



1S6 The Evidence that is 

Spirit, creating grace and comfort in the foul, and 
hath had an experience of the love, holinefs and 
power of Gad in them all, and he will, with more 
firm confidence, adhere to this myfterious truth, 
being led into it and confirmed in it, by fome few 
plain tedimonies of the word, than athoufand dif- 
puters (hall 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 facrifice their lives 
on bare fpeculations. Experience will give :a{fu- 
ranee and {lability. 

We have thus cleared the credit of the teftimony, 
now to be improved. It is evident on thefe grounds, 
that there is a great certainty in ihofe truths, where- 
of believers have experience. Where they coai* 
municate their power unto the heart, they give an 
unqueftiondble affurance of their truths. And when 
that is once realized in the foul, all difputes aboul« 
it are put to filence. 

Thefe things being fo, let us enquire into xhe 
faith and experience of the faints on the earth, as to 
what they know of the truth propofed unto confir- 
mation ; namely, that there is forgivencfs with 
God. Let us go to fome poor foul that now walks 
comfortably under the light of God's countenance^ 
and fay unto him. Did we not know, you fome 
while fince to be full of fadneft, an.d great anxiety 
of fpirit ; yea, forrowful aimoft to death, and bitter 
in foul ? 

Anfw. Yes, faith he, fo it was indeed ; ray days 
were confumed with mourning, and my hie with 
forrow ; and I walked hca^vily in fear and bitter- 
ncfs of fpirit all the day long. 

Why, what ailed you, what was the matter w ^^ 
you ; feeing as to the outward things you were 
peace ? 



in Scriptural Experience* 1 87 

' An/. The law of God had laid hold upon me, 
and flain me ; 1 found my felf thereby a woful (in- 
ner, yea, overwhelmed with the guilt of fin. Eve- 
ry moment I expeded tribulation and wrath from 
the hand of God ; My fore ran in the night and cea- 
fed not^ and my foul rejfufed comfort* 

How is it then that you are thus delivered, that 
you are no more fad ? Where have you found eafc 
and peace ? Have you been by any means deliver- 
ed, or did your trouble wear off, and depart of its 
own accord ? 

Anfwi Alas, no; had I not met with an effefiu- 
al remedy, I had funk, and everlaftmgly perifhed. 

What courfe did you take ? 

Anfw. I went unto him by Jefus Chrift againft 
whom I have (inned, and h<ive found him better 
pnto me, than I could expe6i, or ever ihould have 
believed, had not he overpowered my heart by his 
Spirit. Inftead of wrath which I feared, and that 
juftly, becaufe I had deferved it, he faid unto me in 
Chrilt, Fury is not in me* For a long lime I could 
not believe it ; I thought it impoGible that there 
ihould be mercy and pardon for me, or fuch a one 
as L But he (till fupported me, fometimes by one 
means, fometimes by another ; until taking my 
foul near to bimfelf, he caufed me to f<se the folly 
of my unbelieving heart, and the vilenefs of the 
hard thoughts I had of him, and that indeed there 
is with him forgivenefs and plenteous redemption. 
Thi& hath taken away all my forrows, and given 
me quietnefs, with relt and aifurance. 

But are you fure now that this is fo, may you 
not poflibly be deceived ?. 

Anfw. Says the foul ; I have not the leaft fufpi- 
cion oFany fuch matter; and if at any time ought 
doih arife to that purj^ofe^ it is quickly overcome, . 



^ 



I H SttigiihJts wership of Sinners 

Bat hbW ire you confirmed ih this petruafibn ? 

:/4rt7tt;. That fchfe of it which 1 hav6 ih my heaff, 
fhat fwcfeth^Fs siitd reft whith I have experience of, 
that ifrfiuetK!^ it hath Upoh my foul, that oblig&tioin 
I find laid tipan Ine by it untd all thankful obedi- 
ence ; that relief, fupportment and con folat ion that 
it hath afforded me in trials and troubles, in the 
roouth of Ihfc gtave, and entrahces of eternity, all 
arrfweHrtg vrhat is declared concerning thefe things 
in the vrord, m\\ ntrt fuffcr me to be deceived. I 
could not indeed receive it, until God w&s pleafed 
to fpeak it uhto me. But now, let Satan do his ut- 
moft, I fhall never ceafe to bear this teftimony, 
that there is mercy and forgtvenefs with him. 

How thany thoufands may we find of ihcfe m 
the World, who have had fueha fealof this truth ill 
their heatts, as they cannot only fceurely lay dowA 
thcif lives in the confifmation of it, if called there- 
unto, but alfo do cheerfully afid triumphantly ven* 
ture thek etet-nal coficerhmehts upon it. Yea, thii 
k the rife 6f k\\ that peace, ferenity of Mindj and 
ftrOhg Cdfnfbisft'ioh whidiitt tftis World they ate iakd» 
partakers of. 

Now this i^ to mc, o\\ iht prineiptes be^fore laid 
down, an eVidetrte gteat aind ittvpoi^faht. God hkth 
^ot m^artifefted this ttuth unto the faints, thus copi^ 
cd it Out of hi^ word, aitd exemplificti it iti ibeir fouby 
to leive them Uftder any poffibility of being deceivcfda. 

VII. Gt>d*s inftitution of religious worfliip and 
hoAoT therein to be rendered unto him by finners^ 
is another evidenctj that theve h forgivenefs iffhU 
hitnf. 1 have inflanced before in one particular of 
worfliip to this purpofe ; namely, in that of faerift* 
tes. But therein we intended only their particular 
nature and fignification, how they declared falid 
manifeBicd reconciliaiion^ atonement^ atid par dofti^ 



Jn Evidence of J^rgivcness with God. IBO 

That nbw aimed at, is to (hew, how all the wor- 
Ihip that God hath appointed unto us, and all the 
honor which we give unto his holy Majefty there- 
by, is built upon the lame foundation, namely, a 
iuppofition of forgivenefs ; and^is appointed to 
teach it. and toafcertain us of it, which (hall briefly 
be declared. To this end obfcrve, 

Fir/i^ That the general end of all divine and re- 
ligious worfliip, is to raife unto God a revenue of 
'glory out of the creation. Such is God's infinite, 
natural felf-fufficiency, that he (lands in need o( no 
fuch glory and honor. He was in himfclf no left 
infinitely and eternally glorious, before the creation 
of all or any thing whatever, than he will be, when 
;he (hall be encompafled about with the praifes of all 
,lhe works of his hands. And fuch is his abfolute 
perfe6iion, that no honor given unto him, no ad- 
miration of him, no afcription of glory and praife, 
can add an thing unto him. Hence faith the pfal- 
mift. My goodnefs extends not unto thee. It doth 
.not fo reach thee, as to add unto thee, to profit thee, 
•as it may do the faints that are on earth. Can a 
man be profitable unto God fas a man that is wife may 
-be profitable unto himfelf ? Is it any pleafurc to the 
.Almighty that thou art righteous^ or is it gain unto 
,him that thou make/l thy ways perJeEl ? There is no 
doubt, but that it is well plea(ing unto God, that 
we (hould be righteous and upright : But we do 
him not a pleafure therein, as though he Rood in 
need of it, or it were advantage or gain unto him. 
.If thou be righteous what givefl thou him^ or what re- 
ceiveth he at thine hand ? And the reafon of all this 
.the apoftic gives us : Of him^ and through him^ and 
.to him are all things. Being the fir(t (overeign 
caufe, and laft abfolute end of all things, every way 
perfect and felf-iufficient^ nothing can be added ua- 



1^6 ItttigiouB wrship of SmntfUi 

* 

to him. Ov ti the feme ajioftle fpeaks, H^d iidt 
madelht ivorld^ and all things therein feeing that ht 
is the Lord of htavtn and earth, is not worjkiffd 
'with men's hands^ as though he needed any things fnk 
ing he giveth unto all life and breath, and all things. 

Secondly^ Wherefore alt the revenue of glory 
that Gad will receive by his worfliip, depend* 
merely on his own voluntary choice and appoint- 
ment. All worfhip, I fay^ depends now on the 
fovereign will and pleafure of God. It is irue^ 
there is a natural worfliip due from rational crea^^ 
tures, by the law of their creatioh. This was in- 
difpenlibly and abfolutely neceflary at firft. The 
Very being of God, and order of things required 
that it (hould be fo. Suppofing that God had 
made fuch crieatures as we are^ it could not be^ 
but that moral obedience ^vas due to him ; namely 
that he (hould be believed in, truftcd and obeyed 
as the firft caufe, laft end^ and fovereign Lord of 
iiW : But the entrance of fin, laying the finner ab- 
folutely under the curfe of God, utterly put an tni 
to this order of ihiftgs* Man was now to have 
^erifhcd imtnediatety, and an end to be put unto 
the law of this obedience* fiut here, in the fove* 
i'eign will of God, an interpofition was made be- 
tween fin and th^ fentence; and man was refpited 
from deftruQibrik All worfhip foUoVving hereon, 
even that which was before natural by the law of 
creation, is now refolved into aii arbitrary aft of 
God's wilt. 

Aad unto this trtd is all worffiip defighed, name- 
ly to give glory unto God. For, as God haih 
faid, that he will be fanQified in all that draw nigh 
unto him, that is in his worfhip, and that therein 
he will be glorified, and that he that ofFereth him 
oraife, that is^ peifarmeth any pari of his Worfhip 



An £lvid0Hce of Forgivcnas mih God. \$i 

Abd for vice, glorifiieth bim, Pfalm I. 23. So ibc 
nature of ibe thing itfeirdeclareth) that it can have 
no other ehd. By this he bath all his glory, evea 
from the inaiiimaie creation. 

Thirdly^ ConGder, that God hath Dot prcfcri- 
bed any worfhip of bimfelf un^o the angels that fin- , 
^ed. They arc indeed undei? his power^ and he 
iifeth them as he pleafetb^ to ferve the ends of bi^ 
holy providence* Bounds he prcfcribes unto then^ 
by his power, and keeps th^m in dread pf the full 
i?xecution of his wrath ; but he requires not of them 
that they fliould believe in him. They believe in- 
deed, and tremble. They have a-natural appre- 
henfion of the beings power, providence, holineft 
and righteoufnefs of God, which is infeparabtc from 
their natures ; and they have an expedation from . 
ihence of that puniihment and; vengeance which if 
due unto them, which isinfeparable from them as 
tinners. And this is their faith : But to believe in 
God, that is, to put their truft in him, to re&gn up 
ihemfeves. unto him, God require^ it ijiot of ^hem% 
The fame is the cafe with them aJCo, as to love^ 
And fear^ and delight^ ail inward affections, wbicb 
.«re the proper worlbip of God t And where thcfe 
are not, where they are not required^ where they 
cannot be, there no outward worCbip can be pre* 
fcribed. For external inAituted worfhip is nothing 
but the way that God choofeth to exprefs and ex- 
^rcife the inward affeBions of our minds towards 
him. Now, as God dealt with the angels, fo alfo 
vould he have dealt with mankind,. had he left 
ibem all uiidec the curfe, without remedy or hope 
of relict As he doth with them^ he eternally fo,- 
lisfies bimfelf in that revenue of glory which ari- 
fcth unto him in their puniflimeni ; ib alfo he would 
havededt with thefe, had there been 00 {prgivenqfs 



15* Religious warship of Sinner B 

with him for them, He would not have required 
ihero to fear, love or obey him, or have appointed 
unto them any way of worfhip, whereby to ex* 
prefs their afFeCiioris towards him. For v^hat end 
fhould he have done it ? What righteoufnefs would 
admit, that fervice, duty and obedience (hould be 
prcfcribed unto them, who could not, ought not 
to have any expectation or hope of acceptance or 
reward ? This is contrary to the very firft notioa 
God requires in us of his nature. For he that come- 
tth unto God^ mujl believe that he is^ and that he is 
c rewarder of all them that diligently Jcek him^ 
which would not be io, {hould he appoint a volun- 
tary worftiip, and not propofc a reward to the 
worfhippers. W hcrefore, 

Fourthly^ It is evident, that God by the prefcrip- 
lion ofaworlhip unto finners, doth fully declare 
that there is forgivcnefs with iim for them. For, 

1. Hemanifefts thereby, that he is willing to re* 
ceivc a new revenue of glory from them. This, as 
we have proved is the end of worfhip. Tlris he 
would never have done, but with a defign of ac- 
cepting and rewarding his creatures. . For do wc 
think that he will be beholden unto them ? That he 
will take and admit of their voluntary reafonable 
fervice according to his will and command, with- 
out giving them a reward ; yea, and fuch an one as 
their obedience holds no proportion unto ? No 
fuch thing would become his infinite felf-fufBciency, 
goodncfs and bounty. This the wife of Manoah 
well pleads, //"(faiih flie) the Lord were f leafed to 
kill M5, A< would not have received a meat-oj^ering,^ 
and a burnt-offering at our hands* His acceptance, 
of worfhip from us, is an infallible demontlration 
that he will not execute againft us the feverity of 
the firft curfe* And this is clearly evidenced ia 



Mn kvidtnte of Forgiv^nen n^th God. \i\ 

tlic firft record of folemn inftituied worQiip per- 
formed by finners, God had refpeH unto' Abel and 
his offering. Some think that God gave a vifible 
pledge of his acceptance of Abel and his offering; 
it may be, it was by fire from beaveni For hovf 
lelfe (hould Cain fo ioftantly know, that his brother^ 
and his offering were accepted, but that be and his 
vcre refufed ? However it were^ it is evident that, 
what teftimony God gave of the acceptance of his 
offering, the fame he gave concerning his perfon ;. 
and that in the firft place he had refpeQ unto Abel 
and then to his offering* And therefore the apof* 
tie faith, that thereby be obtained mtnefs that he 
was righteous^ that is the witnefs or teQimony of 
Cod himfetf. Now this wasin the forgirenefsof 
his fin ; without which be could neither be righte- 
ous nor accepted, for he was a finner. This God 
declared by acceptance of his worlbip. And thui: 
We aifo, if we have any teftimony of God's accept 
tance of us in any part of his worfiiip, fliould em* 
ploy it to the fame end. Haih God enlarged our 
bearts in prayer ? Hath he given us an anfwer un- 
to any of our fupplicatiodis ? Hath he refrefhed our 
hearu in the preaching and difpenfation of the word 
or any other ordinance f We are not to reft in the. 
particular about which our communion with hin^ 
hath been. Our doing fo is the caufe why we lofe our 
experiences. They lie fcatteredlip and down, fe-^ 
parated from their proper iioot^ and fo are eafiiy 
loft. But this is that which we ftould firft improve 
fuch particular experiences in the worftiip of God 
unto ; namely that God hath pardoned our fins^ 
and accepted our perfons thei:e9n ; for without tba^ 
none of our worfbip or icKvice wpujd pleafe him 
or be accepted with him. 
a» Hereby Qod Jets us kn^Wi tbatbc deiiU whh^ 



P*" ■•■■ — w 



1^4 Especial Ordittdnets* 

us upon new terms, fo that noiwithftanding fiftjwe 
may enjoy his love and favon For ibis we have 
the engagement of his truth and veracity, and he 
cannot deceive us; but yet by this command of 
bis, for his worlhip, we fliould be deceived if there 
Verc not forgivenefs with him. For it gives us en- 
couragetlient tt> expe6t, and alTurance of finding 
acceptance with him, which without it cannot be 
obtained. This then God declares by the inflitu- 
tion of his worfhip, namely, that there is nothing 
that (hall indifpenCibly hinder thofe who give up 
themfelves unto the obedience of God*s commandi 
from enjoying his love, land favor, and commu^ 
xiion with him« 

Q. For malteir of fa6i ; it is knbwn and confef- 
fcd, that God hath appointed a worfhip for fin- 
ners to perform. All the inftitutions of the old 
and new leftament bear witnefs hereunto. God 
was the author of thein. And men know not what 
they do, when either they negleftthcm, or would 
be intermixing their own imaginations with them. 
This then is that wbich is to be fixed on our fouls, 
upon our firft invitation unto religious worfliip j 
namely that God intends a new revenue of glory 
from us, and therefore declares^ that there is a 
way for the taking away of our fins, without 
which we can give no glory to him by our obedi- 
cnce, and this is done onW by forgivenefs* 

Fifthly. There ate fomc ordinances of worlhip 
Appointed for this very end and purpofe, to confirm 
unto us the forgivenefs of fin ; efpccially io thai 
worfhip which is ihftiiuted by the Lord Jefus un-^ 
der the new teftament. 

1. The. ordinance of baptifm. This was accom^ 
panied with the dawning of the gofpcl, in ihemin* 
tllry of John Baptift^ And he cxpref&ly declared 



Evidencing Fcrgmnm. 1 9B 

in his fermons upon it, that it was inftltuied of God 
to declare the rcmiffion of fins. 

It is true, the Lord Chrift fubmittcd unto that 
ordinance, (and was baptized by John) who had 
no fin. But this belonged unto the obedience 
uhich God required of him, as, for our fakes, he 
was made under the law. He was to obfervc all 
ordinances and inftituiions of the worfhip of God ; 
not for any need he had in his own perfon of the 
efpecial ends and fignifications of forac of them ; 
yet, as he was our fponfor, furety and mediator^ 
{landing in our ftead in all that he fo did, he wa& 
to yield obedience unto them, that fo he might ful- 
fil all .rightcoufnefs. So was he circumcifed, fohc 
."Was baptized ; both which had rcfpeft unto fin, 
though abfolutely free from all fin in his own per- 
fon ; and that becaufe he was free from no obedi-^ 
ence unto any command of God* 

But, as was faid, baptifm itfelf, as appointed to 
be an ordinance of worfliip for fitiners to obferve^ 
was a declaration of that forgivenefs that is with 
God. It was fo in its firft inftitution. God calls 
a man in a marvellous and miraculous manner; 
gives him a miniftry from heaven ; commands him 
to go and baptize all thofe who, confclTing their 
fins and profeffing repentance of them, fhould 
come to him, to have a teftimony of forgivenefs*. 
And as to the efpecial nature of this ordinance, he 
appoints it to be fuch, as to reprcfent the certainty 
and truth of his grace and pardon, unto their fen- 
fes by^ a vifible pledge. He lets them know that 
he would take away their fin, wherein their fpirit- 
ual defilement doth confift, even as water takes 
away the outward filth of the body ; and that here- 
by they fhall be faved as furely as Noah and his 



T9% Especial Or*iinMt€s 

family were faved in the ark, fwimming upon tlie 
waters. 

After the entrance of this ordinance in the inin- 
Hlry of John^ the Lord Chrift takes it into bis 
own band^ and cotDCnands the obrervation of it 
unto all his difciples. I difpute not' now ivho mlxc 
the proper immediate objefts of it ; whether they 
only who a6lually can make profeffion of their 
faith, or believers with their infant fccd^ For mjr 
part, I believe that all whom Chrift loves and par«' 
dons, are to be made partakers of the pledge there- 
cf. And the fole reafon which they of old infifted 
on, why the infants of believing parents fliould 
not be baptized; was becaufe they thought they bad 
tio fin, and therein we know tbcir miftakc : And 
finners are invited to a participation of this oxAu 
nance for that end> that ihey may receive the par- 
don of their fins; that i^, ao infallible pledge and 
«{furance of it. This is another engagement of the 
truth, and faithfulnefs, and holinefs of God, fa 
that we cannot be deceived in this matter. There 
is faith God, forgivtnefs with me ; faith the foul, 
** How Lord (hall i know, how ihall I come to 
** be affurcd of it ; for by reafon of the perpetual 
" accufationi of confciente, and the curfe of the 
** law upen the guilt of my fin^ I find it a very 
** hard matter for me to believe ? Like Gideen^ I 
« would ha^-^ a token of it." Why, behold, faith 
God, • I will give thee a pledge and a token of it, 
< which cannot deceive thee. When the world of 

* old had been overwhelmed with a deluge of wa* 

* ters by reafc^n of their fins, and thofe who remain- 

* ed, though they had juft caufc to fear that the 
^ fame judgment would again befal them or their 
^ pofterity, bccaufe they faw there was Uke to be 
^ the fame caule of it^ the thoughts and imagina* 



Eviiencfng Forgiveness. 1*97 

lions of the hearts of men being evil ftill| and 
that continually ; to fecure them againft thelci 
fears, I told them that I would deftroy the earth 
no more vith water ; and I gave (hem a token 
of my faithfulnefs therein, ^by placing my bow 
in the cloud : And have I failed them ? Though 
the Cn and wickednels of the world hath been 
fiace that day unfpeakably great; yet mankind 
is not drowned again, nor ever (hall be : I will 
not deceive their expectation from the token t 
have given them* I have declared that there is 
forgivenefs with me, and to give you aflfurance 
thereof, I have ordained this pledge and fign, as 
a feal of my word to take away all doubts and 
fufpicion of your being deceived. As the world 
fhall be drowned no more, fo neither (hall they 
who believe^ come (hortof forgivenefs/ 
And this is the ufe which we ought to make erf 
this ordinance. It is God's fecurity of the pardon^ 
of our (ins, which we may fafely reft in. 

2. The fame is the end of that other greit ordi- 
nance of the church, the fupper of the Lord i 
The fame thing is therein con(irmed unto us by 
another (ign> pledge, token, or feaU We have 
(hewed before, what refpeft gofpel forgivenefs 
hath on the death or blood of Jefus Chrift, That 
is, the. means whereby for us it is procured, the 
way whereby it comes forth from God, urito the 
glory of his righteoufnels and grace, which after- 
wards muft be more diftinftly infifted on. This 
ordinance therefore, defigned and appointed on 
purpofe for the reprefentation and calling to re. 
membrance of the death of Chrift, with the com 
inunication of the benefits thereof unto them tha" 
J)elieve, doth principally intend our failh and comt 
fort in the truth under conlidcraiion ; and there- 



1S8 Especial Ordinances ^ tCc^- 

• 

fore in the very inffitotion of it, befides the gerfe- 
ral end before mentioned, which bad been fuffici-* 
ent for our fecuritv, there is moreover, added an 
cfpecial mention of the forgivenefs of fin; For fa 
fpeaks our Saviour in the inftitution of h, for the 
ufc of the church unto the end of the world, This is 
fny hloqdofihe new tejlameiit^ which isjhedfor many 
for theremijjionofjins. As if he had faid, " The end 
for which I have appointed the obfervance of this du- 
ty and fervice unto you, is that I may teftify thereby 
unto you, that by my blood, the facrifice of my- 
felf, and the atonement made thereby, I have pur- 
chafed for you the remiflion of your Cfis, which 
you (hallafluredly be made partakers of." 

3, What is tlie end of all church order, aflem* 
biles, andworfhip? What is a church ? Is it not a 
company of (inners gathered together, according 
unto God's appointment, to give glory and praife 
to him for pardoning grace, for the forgivenefs of 
fins,, and to yield him that obedience which he re- 
quires from us, on the account of his having fo 
dealt with us ? This is the tiature, this is the end 
of a churcli. He that underftandeth it not, he that 
ufeth it not unto that end, doth but abufe thai 
great inftitution. And fuch abufe the world is full 
of. Some endeavor to make their own fecular 
advantages by the pretence of the church : Some 
difcharge the duty required in it, with fome fecret 
hopes that it (hall be their righteoufnefs before God^ 
fome anfwer only their light and convidions in an 
cippty profeffion. This alone is the true end, the 
trueufeofit. We affembie ourfclves, %q Icarri 
that there is forgivenefs with God through Chrift ; 
,to pray that we may be made partakers of it ; ta 
blefs and praife God for our intereft in it; to ea« 



Prayer /9t tht Pardon of Swt iCc. 1 9> 

gsige ourfelves unto that obedience which he re- 
quires upon the account of it« 

Sixthly J One particular inftance more of this na- 
ture Ihall conclude this evidence : God hath com- 
manded us, the Lord Chrift hath taught us,to prajr 
for the pardon of fin, ivhich gives us unqueftion^ 
ble fecurity that it may be attained, that it is to be 
found in God : For the clearing whereof obferve, 

1. That the Lord Chrift, in the revelation of 
the will of God unto us, as unto the duty that he 
required at our hands, hath taught and inftruded 
us to pray for the forgivenefs of lin. It is one of 
the petitions which he hath left on record for our 
ufe and imitation, in that fummary of all prayer 
which he hath given us. Forgive u^ our debts, our 
trefpafles, our (ins. Some contend that this is a 
form of prayer, to be iifed in the prefcript limited 
Words of it ; all grant, tliat it is a rule for prayer^ 
tomprifing the heads of all neceifary things, that 
we are to pray for, and obliging us to make (up«> 
plications for them. So then, upon the authority 
of God, revealed unto us by Jcfus Chrift, we are 
bound in duty to pray for pardon of finsy or fior* 
givenefs. 

2. On this fuppofition, it is the higheft blafphe*' 
my and reproach of God imaginable, to conceive 
that there is not forgivenefs with him for us. In- 
deed, if we fiiould go upon our own heads, without 
his warrant and authority, to a(k any thing at his 
band, we might well expet^ to meet with diiappoint* 
ment. For what ftioukl encourage us unto any 
fuch boldnefs ? But now when God himfeif (hail 
command us to come, and a(k any thing from him, 
fo making it thereby our duty, and that the neglefl 
thereof (hould be our great fin and rebellion a- 
gaiuft him ; to fuppofe he bath not the thing in his 



^00 . . Prayer for Ihe^ 

powei' to bcfftow on us, or that his will is wholly a- 
verfc from fo doings is to reproach him with want of 
tfuth, faiihrulnefs and holiner$, and not to be God. 
For what Gncerity can be in fuch proceedings ? Is 
it GonfiJtent with any divine excellency ? Could it 
have any other end, but to deceive poor creatures f 
either to delude them if they do pray according to 
his command, or to involve them jn further guilt, 
if they do not ? God forbid any fuch thoughts 
ihould enter into our hearts. But, 

3. To put this whole matter out of queftion. 
Gad hath promifedto hear our prayers, and in par^ 
ticular thofe which we make unto him for the for* 
givenefs of Qn. So our Saviour hath aflured us, 
that what we a{k in his^name, it (ball be done for 
us. And he hath, aa we have ihewed, taught us 
to alk this very thing of God, as our heavenly Fa- 
ther ; that is, in his name : For i^i and through him 
alone is he a Father unto us. I need not infift on 
particular promifes to this purpofe, they are, as you 
know, multiplied in the fcriptores. 

What hatb been' fpoken may fuffice to eftablifli 
our pjefcnt argument, namely, that God's prefcrip* 
lion of religious worship unto finners, doih unde- 
niably prove, that with hiiA there is forgive nefs ; 
efpeciaUy Gonfidering, that the principal parts of the 
worfhip fo prefcribed and appointed by him, arc 
peculiarly defigned to confirm us in the faith thereof* 
And this is the defigo of the words that we do in- 
fift upon : There isjorg^ivenefs with ihce^ that thou 
fnayejl be feared. The fear of God, as we have 
fliewed in the old tcltamenty doth frequently ex- 
prcfs, not that gracious affection of our minds, 
which is diftinBly fo called ; but that whole wor- 
ftiip of God, wherein that and all other graciou.s af- 
£ectioAs towards God are to be exercifed. Nov 



PatMiffSm etmmanSei. *ei 

the pfalmift tdh q^, that the foundation 6f thisfeiir 
or worfhip, and the only motive and encourage- 
liieht for (inners to engage in it, and give up them- 
fclves unto it, is thh, that there is forgivenefs with 
God, Without this, no fiftner could fear, ferve or 
worfhip him : This therefore is undeniably proved 
by the inftitutiorf of this worfhip, which w«s prof- 
pofed unto confirmatitJn. 

The end of all thete things,as we (halt afterwardi 
at large declare, is to encourage poor finners to be-* 
lieve, and to evidence how inexcufable they will bis 
left, who, notwithftanding all this, do through the 
^ower of their lulls and unbelief, refufe to coitteto 
God in Chrift that they may be pardoned. Yea, 
the laying open of the certainty and fulnefs of the 
evidence given unto this ttuth, tnakes it plilin and 
confpicuous, whence ft is that men perifh in and 
for their fins. Is it for want of mercy, goodnefs^ 
grace or patience in God ? Is it through any de« 
fea in the mediation of the Lord Chrift ? Is it fot 
want of the mightieft encouragements, and itioft 
infallible aRarances, that with God there is forgive^ 
nefs } Not at all, but merely on the account of 
their own obftinacy, ftubbornnefs and perverfe- 
nefs ; they will not come unto this light ; yea, they 
hate it, becaufe their deed* arc evil. They will t\<K 
come to Chrift, that they may have life. It U 
merely darknefs, blindnefs, and love of fm, that 
brings men to deftruftion. And this is laid opetr, 
and all pretences and excufes are removed, artd the 
fliamc of men's lufts made naked by the full con- 
firmation of this truth, which God hath furniflied 
us withal. 

Take heed you that bear or read thefe things, if 
they are not mixed with faith, they will add greatly 
to your mifery. Every argument will be ycrur tor- 



202 ForgiviMSS mani/esied in the 

ment. But thefe confiderations muft be inGfted on 
afterwards. 

Moreover, if you will take into your minds what 
hath been delivered in particular, concerning the 
nature and end of the worfhip of God, which you 
attend unto, you may be infl:ru£ted in the ufc and 
due obfervaiion of it. When you addrefs your- 
felves unto it, retnember that this is that which | 
God requires of you who are finners ; that this he ^ 
would not have done, but with thoughts and inten- 
tion of mercy for linners. Blefs him with all your 
fouls, that this is laid as the foundation of all that 
you have to do with him^ You are not utterTy 
call off, bccaufc you are finners. Let this fupport 
and warm your hearts, when you go to hear, to 
pray, or any duty of worfhip^ Confider what is 
your principal work in the whole^ You are go- 
ing to deal with God about forgivenefs, in the be- 
ing, caufes, confequents, and effefts of it. Heark- 
en what he fpeaks^ declares or reveals. about it ; 
mix his revelation and promife* with faith. En- 
quire diligently into all the obedience and thank- 
fulnefs, all thofe duties of holinefs, and righteouf- 
oefs, which he juftly experts from them who are 
made partakers of it ; fo fliall you obfervc the wor- 
Ihip of God unto his glory, and your own ad- 
vantage* 

VIII. Another evidence hereof may be taken 
from the making, eilablifhing and ratifying of the 
new covenant. I'hat God would make a new co- 
■ venant with his people is often promifed, often de- 
clared. See among other places, jfer. xxxi. 31, 
32, and that he hath done fo accordingly, the apof- 
tle at large doth manifeft. Now, herein fundry 
things unto our prefent purpofe may be confider- 
ed. For, 



>c 



ffew Covenant. 26J 

i. It if fuppofcdihat God had before made ano* 
thcr covenant with mankind. With reference here-* 
unto is this faid to be a new one. It is oppofed 
unto another that was before it^ and in coropari^ 
fon whereof that is called old, and this faid to be new, 
as the apoftle fpeaks exprefsly in the place before 
mentioned. Now, a covenant between God and 
tnan is a thing great and marvellous, y/bether we 
confidcr the nature of it, or the ends of it ; In itt 
own nature it is ^ convention, compa£t and agree* 
nient, far foitie certain end* and purpofes between 
tbe holy creator and his poor creatures. How in- 
finite, how unfpeakable muft needs the grace and 
condefcerifidn df God in this rtiattcr be ? For what 
lis poor miferable man, that God (hould fet his 
iieart upon him^ that he fhould as it were give 
bounds to his fovercigttty over him, and enter in- 
to terms of agteertient with him ? For whereas be- 
fore, he was a mere objeQ of his abfolute domin- 
ion, made at his will, and for his pleafure, and on 
fhe fame feafons to be crufhed at any time into 
nothing ; now he hath a bottom, and ground giv- 
en him to ftand upon, whereon to expeft good 
things frorn God, upon account of his faithfulncf« 
and righteoiifnefs. God, in a covenant, gives 
tliofe holy pr6pert1ies of his nature unto his crea- 
tures ; as his hand or arm for him to lay hold up- 
on, and by them to plead and argue with him. And 
without this^ a man could have no foundation for 
any intercoiiffe or communion with God, or of 
Sny expectation from hitn, noraHy direQion how 
to deal with him in any of his concernments. Great 
and fignal th6n was the condeftenGon in God, to 
take his poor creature into covenant with himfelf* 
And efpecially will this be manifeft, if we confidcr 
the ends of it, and why iv is that God thus dcal^ 



tbi Porgiventss manifaitd, Ht. 

with man. Now tbefe a^e no other, thalv itiU 
Inan might ferve him aright, be blefTed by hiiii| 
and be brought unlo the cverljifting enjoyment of 
hiDJ, all unto his glory. Thefc are the ends of c- 
very covenant that God takes us into with himfelf ; 
and ihcfc are the whole of man. No more is re- 
quired of us in a way of duty . po more can be 
required by us to make us ble0ed and happy, but 
>i^bat is contained in thecp. That we might Hveto 
Qod9 be acci^pted with him, and come to the eter- 
t>al fruition of himi is the whole of man ; all that 
we were made for, or are capable of ; and theft 
are the ends of every covenant that God makes 
with mw ; being all comprized in that folemn 
word^ th«|t he wm h their God^ ajfid ihty Jhall bit 
his people. 

%. This being the na^ture^ this the end of a co- 
venant, there muft be fococ great and important 
eaufe, to chainge^ alter, and abrogate a covenant 
once made and eftabli&ed, to lay afide one cove- 
pant, and to enter into anotberi And yet this the 
apoftle fays expreftly that God had done^ Heb. viii, 
13. and proves it^ becaufe himfelf calls that which 
be promifed anew covenant; which undeniably 
confirms two things : Firjl^ That the other was be- 
come old ; and j Secondly^ That being become foj 
it was changed, altered and removed. I know the 
apoftle fpeaks immediately of the old adminiftra- 
tion of the covenant under the old tcftament, of 
mofaical inftitutions ; but hie doth fo with refer- 
ence unto that revival which in it was given to the 
firft covenant made with Adam. For in the giv- 
ing of the law, and the curfe wherewith it was ac- 
companied^ which were immixed with that admi* 
riillration of the covenant, there was a folemn rc^ 
vival and reprcfentation of the firft covenant^ itnd 



Kew Covenant. 20Sf 

lis fanSion, >vhercby it had life and power given 
it to keep the people in bondage all their days. 
And the end of the abolition or taking away of the 
legal admiiiiftration of the covenant, was merely to 
take out of God's dealing with his people all ufe 
and remembrance of the firft covenant. As was 
faid therefore, to take away, difannul, and change 
a covenant fo made, ratiBed and ellabliflied be* 
twixt God and man, is a matter that mud be re- 
folved into fome cogent, important, and indifpen- 
fible caufe. And this will the more evidently ap* 
pear, if we confider: 

Ftrjl^ In general, That the firft covenant was 
good, holy, righteous and equal. It was fuch as 
became God to make, and was every way the hap- 
pinefs of the creature to accept of. We need no 
other argument to prove it holy and good, thaa 
this, that God made it. It was the effeft of infi-* 
nite holinefs, wifdom, righteoufnefs, goodnefs and 
grace. And therefore in itfelf was it every 
way perfeQ ; for fo are all the works of God. 
Befides, it was fuch, as man, when through his 
own fault he cannot obtain any good by it, and 
rauft perifh everlaftingly by virtue of the curfe of 
it ; yet cannot but fubfcribe unto his righteoufnefs 
and holinefs. The law was the rule of it, therein 
is the tenor of it contained. Now, faith the apof- 
tle, whatever becomes of the fin, and the finner 
the law is holy^ and the commandments is holy^ and 
jiijl and good. Holy in itielf^ and its own nature, 
as being the order and conftitution of the mofl: holy 
God. Juft and equal with reference unto us ; 
fuch as we have no reafon to complain of, or re- 
pine againft the authority of it; and the terms of 
it are moft righteous. And not only fo, but it is 
gf od alfo, that, which notwithftanding the appear* 



I 



athS Naiarei tise and EM 

\ 
\ 

ancc of rigor and feverity, vhich it is accotnpatii- 
ed wiihal, had in it an exceeding mixture of good- 
nth and grace^ both in riie obedience conitituted 
in it, and the reward annexed unto it \ as might 
be more fully manifefted, were ibat our prcfent 
work. 

Stcmdly^ In particular, it was good, holy and 
righteous in all the commands of it, iii the obedi- 
ence which it required. And two things there wer« 
that rendered it exceeding righteous, in reference 
unto its precepts or commands, i. That they 
were all fuited unto the principles of the nature of 
man created by God^ and in the regular a£ting 
whereof coAfifted his perfefliori. iiod in the firtt 
covenant required nothing of man^ prefcribed no- 
thing umo him^ but what there Was a principle for 
the doing and accomplilhing of it ifigrafted and im- 
planted in his hature ; which rendered all thoie 
commands equal, holy and good. For what need 
any man complain of that which requires nothing 
of him, but what he is frcrtn bis awn frame and 
principles inrlined unto ? 8. All the commands of 
it were proportionate unto the ftrei%ih aad a^bility 
of them to whom they were given. God in that 
covenant, required nothing of man but what be 
had before enabled him to perform ; nothing a- 
bove his ftrength, or beyond his power; and 
thence was it alfo righteous, g. It was exceeding 
good, holy and righteous, upon the alccouBt of i%^ 
promifes and rewards. Do this, iait,h the cove- 
nant ; this which thou art able to do, w:hich the 
principles of thy nature are fitted for, and incli- 
ned unto. Well, what (hall be the itTue ihjereof ? 
Why, do this and live; life is prolnifed; unto obe- 
dience, and that fuch a life, as both for ife« pjefent 
artd future condition of the creature, was aC<^Qinpa« 



Of the First Covenani. 207 

niecl with every thing that was needful to make it 
blofred and happy. Yea, this life having in the 
eternal enjoyment of God, God himfelf as a re- 
ward, was exceedingly above whatever the obedi- 
ence of man could require as due, or have any 
reafon, on any other account, but merely of the 
goodnefs of God, to expeQ. 

Thirdly^ There was provifion in that covenant 
for the prefcrvation and manlfcflation of the glory 
of God, whatever was the event on the part of 
man. This was provided for in the wifdom and 
righteoufncfs of God. Did man continue in his 
obedience, and fulfil the terms of the covenant ; all 
things were laid in fubferviency to the eternal Glo- 
ry of God in his reward. Herein would he for 
ever have manifeftcd and exalted the glory of his 
holinefs, , power, faithfulnefs, righteoufncfs and 
goodaefs. As an almighty creator and prefervcr, 
as a faithful God, aiid righteous rewarder, would 
he have been glorified. On fuppofition on the 
other fide, that man by fin and rebellion fhould 
tranfgrcfsthe terms and tenor of this covenant, yet 
God had made provifion thai no detriment unto his 
glory fhould enfue thereon. For by the conftitu- 
tion of a puniflimcnt proportionable in his juftice 
unto that fin and denlerit, he had provided, that 
the glory of his holinefs, righteoufnefs, and veraci- 
ty in hjs threatenings fhould be exalted and that to 
all eternity. God would have loft no more glory 
and honor by the fin of man, than by the fin of 
angels, which in his infinite wifdom and righteouf- 
nefs is become a great theatre of his eternal glory. 
For he is no lefs excellent in bis greatnefs and fe- 
vcrity, than in his goodnefs and power. 

Wherefore, we may now return to our former 
enquiry. All things being thus excellently and ad* 



209 Riason of Alteration 

mirably difpofed in infinite ^vifdom and holinefs in 
this covenant, the whole duty and bleflednefs of 
man being fully provided for, and the glory of 
God ablolutcly fecured upon all events, what fvas 
thereafon that God left not all things to (land or 
fall according to the terms of it ? Wherefore doth 
he rejeft and lay afide this covenant, and promife 
to make another, and do fo accordingly ? Certain 
it is, that he might have continued it with a bleffed 
fccurity to his own glory ; and he makes all things 
Jor himfelf^ even the wicked for the day of evil, 

God himfelf (hews what was the only and fofc 
reafon of this difpenfation, Heb. viii. 7, 8, 9, 10, 
11, 12, 13. The fum of it is this. Notwiih- 
fianding the bleffed conftitution of the firft cove- 
nant, yet their was no provifion for the pardon of 
lin, no room or place for forgivcnefs in it ; but 
on fuppofition that man finned, he was in the co- 
venant left remedilefs. God had not in it reveaf- 
ed that there was any fuch thing as forgivenefs 
^vith him ; nor had any finner the leaft hope or 
grounds or expetlation from thence of any fuch 
thing in him. Die he rauft, and perifh, and that 
without remedy or recovery. Now, faith God, 
this rauft not be. Mercy, goodnefs, grace require 
another ftale of things. This covenant will not 
manifcft tbero ; their effeQs will not be communf- 
cated to poor finners by it. Hence, faith he, " It 
is faulty, that is, defeQive; I will not lofe the 
glory of them, nor Ihall finners be unrelieved by 
them: And therefore, although I may ftri611y tic 
up all mankind unto the terms of this; yet I will 
make another covenant with them, wherein they 
Ihall know and find, that there is forgivenefs with 
me, that they may fear me." 

Now^ next to the blood of Chrift, whereby this 



O/ihe Fint Caoenani. 20t 

covenant was ratified and confirmed^ this is the 
greatell evidence that can poflibly be given, that 
there is forgivenefs with God. To what end elfe 
doth God make this great alteration in the effeQr 
of hi$ will, in his way of dealing with mankind ? 
As forgivenefs of fin is exprefsly contained in the 
lefnor and words of the covenant, fo fet it afidei 
and it Will be of no more ufe or advantage than^ 
the former. For, as this covenant is made di- 
redly with finners, nor was there any one in the 
world when God made it, that was not a finner,. 
nor is it of ufe to any but finners^ fo is forgivenefs^ 
of fins the very life of it. 

Hence we may fee two things. Fir^, The 
greatnefs orf forgii'enefsy that we. may learn to va- 
lue it : And, Secondly^ The certainty of it, that we 
^ay learn to believe 4t. 

Firjij The greatnefs of it^ Cod would not da 
fo great a thing as that mentipned, but for a great^^ 
the greateft end-- Had it not been a matter of the 
greatcft importance unto the glory of God, and 
the good of the fouls of men^ God wouM not for 
the fake of ii, have laid afide one covenant^ and 
wade another.^ We may evidently fee how the 
h<^af ( of God was fet upon it, how bis nature and 
will were -engaged in it^ All this 'was done that 
we might be pardoned. The old glorious fabric 
of obedienoe and rewards fhall be taken down to 
the ground, that a new one may be ereQed for the 
honor and glory of , forgivencCs. God forbid 
that we (Mould have flight thoughts of that which 
was fo ftrangely and wonderfully brought forth, 
\<rherein God had as it were embarked his great 
glory. Shall all this be done for our fakes, and 
fhall we undervalue it, or difefteem it ? God for- 
bid, God couldj if 1 may fo fay^ more cafily 

S2 



i 



216 Season 4f ^^^ ration, 3fr. 

have made a new world of innocent creatures, and 
have governed them by the old covenant, than 
have eftabiiQied this new one for the falvation of 
poor Tinners ; but then, ivhere had been the glory 
of forgivencfs? It could never have been known, 
that there was forgivenefs with him. The old co- 
venant could not have been preferved, and linner* 
pardoned. Wherefore, God chofe rather to leave 
the covenant, than finners unrelieved, than grace 
iinexalted, and pardon unexerciCed. Prize it as 
you prize your fouls, and give glory uxito God 
it, as all thofe that believe will do unto eternity. 
Secondly^ For the fecurity of it, that we may 
believe it. What greater can be given ? Goddc- 
ceiveih no man, no more than he is deceived. 
And what could God^ that cannot lie, do more, 
to gire us fatisfa6lion herein, than he hath done ?. 
Would you be made partakers of this forgivenefs ? 
Go unto God, fpread.before h'ltn his whole matter; 
plead with him, that he himfelf hath fo far laid a- 
fide the fir ft covenant, ofhis own gracious will, as 
to make ^ new one; and that merely becaufe it 
bad no forgivenefs in it. This he hath nil ade on pur- 
pofe, that it might be kno%'n, that there is forgive- 
nefs in him. And fliall not we now be made par- 
takers of it ? Will he now deny that unto us, which, 
he hath given fuch aCTurance of, and raifed fuch cx- 
peclatioDs concerning iij? Nothing can here wrong 
us, nothing can ruin us but unbelief. Lay hold 
on this covenant, and we (hall have pardon. This 
God exp reflet h Ifa. xxvii, 4, 5, Will we conti- 
nue on the old bottom of the firft covenant ? All 
that we can do thereon, is but to fct thorns and 
briars in the way of God, to fecure ourfelves from 
his coming againft us, and upon us, with his in- 
dignation and fury. Our (ins are fo, and oiir 



Forgiveness Confirmedf^ Kc. 211 

righteoufnefs is no better. And what will be the 
ifliie ? both they and we (hall be trodden downi 
confumed, and burnt up* What way then, what 
remedy is left unto. us ? Only this of laying hold 
on the arm and ftrength of God in that covenant, 
wherein forgivenefs of fin is provided. Therein a« 
lone he faith, Fury is not in me ; and the end will 
be, that we (hall have peace with him both here 
and forever. 

IX. Theoiath of God, engaged and interpofed 
in this matter is another evidence of the truth infift^ 
edon. Now, becaufe this is annexed unto the 
covenant before mentioned, and is its eftablifh- 
ment, I (hall pafs it over the more briefly. ' And 
in it we may confider ; 

Firj% The nature of the oath of God ; The a- 
poftle tells us, that he fware by himfelf: And he 
gives this reafon of it, becaufe he bad no greater, 
to fwear by. An oath for the confirmation of any^ 
thing, is an invocation of a fupreme power that 
can judge of the truth that is fpoken,and vindicate 
the breach of the engagement. This God hath 
none other but himfelf, Bccaufi he could fwear by 
no greater^ he fware by himfelf. Now, this God 
doth, 1. By exprefs affirmation that he hath fo 
fworn by himfelf, which was the form of the firft 
folemn oath of God. By myfelfhave I fworn^faith 
the Lord. The meaning whereof is, 1 have taken 
it upon myfelf as I am God, or let me not befo, 
if I perform not this thing. And this is exprcfled 
by his foul, The Lord ofhojls halh fworn by his foul 
that iu, by himfelf, as we render the words. 2. 
God doth it by the fpecial interpofition of fome 
fuch property of his nature, as is fuited to give cre- 
dit and confirmation to the word fpoken ; as of his 
holinefs^ I have fworn by my holincfs ; So alfo A^ , 



iff JPorgiveness confirmed 

fnos iv. a. Sometimes by his life^ As I live faith 
the Lord. In the Heb. I live faith God it fhall be 
fo. And fomctimes by his name, God as i.t were 
engageth the honor anrf glory <>f the properties of 
his nature for the eertain accompliihment of the 
things mcntiorted. And this is evident from the 
inanner of the tfxpr^ffion, Once have I /worn by my 
holinefs^ thai I xmll not He unto David ; (owe; \H 
the original the words are elliptical y If I lie 
nnto Daindj that hf Lee itte not be fo, nor 
be eflleemed to be fo, if I lie tinto David. 

Se$ondlyi For the end of his oath ; God doth 
n^t give it to make hit word or promife fure and 
ftedfaft, but e6 give affurarrce and fecurity unto us 
of their accompliftiment. Every word of God i» 
fure and certain truth iilelF, becaufe it is hts ; and 
lie might juftly require af u^ the belief of it, wHh>i 
out any further at tcftation. But yet, knowing what 
great abjeQions Satan and our own unbelieving, 
hearts will raifeagainR Ws promifes, at leaft as ta 
our own concernment in them, to confirm oup 
minds, and to take away all pretences of unbelief,* 
he interpofeth his oath in this matter. What can 
remain of diflruft in fuch a cafe ? If there be a 
matter m doubt between men, and an oath Jnterpo- 
fed in the confi^rmation of that which is called in 
queftion, it is- an end, as the apoftle tells us, unto 
them of all ffrife. How niuch more ought it to be 
fo on the part of God, when his oath rs engaged. 
And the ap^ftle declares this end of his oath, it i^ 
to (hew the immutabrlity ofhbcounfel. Hiscoun- 
fel^was declared befpre in the promife; but now 
femedotibt or ftrife may arife, vrhcther on one 
orcafroTi or other, God may not change his couni- 
fcl : or whether he hath not Changed it vviih fuch 
condition? as to render it uielefs unto us ? In what 



hi/ the Oath of God: 213 

cafe foever it be, to remove all doubts iand fufpi- 
cions of this, nature, God adds his oath, manifeft- 
ing the unqueftionaible immutabihty of his counfel 
and promifcs. What therefore is thus confirmed, 
is afcertained unto the height of ivhat any thing is 
capable of. And not to believe it, is the height 
of impiety. 

Thirdly^ in this interpoGtionof God by an oath 
there is unfpeakable condefcenfion of grace, which 
is both an exceeding great motive unto faith, and a 
great aggravation of unbelief. For what arc we, 
that the holy and bleHed God (hould thus conde- 
fcend unto us, as for our fatisf§£tion and furety 
to engage himfelf by an oath! One faid well of 
old ; Fxlicts nos quorum caufa Deus jurat ; injiz- 
Jices^ Ji nee juranli Deo credimus. It is an inef- 
timable advantage that God fhould for our fakes 
engage himfelf by his oath. So it will be our mi- 
fery, if we believe him not, when he fwears unto 
us. What can we now objeQ againfl; what is thus 
confirmed ? What pretence, colour, or excufe 
can we have for our unbelief? How juft, how righ- 
teous, how holy muft their deftruttion be, who, 
upon this ftrangc, wonderful and unexpcfled war- 
ranty, refufe to fet their feal, that God is true. 

Thefe things being premifed, we may confider 
how varioufly God hath engaged his oath, that there 
is forgivenefs with him. Firji^ He fweareth, that 
he hath no pleafure in the death of a finner, but ra- 
ther that he repent and live. As I live {{Mh the 
Lord) I have no pleafure in the death of ajinner : 
Now, without forgivenefc in him, every finner muft 
die, and that without remedy. Confirming there-- 
fore with his oath, that it is his will the finner fhould 
return, repent and live, he doth, in the firft place, 
fwear by himfelf, that there is forgivenefs with him ^ 



SI 4 Forgiveness Confirmed 

for thefe finners that (hall (b repent and turn unto^ 
him. 

Again, whereas the great means he hath appoint-* 
cd for the forgivencfs of fins, is by the mediation 
of the Lord Chritt, as we fhall afterwards fhew, he 
hath on fcveral occafions confirmed his purpofe in 
him, and the counfel of his will by his oaih. By 
this oath he promifed him unto Abraham and David 
of old, which proved the foundation of the churchV 
ftabiliiy in dll generations ; and alfo of their fccuri- 
ty and aflTurancc of acceptance with him. And in 
his taking upon him that office^ whereby in an ef- 
pecial manner iheforgivenefsof fin^s was to be pro- 
cured, namely^ of his being a pried to offer facri- 
fice, to make an atonement for finners, he confirm* 
cd it unto him, and him in it by his oath. He was 
not made apritfi wiihoul an oath. And to what end 7 
Namely, that he might be ^furtty oj a better tejia^ 
fnen^. And what was that better ie^dfnent ? Why, 
that which brought along with it the forgivehefs of 
fin. So that it wai forgivcnefs which was fo^confir* 
med by the oath of God. Further,^ the apoftic 
ihews, that the great original promife made unto 
Abraham^ being confirmed by the oath of God, all 
his other promifes were in like manner confirmed. 
Whence he draws that blcffed conclufion which wc- 
have. As to every one, faiib he, that flies/or ri- 
fuge to the Hope that is fet before him^ that is, whcr 
fceks to efcape the guik of fin, the cuKe and the 
fentence of the law, by an application of himfelf 
unto God in Chrift for pardon, he hath the oath 
of Gpd to fecurc him that he fhjill not fail thereof. 
And thus are all the concernments of the forgive* 
nefs of fin teftified unto by the oath of God ; which 
we have manifedcd to be the highefl fecurity in thi» 



5y the Name of God. a 1 5 

ittiatter, tliat God tan give, or that we are capa- 
ble of. 

X. Another foundation of this truth, and in^ 
fallible evidence of it, may be taken from that ef- 
pecial name and title which God takes unto him* 
ielf in this master ; for he owns the name of the 
God of pardons or the God of Jorgivenefs, So is 
he called, Nehem. ix. 17. we have rendered the 
word$, Thou art a God ready to forgive ; but they 
are. as was faid, (in the Heb.) And thou art a 
God of pardons^ for^ivenefs^ or propitiations* 
That is his namc^ which be owneth, which he 
accepteth of the afcription of Urnio himfelf. The 
iiame whereby he will be known. And to clear 
ibis evidence we mud take in fome confiderations 
of the name of God^ and the ufe thereof. As, 

1. The name of God is tiiat whereby be reveals 
himfelf unto us, whereby he would have us know 
him and own him. It is fomething expreflive of 
his nature or properties^ which he hath appropri- 
ated unto himfelf. Whatever therefore any name 
'of God expreflfeth bi'mto be^ that heis^ that we may 
expeft to find him ; for be will not deceive us by 
giving himfelf a wrong, or a falfe name. And oH 
this account he requires us to truft in his name, be* 
caufe he wtH afluredty be fewind unto us^ what bis 
name import*. Refting oi> his name, flying unto 
his name, catting upon his name, praifing his name^ 
things fo o&en mentioned in the Icripture, conBrm 
the fame unto u^. Thefe things could not be our 
duty, if we might be deceived 'm \o doing. God is 
then, and win be to us what his ndimt declarcih. 

2. On this ground and reason, God is faid then 
firll to be known by any name, when thole, to 
whom he reveiils himfelf, do in an efpecial mannet 
Tcft on that uaoie by h\\h^ and have that accom* 



fl6 Forgiveness Confirmed 

plifhed towards them v^hich that name imports^ figti'^ 
ifies, or declares. And therefore, God did not, under 
the old teftament, reveal him felf to any by the name 
of the Father of Jefus Chriji^ or the Son incar* 
nate^ becaufe the grace of it unto them was not 
to be accomplidied, God having provided fome bet- 
Ur thing for us^ that they without us Jhould not be 
made perJeB; they were not entrufled with the full 
revelation of God, by all his blelTcd names. Nei- 
ther doth God call us to truft in any name of his^ 
however declared or revealed, unlefs he gives it us 
in an efpecial manner, by way of covenant to reft 
upon. So he fpeaks, / appeared unto Abraham^ 
unto Ifaac^ and to Jacob in the name of God Almigh* 
iy, but by my name Jehovah was I not known unto 
them. It is certain that both thefe names of God, 
Elfhaddai and Jehovah, were known among his 
people before. In the firft mention we have of 
Abraham's addreffing himielf un}o the worfhip of 
God, he makes ufe of the name Jehovah, He built 
an altar unto Jehovah ; and fo afterwards, not 
only doth Mofes make ufe of that nattie in the re-, 
petition of the ftory, but it was.alfo of frequent 
ufe amongft them. Whence then is it faid, that 
God appeared unto them by the name of Elfhaddai 
but not by the name of Jehovah ? The reafon is, 
becaufe that was the name which God gave himfelf 
in the folemn confirmation of the covenant with 
Abraham, J am ElJIiaddai^ God Almighty^ God 
All-fufficient. And when Ifaac would pray for the 
blelfing of the covenant on Jacob, he makes ufe 
of that name, God Almighty blefs thee. He invo- 
tales that name of God which was engaged in the 
covenant made with his father Abraham, and him-, 
felf. That therefore we may with full alTurance, 
reft on the name of God, it is not only neccflaryi 



fy the Name of God. 2 1 T 

that God reveal that name to be his^ but alfo that 
he give it out unto us (or that end and purpofe^ 
thai we might know him thereby, and place our 
truft and confidence in him, according unto what 
that name of his imports. And this was the cafe 
wherever he revealed himfelf unto any in a peculiar 
manner, by an. efpecial name. So he did unto 
Jacob, I am the God of Abraham^ and Ifaac ; af- 
luring him, that as he dealt faithfuHy in his cove-^ 
nam with his fathers Abraham and Ifaac, fo alfo 
he would deal with him : / am the God ^Bethel ^ 
he who appeared unto ihee there, and blefied thec^ 
and will continue fo to do. But when the fame 
Jacob comes to afk after another name of God, he 
anfwers him not, as it were commanding him to 
live by faith on what he was pleafed to reveal. Now 
then, God had not made himfelf known to Abra- 
ham, and Ifaac, and Jacob by his name Jehovah, 
becaufe he had not peculiarly called himfelf unto 
them by that name : nor had engaged it in his co- 
venant with them, altho' it were otherwife known 
unto them. They lived and refted on the name of 
God Almighty, as fuited to their fupportment and 
confolation in their wandering, helplefs condition, 
before the promife was to be accompliflied : But 
now, when God came to fulfil his promifes, and 
to bring the people by virtue of his covenant, into 
the land of Canaan, he reveals himfelf unto them 
by, and renews his covenant with them in, the 
name of Jehovah. And hereby did God declare, 
that be came to give liability and accomplilhment 
unto his promifes ; to which end they were now ta 
live upon the name of Jehovah, in an expectation 
of the fulfilling of the promifes, as their fathers did 
on that of God Almighty, in an expectation of pro* 
teClioa from him in their wandering date and cou* 

T 



2\S forgivetiess Confirmed 

dition. Hence this name became the foundation 
of the Judaical church, and ground of the faith of 
them who did fincerely believe in God therein. 
And it is ftrangely fallen out in the providence of 
God, that fince the Jews have rejetted the cove- 
nant of their fathers, and are cait out of the co« 
venant of their unbelief, they have^ utterly forgot 
that name of God. No Jev^^ in the world knows 
what it is, or how to pronounce it, or make men- 
tion of it, I know, thcmfelves and others pretend 
itrange itiyfterics in the letters and vowels of that 
name, which make it ineffable. But the truth is 
being caft out of that covenant, which was built 
and eftabliflied on that name, in the ju(t judgment 
of God, through their own blindnets and fuperfii- 
tion, they are no more able to make mention of it 
or to take it into their mouths* It is required then, 
that the name of God be given unto us as engaged 
in covenant to fecure our expedation^ that he will 
be unto us according to his name» 

3. All the whole gracious name of God, every 
title that he hath given himfelf, every afcription of 
honor unto himfelf that he hath ownedj is confirm- 
ed unto us (unto as many as believe)in Jefus Chrifi. 
For as he hath declared unto us the whole name 
of God, John xvii. 6. fo not this or that promife 
of God, but all the frvmifes of God art in him^yea 
and amen. So that, as of old, every particular 
promife that God made unto the people, ferv'd ef- 
pecially for the particular occafion on which it was 
given, and each name of God was to be reftedon 
as to that difpenfation whereunlo it was fuited to 
give relief and Confidence : as the name of Elftiad^ 
dai to Abrahanf), Ifaac and Jacob, and the name 
Jehovah to Mofes and the people ; fo now, by 
jefu» Chrift and in him^ every particular promile 



hif ihi Ndme of God. 2\Q 

belongs unto believers in all their occafions ; and 
every name of God whatever, is theirs alfo, at all 
times, to reft upon, and put their truft in. Thus 
the particular promife made unto Jofliua, at his 
entrance into Canaan, to ftrcngthcn and encour- 
age him in that great enterprife of conquering the 
land, is by theapoftle applied unto all believers, in 
all their occafions whatever ; / loill never leave 
thee nor forjake thee. So Hkewifc doth every name 
of God belong now unto us, as if it had in particu- 
lar manner been engaged in covenant unto us ; 
and that becaufe the whole covenant is ratified and 
Confirmed unto us by jefus Chrift. This then 
abfolutely fecurcs unto us an intereft in the name 
of God infifted on, the God of forgivenefs, as if 
it had been given unto every one oi us, to aCTure 
us thcreofi 

4. God takes this name, the God of forgivencfi 
io be his in a peculiar manner, as that whereby he 
^vill be diftingui(hedand known. He appropriates 
it to himfelf, as expreffing that which the power 
and goodnefs of no other can extend unto. There 
are lords many, and gods many ^ faith the apoftle; 
fuch as (ome account fo to be. How is the true 
God diftinguifhed from thcfe gods by reputation ? 
He is fo by this name, he is the God of pardons. 
Who is a God like untothee^ that pardoneih iriiquity ? 
This i« his prerogative ; herein none is equal to him, 
like him, or a {barer 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 ; tKey have no refrefhing fhowers of mercy 
and pardon in their power. Neither angels, nor 
faints, nor images, nor popes, can pardon fin. 
By this name doth he diftinguifli himfelf from them 
all. 



S20 FcrgiptnesM Cenjlrmedp ICe. 

5. T5 be known by this name, is the great glorf 
of God in this world. When Mofes detired to fee 
the glory of God, the Lord tdU him, that he €ould 
not fet his face. The face of God, or the glorious 
majefly of hxs being, his eOential glory, is not to be 
ktti of any in this life : we cannot fee him as he 
i^. But the glorious manifeftation of himfeif we 
may behold and conteniplate. This we may fee 
as the back-paris of God ; that (hadovv of his ex- 
cellencies which he cafteth forth in his paflTing by us 
ill his works and difpenfations. This Mojes fhail 
fee. And wherein did it confift ? Why, in the re- 
velation and declaration of this name of God* Thi 
Lord pajfed by before him^ and proclaimed ^the Lord 
the Lord God, merciful and gracious, long- fuff cringe 
and abundant in goodnefs and in truth, keeping mer" 
cy for thoufands, forgiving iniquity, tranfgreJ/ionSf 
and Jin. To be known by this name, to be honor- 
ed, feared, believed, as that declares him, is the 
great glory of God. And (hall this fail us ? Can 
ve be deceived trufting in it, or expcQing that we 
fliall Bnd him to be what his name declares ? God 
forbid. 

Lee us lay together thefe confiderations, and we 
ihall find that they will give us another ftable foun- 
dation of the truth infifted on ; and a great encou* 
ragement to poor iinfui fouls ^o draw nigh ta God 
in Chriil for pardon. God hath no name but what 
he gives unto himfeif* Nor is it lawful to know 
him, or call him otherwife ; as he calls bimfelf, fo 
is he. What his name imports, fo is his nature.—- 
Every name alfo of God is engaged in Jefus Chrifl 
in the covenant, and is propofed unto us to place 
our truft and confidence in. Now, thi^ is his naoie 
and his memorial, even the God of forgivenels.— • 
3y this he diftinguiflietli himfeif from all others,^ 



AttribuUs of Guilds Nature, Kc. 22.1 

and expreiTeth it as the principal title of his honor, 
or his peculiar glory. According to this name 
therefore, all that believe fhall affuredly find, There 
is forgivenefs with him. 

XI. The confideration of the eflentktl proper- 
ties of the Nature of God, and what is required to 
the manifeftation of them, will afford us further af- 
furance hereof. Let us to this end take in the en- 
fuing obfervations. 

Firft^ God being abfolutely perfe£), and abfo- 
lutely felf-fufficient, was eternally glorious, and fa- 
tisfied with, and in his own holy excellencies and 
perfections, before, and without the creation of all 
or any things by the putting forth or the exercife ot 
his almighty power. The making therefore of all 
things depends on a mere fovereign a£i of the will 
and pleafurc of God. So the whole creation makes 
its acknowledgment. Thou art worthy Lord^ tQ 
receive glory ^ h§nor and power ^ for thou haft creat- 
ed all things^ and for thy pleafure they are and were, 
created. God could have omitted all this great 
\n^ork, wuhout the lead impeachment of his glory. 
Not one holy property of his nature would have 
been diminifhed, or abated in its eternal glory by 
that omiffion; This then depended on a pure a6l 
of his will and choice^ 

Secondly^ On fuppofition that God would work 
ad extra^ by his power produce any thing without 
himfelf, it was abfolutely neccffary that himfelf 
fhould be the end oi his fo doing. For, as before 
the production of all things, there was nothing ths^ 
could be the end why any of them (hould be bro't 
forth out of nothing, or towards which they (hould 
be difpofed ; fo God being an infinite agent, in 
wifdom, and underfianding and power, he could 
have no end in his aCiings, but that alfo which i» 

T 3 



222 JVhai it is io give Glory to God. 

infinite. It is therefore natural and neceflary uit- 
to God to do all things for bimfelf. It ii impof* 
fible befhould have any^ other end ; and be hath 
done fo accordingly, The Lord haih made all things 
/dr Aim/elf. He aimed at himfeif in all that be did ; 
there being no other infimte good £dt bim to make 
his objeB, and his end, but biniielf alone. 

Thirdly^ This doing things, all things fcHr bin-. 
fclf, cannot intend an addition or accruement tberen 
by of any new renl good unto himfeif; his abfolute 
eternal perfe3ion and all fuilicicncy reiMfer this im^ 
poflible. God doth not become more powerfuJ^ 
great, wife, }uft, holy, good or gracious by any 
of his works, by any thing that he doth ; be cait 
add nothing to himfeif. It muft therefore be the 
manifeftatfon and deebration of the holy properties 
of bis nature that he doth intend and <kfign in his. 
works. And there are two things required heie- 
umo. 

i. That he make them; known ; tbat by ways 
fuieed to his infinite witdooi, he €k>th declare that 
fuch properties- do belong unto him ; as alio what 
is the nature of them, according as the creature ii 
able to apprehend. 

So he doch things to make his power known, to 
fliew his power, and to declare his name througb 
the earth. So it was faid, that by the works of cre- 
ation, thai which mcy he known of Gad is made 
manifeft. And what is that ? Even the natural 
effential properties of bis being ; his eternal fiozu^r 
and Godhead. To this head are referred all ihofe 
promifes of God that he would glorify himfeif, and 
the prayers of his faints that he would do fo. And 
the atteftations given unto it in the fcripture, that 
he hath done fo. He hath made known his wiT- 



Wk^ ii is to give Glory to God. M21t 

I dtnxii, holihefsy power, gooditefs^ felf-fufficicQcy^ 

i and tlie Hke perfeSions of bis mature. 

i 2. Tbat he atiain an afcrtption, an attribution 

j oFpraife and glory to bimfelf upon their account. 

i His defign is to be admired in alUhem that believe^ 

I That is^ that upon an apprebenfion of his excels 

kncies, which be hath revealed ; and as be hathi 

revealed them, they (hould admire, adore, applaud^ 

glorify and praife him, worfliip, believe in and 

iFoft him rn all things, and esideavoT the enjoys 

ment of him as an eternal reward. hnA (hk is ^y 

ia threefold* 

(!•) Interpretative; So the inanimate and brute 
creatures aferibe unto God the glory of his proper-* 
ties, even by what tbey are and da. By what ^ef ' 
are in their beings, and their obfervation of the law- 
and inclination of their nature, they give unto Godf 
the glory of that wifdom and power whereby they 
are made : and of that fovereignty whereon they 
depend. Hence nothing more frequent in the prai« 
fes of God of old, than the calling of the inani<^ 
mate creatures, heaven and earth, winds, ftormsy 
thunder, and the beafts of the field, to give praife 
and glory to God. That is, by what they arc they 
do fo, ina(much as from the imprefldon of God'» 
glorious excellencies in their effects upon them^, 
they are made known and manifeft. 

(Sfc) Involuntary in fome rational creatures* 
Sinning men and angels have no defign, no will, 
no defire to give glory to God : They do their ut- 
moft endeavor to the contrary to hate him, re- 
proach and blafpheme him. But they cannot yet 
call off'the yoke of God in their minds and confci- 
ences ; they are forced and fhjil be forever, to ac- 
lenowledge that God is infinitely holy, infinitely 
wife, powerful and righteous. And he hath tha 



124 What it is io grot Gbiy iB God. 

glory of all thefe properties from them, in their ve- 
ry defires that be were otherwife. When they 
would that God were not juft to punifh them, pow- 
erful to torment them, wife to find them out, holy 
to be difpleafed with their lufts and fins, they do at 
the fame time, in the fame thing, own, acknow- 
ledge and give unto God the glory of his Being, 
juftice, wifdom, power and holinefs. When there- 
fore God hath made known his properties, the af- 
crtption of glory unto him on their account, is to 
rational creatures, natural and unavbidable. 

(3.} It is voluntary in the reafonable fervice, 
worihipi fear, truft, obedience of angels and men. 
God having revealed unto them the properties of 
his nature, they acknowledge^ adore them, and 
place their confidence in them, and thereby glorify 
him as God. And this glorifying of God confift- 
cth in three things. 

1. In making the excellencies of God revealed 
unto us, the principle and chief objeS of all the 
moral aflings of our fouls^ and of all the aflings of 
our afFeflions. To fear the Lord and his good- 
nefs, and to fear him for his goodnefs ; to truft 
in his power and faiihfulnefs, to obey his authori- 
ty, to delight in his will and grace, to love him a- 
bovc aU, becaufe of his excellencies and beauty, 
this is to glorify him. 

2. To prdy for, and to rejoice in all the ways 
and means whereby he will, or hath promifed fur- 
ther to manifeft or declare thefe properties of biff 
nature, and his glory in them. What isthe reafon 
why we pray for, long for the accomplifhment of 
the promifes of God towards his faints, of h\s 
threatnings towards hrs enemies, of the fulfilling of 
the glorious works cvf his power and grace that- yet 
remain to be done, of the coming of the kingdofti 



Tf^hut it is io'giffe Glory to God. Sit6 

of ChrjKi of the approach of glory ? Is k not 
chiefly andprincipally^ that the glorious excellen- 
cies of God's nature may be made more manifeft,, 
be more known, more exalted ; that God may ap* 
pear more as he is, and as he hath declared hii»- 
felf to be ? This is to give glory to God. Solike- 
\i'\ky our joy, rejoicing and fatisfadion in any of 
the ways and works of God, it is folely on this 
account, that in them, God in his properties, that 
is, his power, wifdom, holinefs, and the like i$ 
revealed, declared and made known, 

3. In their joint actual celebration of his praifes ; 
vhich as it is a duty of the greateft importance, and 
-which we are indeed of all others moft frequently 
.exhorted unto, and moft earnedly called upon for^ 
So in the nature of it, it confifts in our believing 
rejoicing expreffion of what God is, and what hqi 
doth : that is our admiring, adoring and bleffing 
him becaufe of his holinefs, goodnefs, and the reft 
of his properties, and his works of grace and pow« 
cr, fuitable unto them. This is to praife God. 

Fourthly^ Obfervc, that none of thefe propertied 
of God can be thus manitefted and known, nor 
.faimfelf be glorified for them, but by hisdeciaratioiT 
ofthem, andby their effeSs. We know no more 
of God than be is pleafed to reveal unto us. I 
mean not mere revelation by bis word, but any wayt 
or means, whaher by his word or by his works^ 
or by impreffioHs from the law of nature upon our 
hearts and minds. And whatever God thus de« 
clares of himfelf, he doth it by exercifing, putting 
forth and manifefting the effefis of it. So we 
know his power, wifdom, goodnefs and grace > 
namely, by the effe3s of them, or the works of 
God that proceed from ihem, and are fuited unto 
tbem« And whatever is in God that is not thus 



i2B Glory arising lo Odd 

made known, we cannot apprehend, nor glortfy 
God on the account of it. God therefore doing 
all things, as haih been (hewed, for the glory of 
thefe his properties, he doth fo reveal them, and 
make them known. 

Fifthly^ Upon this defign of God, it is neceffary 
that he Ihould reveal and make known aH the attri- 
butes and properties of his nature, in works and ef- 
fefts peculiarly proceeding from them, and anfwer- 
ing unto them, that he might be glorified in them ; 
and which, as the event raanifefts, that he hath dont 
accordingly. For what reafon can be imagined, 
why God will be glorified in one cffential excellenr- 
cy of his nature, and not m another ? Efpecially 
muft this be affirmed of ihofe properties of the na- 
ture of God,- which the event manifefteth his prin- 
cipal glory to coofift in, and arife from, and the 
knowledge whereof is of the greatcft ufe, behoof 
and benefit unto ihe children of men, in reference 
unto his defign towards them. 

Sixthly^ Thefe things being fo, let us confider 
how it Hands in reference unto that which is under 
confideration, God in the creation of all things', 
glorified or manifefted his grcatnefs, power, wif- 
dom and goodnefs, with many other properties of 
the like kind- But his fovereignty, rightcoufnefs 
and holinefsj how are they declared hereby ? Either 
not at all, or not in fo evident a manner as is ne- 
ceffary, that he might be fully glorified in them, or 
for them. What then doth he do ? Leave them in 
darknefs, vailed, undifcovcrcd, fatisfying himfelf in 
the glory of thofe properties which his work of 
creation had made known ? Was there any reafort 
why he fhould do fo, defigning to do all things for 
himfelf, and for his own glory ? Wherefore, he 
.^ gives his holy Uw as a rule of obedience unto mea 



hv Forgiumesi. 921 

atid angels. This plainly reveals his fovercignty 
or authority over them, his holinefs and righteouf- 
nefs in the equity and purity of things he required 
of them ; fo that in and by thefe properties alio he 
may be gloriBed. As he made all things for him* 
lelf, that is, the manifeftation of his greatnefs, powd- 
er, wifdom and goodnefs^ fo he gave the law for 
himfelf, that is, the manifedation of his authority, 
holinefs and righteoufnefs. But is this all ? Is there 
not remunerative jullice in God, in a way of boun« 
ty ? Is there not vindictive juftice in him, in a way 
of feverity ? There is fo, and in the purfuii of the 
.defign mentioned, they are alfo to be manifefted, 
or God will not be glorified in them* This there* 
fore he did alfo in the rewards and punifhments 
that he annexed unto the law of obedience that he 
had prefcribed. To manifeft his remunerative juf- 
lice^ he promifed a reward^in a way of bounty, 
vrhicb the angels that finned not were madeparta- 
.kersof ; and in the penalty threatened, which fin* 
ning angels and men incurred, he revealed his vin- 
dictive juflice in a way of (everity* So are all thefe 
properties of God made known by their eifeCts, 
and fo is God glorified in them, or on their account. 

But after ail this, are there no other properties 
of his nature, divine excellencies that cannot be fe- 
parated from his Being, which by none of thefe 
iDeans, are fo much as once intimated to be in him ? 
li is evident that there are; foch are mercy, grace, 
patience, long-fufFering, compaflion and the like : 
Concerning which obferve, 

1. That where there are no objeQs of them, 
tbey cannot be declared, or manifeited, or exerci- 
fed. As God's power or wifdqm could not be 
manifeft, if there were no objeSs of them, no more 
can bis grace or mercy. If never any {land in 



929 Fcrgivenen manifested 

need of them, they can never be excrcifed, and 
conic-quently never be krDown. Therefore were 
tbey not revealed^ nenher by the creation of all 
things, nor by the law or iu faridion, nor by the 
law uriticn in our hearts. For alt iheic iuppofe 
no objects of grace and mercy. For it is iinners 
only, and fuch as have made thetoielves miferabie 
by <in, that they can be exercifed about. 

2. There are no excellencies of God's nature, 
that arc moreexprcflive of divine goodnefs, loxeii- 
nefs and beauty, than theie are, o\ mercy, gxace, 
long-f(if!ering and patience; and therefore \\^e '^ 
nothing that God fo requireth our hkenei^-unto 
him, in our conformity unto his image, as in thefe; 
namely, mercy, grace, and readinefs to forgive : 
And the contrary frame in any he doth of all things 
mod abhor. Theyjhall have judgment without mer- 
cvy whojfiewed no nurcy. And therefore it is cer- 
tain, that God will be glorified ia the manifefta- 
tian- of thefe properties of his nature. 

g. Thefe properties can be no otherwifc exercu 
fed, and confequently no otherwife known^ but 
only in and by the pardon of fin ; which puts it « 
beyond all queftion, that there is forgivenefs with 
God. God will not lofc the glory of thefe his ex- 
cellencies ; 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- 
nefs with him : So that here comes in, not only the 
truth, but the neceffity of forgivenefs alfo. 

XII. In the next place, we fiiall proceed unto 
that evidence which is the center wherein all the 
lines of thofc forgoing do meet and refl: I'he foun- 
tain of all thole flreams of refrefhment that are in 
them, that: which animates and gives life and effica- 
cy unto them. This lies in God's fending of his 



in the Death of Chrisf. ' 229 

I Son, The confideration hereof will leave no pre- 

w tence or cxcufe unto unbelief in this matter. 

i To make this evidence more clear and legible, a« 

V. to what is intended in it, we nuift confidcr, 

» 1. What was the rife ofthis fending, we fpeak of, 

I 2. Who it was that was fent. 

!2 3. How or in what manner he was fent. 

4. Unto what end and purpofe. 
T Firji^ The rife and fpring of it is to be confider- 

^ ed. It came forth from the eternal mutual con- 
J fent and counfel of the Father and the Son. The 
t counfel of peace Jhall be between them both. It is 
of Chrift the branch, of whom he fpeaks. Hefhall 
kuild tht temple of the Lord^ and he Jhall bear the 
glory. Andjhalljtt and rule upon his throne : and 
/hall be a priefi upon his throne^ and the counfel of 
ptacefhall be between them both. That is between 
God the Father, who fends him, and himfelf ; 
There lay the counfel of peace-making between 
God and man, in due time accompliOied by hicn 
who is our peace. So he fpeaks, Then I was by 
him^ as one brought up with him^ and I was daily 
his delight^ rejoicing always befere him. Rejoicing 
in the habitable parts of the earthy and my delights- 
were with the fons of men. They are the words of 
the Wifdom, that is, of the Son of God. When 
was this done ? Then I was with him. Why be-- 
fore the mountains were fettled, whilji asyet he had 
not made the earth nor the fields ; that is before the 
creation of the world, or from eternity. But bow 
then could he rejoice in the habitable parts of the 
earth ? And how could his delight be with the fons 
of men ? Seeing as yet they were not ? I anfwer, 
it was the counfel of peace towards them before 
mentioned, in the purfuit whereof he was to be 

ient to converfe amongft them on the earth. He 

U 



130 Forgiveness manifested 

rejoiced in the forethoughts of bis being fent to 
them, and the work he had to do for them* Tben^ 
with his own confent and delight, ivas he fore-or- 
dained unto his work) even before ihc foundalimn 
of the worlds and received of the Father the fromift 
of eternal lije^ even before the world began. That 
is, to be given unto Unners^ by way of forgiveaefi^ 
through his blood. So is this ^hole counfel c^- 
prefled. Whence it is made ufe of by the apoftle^ 
Thenfaid /, lo I €ome^ in the volume of thy book if 
is written ofme^ I delight to do thy mll^ Godp 
Thy law is in the midft of my heart. There is the 
will of the Father in thisaiatter, and the law df its 
performance; and ther^ is tl>e.will of the Son, ^ 
anfwer thereunto : and his delight ia falfilUng tfai^ 
law which was prefcribed unto him. 

Let us now conflder, to what purpofe was this 
eternal counfel of peace ; this agreement of the 
Father and Son from eternity about thb ftate and 
condition of mankind ? If God would have left 
them all to periOi under the guilt of iheir fins, there 
bad been no need :at all of any fucb thoughts, de^ 
iign or countel. .God had given «nto tbfeniia law 
righteous and holy, whijchif they tranfgtcfled) he 
had tbr^acened them with eternal defiru^ion« Un^ 
dcr the rule^ difpofal and power of this law, he 
might have righteoufly left them to il'and or fall ao 
cording to liie verdifct jand fentence thereof. But 
now he allures us, be reveals unto m, that he had 
other thoughts in this matter : that there w«re .other 
counfels between the Father and the Son concern- 
ing us ; and thefc fuch as the Son was dcHghted io 
.the profpeft of his accortiplifhment of tbein. What 
can thefe thoughts and counfels be, but about a 
way for their deliverance, which <;oiaid no othcr- 
ilviiebc, but by the forgix'enefe of fi«s ? For what*- 



thiDiMthffChriit. Ul 

^V€fr elfe be dcn#, yet if Ood mark iaiqukiei, ther« 
h none can ftand. Hearken therefore, poor (in* 
ner, and have hope. God is confuking about thy 
deiiverance and freedom : and iwhat cannot the 
ivifdom and grace of the Father and Son e(Fe6land 
accoraplifh ? And to this end was the Son fent into 
the worldj which is the fecond thing propofed to 
coafideration. 

Secondly^ Whom did God fend about this bufi- 
nefs ? The fcripturc lays great weight and empha- 
fis on this confideration, faith muft do fo alfo, God 
Jo loved the worlds that he gave his only begotten 
Son : So In this was tnanijejied the love of God to- 
tuards uSj becaufe that Godfent his only begotten Soh 
into the worlds that we might live through him. And 
again, Herein is love^ not that we loved God^ but 
that he loved uSj and fent his Son to be a propitiation 
for our fins. Arid v/ho Is this that is thus fent, and 
called the only begotten Son of God ? Take a dou- 
ble defcription of him, one out of the old teftament 
and another from the new^ The fitft from //tf^ 
jx. 6. To us a child is horn^ tif us a fon is gtven^ 
and the government /hall be upon his fhoulders^ and 
his name fiiall be called Wonderful Counfellor^ the 
Mighty God J the everlafling Father^ the Prince of 
Peace. The other from Heb. i. 2. 3. God hatk 
fpoktn unto us by his Son^ whom he hath appointed 
fieir ofdll things^ by whom alfo he made the worlds. 
Who being the brightnefs of his glory^ and the ex^ 
frefs image ofhisperfon, upholding all things by 
the word of his power^ when he had by himfelf pur'^ 
ged ourfins^ fat down on the right-hand of the ma* 
je/ly on high. This is he who was fent. In nature 
be was glorious ; even 03ter all God biefTcd for* 
vcr; in anfwcrablenefs unto the Father, the bright- 
nefs of his glory, and the exprefs image of his per-^ 



233 F$rgio€n€Ss manifeHcd 

fon ; poflefled oF ail the fame eSentlal prapertiet 
^iih him : So that, what we find in him, we may 
be afibred of is in the Father alfo ; for he that hath 
feen him, hath feen the Father, who is in him : In 
power omnipotent ; for he made ail things, and 
upholdeth all things with an unfpeakable facility, 
by the word of his power : In office, exalted over 
all, iittitag at the right hand of the majefty on high : 
In name the mighty God, the everlafting Father; 
So that whatever he came about, he will aflured- 
)y accomplifh and fulfil ; for what ihould hinder or 
let this mighty One from perfefling his defign. 

Now this confideration raifeth our evidence to 
that height as to give an unqueftionable afiurancc 
in this matter. Here is a near and a particular ob- 
jeft for faith to be excrcifed about, and to reft in. 
Wherefore did this glorious Son of God come and 
tabernacle among poor finners ? We beheld the 
glory of the eternal word, the glory of the only 
begotten of the Father ; and he was made flelh, 
and pitched his tabernacle among us. To what 
end ? It was no other, but to work out and ac- 
complifh the eternal counfelof peace towards fin- 
ners before mentioned, to procure for them, and 
to declare unto them, the forgivenefs of fin. And 
what greater evidence, what greatejra^fTu ranee can 
we have, that there is forgivenefs wuh God for us ? 
He himfelf hath given it as a rule, that what is done 
by giving an only begotten, or an only beloved 
Son, gives affured teftimony of reality and fince- 
rity in the thing that is confirmed by it. So he 
fays unto Abraham : Now I know thai ihoujiarcji 
God^ feeing that thou hajl not withheld thy fon^ thy 
only fon from me. This way it may be known, or 
tio way« And they are blefled conclufions that 
fakb may make from this confideration i now I 



in the Death of Chrht. 19$ 

knovf that there is forgivenefs vitfa God, feeing 
he hftth not withheld his Son, his only Son^ chat he 
might accompHQi it. To this purpofe the apoftk 
teachetfa us to reafon : He thai /fared not his own 
Son^ but deliver ed him up for us all, hoxvfhall he 
not with him alfo freely give us all things ? 

What further can any foul deiire? Wh^t ground 
remains for unbelief to fiand upon in this matter? 
Is there any thing more to be done herein P It was 
to manifeft that there is forgivenefs with him, and 
to make way for the exercife of it, that God fent 
his Son ; that the Son of God came into the world, 
as will afterwards more fully appear. 

Thirdly^ To this fending of the Spn of God to 
this purpofe, there is evidence and fecurity added 
from the annner wherein he was fent. How was 
this ? Not in glory, not in power, not in an open 
difcovery of his eternal power and Godhead^ 
Had it been fo, we might have thought, that he 
had come merely to manifeft and glorify himfelf 
in the world* And this he might have done with- 
out thoughts of mercy or pardon towards us. But 
he came quite in another manner ; he was fent io 
the likenefs offinfulflejh ; in the form ofafervant; 
being made of a woman^ made under the law. 
What he endured, fuSered, underwent in that 
ftate and condition, is in fome meafure known un* 
to us all : All this could not be merely pnd firftly 
for himfelf. All that he expeded at the clofe of 
it, was to be glorified with that glory which he had 
with the Father before the world was. It muft 
then be for our &kes ; and for what P To fave and 
deliver us from that condition of wrath at prefent, 
and future expedation of vengeance, which we 
bad caft ourfelves into by fin ; that is, tp procure 
for us the forgivenefs of fin. Had not (^od dc- 



I 

i 



234 Forgiveness manifesied 

figned pardon for fin, he would never have feiit 
bis Son in this manner, to teftify it : And he did 
It, becaufe it could no other way be brought 
about, as hath been declared. Do we doubt 
whether there be forgivenefs with God or no ? Or 
whether we (hall obtain it, if we addrefs ourfelves 
unto him for to be made partakers of it ? Confi- 
derthe condition of his Son in the worlds rcvieur 
bis afflitlions, poverty, temptation, forrows, fuf- 
ferings; then a (k our fouls, to what end was all 
this? And if we can find any other dcfign in it, 
any other reafon, caufe, or neceflity of it, but only 
and merely to leftify and declare^ that there is for- 
givencfs with God, and to purchafe and procure 
the communication of it unto us, let us abide m^ 
and perilh under our fears. But if this be fo, we 
have fufficient warranty to affure our fouls in the 
expedation of it. 

Fourthly^ Belides all this, there enfues upon what 
went before, that great and wonderful iffuc, in the 
death of the Son of God. This thing was great 
and marvellous, and we may a little enquire into 
what it was that was defigned therein : And here- 
oi the fcripture gives i>s a full account. As, 

1. That he died to make atonement for fin, or 
reconciliation for iniquity, Dan, ix. 24* He gave 
his life a ranfom for the fins of many, MMtth, xx. 
28. Tim. ii. 6. He was in it made fin, that others 
might become the rightcoufnefs of God in him, ft 
Cor: V. 20. Rom. viii. 3. Therein he bare our 
Jins in his own body on the tree^ 1 Pet. ii. 24. This 
was the Itate of this matter. Notwithftanding art 
the love, grace, and condefcenfion before-menti- 
oned, yet our fins were of that nature, and fo 
direaiy oppofite unto the juftice and holinefs of 
God, that unlcfs atonement were made, and a 



in the Death ef Christ. SSf 

price of redemption paid, there could be no par* 
don, no forgivenefs' obtained. This therefore he 
undertook to do, and that by the facrifice of him- 
felf; anfwering all that was prefigured by, and re* 
prefented in the facrifices of old ; as the apoftle 
^largely declares, Heb. x. 5, 6, 7, 8,- 9. And here- 
in is the for givenefs that is in God, copied out and 
exemplified fa clearly and evidently, that he that 
cannot read it, will be curfed unto eternity : Yea^ 
and let him be accurfed; for what can be orore re^ 
quired to juftify God in his eternal deftrudion : 
He that will not believe his grace, as t^ftified and 
exemplified in the blood of his Son, let him pe* 
rilh without remedy. Yea, but, 

2. The curfe and fentence of the law lies on re-< 
cord againft finners : It puts in itt demands againft 
our acquittance, and lays an obligation upon us un-> 
to punifhment ; and God will not rejefi nor def-' 
troy his law ; unlefs it be anfwered^ there is no* ac-> 
ceptance for finners. Thisi^therefore, in the next 
place, his death was defigned unto : As he fatisfied 
and made atonementyby it unto juftice (that was 
the fountain, fpring and caufe of the law) f« heful*' 
filled and anfwered the demands of the law, as it 
was an efFe£t of the juftice of God. He fufFered in 
the likenefs of finful flefh, that the righteoufnefs of 
the law might be fulfilled and anTwercd. He anf- 
wered the curfe of the law, when he was made a 
curfe/or us ; and fo became, as to the obedience of 
the law, the end of the law for righteoufnefi unto them 
that do believe. And as to the penalty that it threa^ 
tened, he bore it, removed it, and took it out of the 
way. So haih he made way for forgivenefs thro' 
the very heart of the law ; it hath not one word to 
fpeak againft the pardon of them that do believe* 
Bur, 



1S0 Forgiveness manifested 

3. Sinners arc under the power of Sat^n ; be 
lays a claim unto them, and by what means fliall 
they be refcued from hts intereft and domiiiion ? 
Tbk alfo hb deMh was defigned to accon^plifli : 
For^ as be was imanifeji to defiroy the %vorks of the 
deml^ i John iii. 8. fo by death he dtjiroyed him thflt 
had the power qJ diath^ Heb. ii, 14. that is, to def- 
poil him of his power, to deQroy his dominion, to 
take away his plea unto finners that believe ; as we | 
have at iarge elfewhere declared. 

And hy all thefe things, with many other con- 
cernments of his death that might be inftanced in, 
we are abundajuly lecured of the forgivenefs that is 
with God, and of his willingnefs thai we (houid bf 
made partakers thereof. 

Fifthly^ Is this all ? 4id his work peafe in \kn 
death ? did be no more for the fecqring of the for* 
gavenefs of fins unto us, but only that be died for 
them ? YiOs^ he lives alfo after death for the fame 
end and piurpofe. This Son of God, hi that nature 
which he aiORimed to expiate fin by death, lives again 
after death, to fecure unto us and to cpmpleat the 
ibrgivenefs of fias« And this he doth two ways ; 

1^ Being raifed from that doath whiph he under** 
went, to make atonement for fin by the power and 
good-will of God, he evidtcncetb and tellifieth un- 
to us, that he hath fully .performed the work he un- 
dertook f and that in our behalf, and for us, he hath 
received a difcharge. Had he not anfwered the 
guilt of fia by his death,, he bad never been railed 
from it. 

8. He lives after death) a mediatory life, to make 
interceffion for us, that we may receive the forgive- 
nefs of (in, as alfo himfelf to give it unto us; which 
things are frequently made u6rof; to encourage the 



m the Death of Chrifi. , 13^ 

fouls of nien to believe, and therefore (hall not al 
prefent be further infifted on* 

Thus then Itands this matter, that mercy might 
have a way to exercife iifelf in forgivenefs, with a 
confiftency unto the honor of the righteoufnefs and 
law of God, was the Son of God fo fent for the end# 
and purpofes mentioned. Now, herein confiftelh 
the greateft work that God did ever perform, or 
ever will. It was the moft eminem produft of in- 
finite wifdom, goodne(s, grace and power. And 
herein d<> all the excellencies of God fliine forth 
more glorioufly than in all the works of his hands'. 
Let us th^n wifely ponder and conlider this mat** 
ter ; let us bring our own fouls, wkh their objec- 
tions, unCo this evidence, and fee what cxceptioa 
we have to lay againft w^ I know nothing will f«- 
lisfy unbelief; the delign of it is, to make the foul 
find that to be fa hereafter, whrch it would per- 
fuade it of here ; nam^ely, that there is no forgive- 
nefs in God. And Satan, who makes ufe of this 
engine, knows full well, that there i« none for them 
who believe there is none ; or rather, will not be- 
lieve that there is any^ For it will, at the lad day^ 
be unto men according unto their faith or unbelief. 
He that believeth aright, arni he that believeth not, 
that forgivenefs is with God, as to their own parti'^ 
culars, (ball neither of them be deceived. But what 
is it that can be reafonably excepted againft this e- 
vidence, this foundation of our faiihin^ this matter ? 
God hath not lent his Son in vain, which yet he 
mufl: have done, as we have fliewed, had he not de« 
figned to manifeft and exercife forgivenels towards 
finners. Wherefore, to confirm our faith from 
hence, let us make a little fearch into thefe things*, 
in fome particular enquiries. 

1 • S ceing the Soa o£ Gpd died in thaA way an<l 



9M . fargwenen manifisUd 

nanner that he did^ accdrding to the determinaf^ 
counfel and will of God, whererore did he lo^ and 
what aimed he at therein ? 

Anjw. It is plain that he died for our fins, that i.^ 
to make reconciliation for the fins of his people.-^ 
Thii Mofcs and the prophets, this the whole fcrip- 
ture tettifieth unto ; and without a fuppofal of it^ 
not one word of it can be aright believed : Not 
can we yield any due obedience unto God with- 
out it. 

£. What then did God do unto him f What 
was in tranfadion between God as the Judge ofall^ 
and him that was the Mediator of the Church ? 

Anfxu. God indeed laid on him the iniquities ofui 
ally all the fins of all theeleft ; yea, he made him a 
curfefor us. And making him ai fin-offering, or 
an offeringforftn^ he condemned Jin in ihejle/h : So 
that, all that which the juftice or law of God had 
to require about the punifhment due unto fin, wa» 
all laid and executed on him. 

3. What then did Chrift do in his death ? What 
did he aim at and defign ? What was his intention 
}n fubmittifng unto, and undergoing the will of God 
in thefe things ? ' 

Anfw. He bare ourjins in his own body upon tht 
tree. He took our fins upon him, undertook to 
anfwer for them, to pay our debts, to make an end 
of the difference about them, between God and fin-* 
ners^ His aim undoubtedly was^ by k\\ that ht 
underwent and fuffered, to to make atonement for 
fin, as that no more could on that account be ex^ 
pe^ed^ 

4. Had God any more to require of finners on 
the account of fin, that his juftice might be fatisfi- 
ed, his holinefs vindicated, his glory exalted, \m 
honor be repaired, than what he charged on Chrift f 






in (he Death of Christ ^39^ 

Did lie lay fomewhat of the penalty due to (in on 
him, execute fome part of the curfe of the law a^ 
gainft him, and yet referve fome wrath for finne» 
jtbenofelves ? 

Anfw. No. doubtiefs : He came to do the whole 
vill of God. And God fpared him not any thing 
that in his holy will hje had appointed to be don€ 
Junto fin. He would never have fo dealt with hi^ 
Son, to have made an half work of it ; nor is the 
work of making Catisfadion for (in fuch, as that 
any, the lead part of it fhould ever be undertaken 
by another. Nothing is more injurious, or blaf- 
phemous againft God and Chrift, than the foolifh 
iinagination among the paptfts of w«ork$ fatisfaSo- 
ry for the punifhment due to fin, or any part of it ^ 
As alfo is their purgatory pains t<^ expiate tnj 
remaining guilt after this life. This work of ma«> 
king fatisfa6iion for fih is fucht as no creature in 
iieaven or earth can pm fiorth a band unto<. It 
was wholly committed to the Son of God, who. 
alone was able to underiake it, and who hath per- 
fectly accomplifhed it. So that God now fays, 
Fury is not in tut ; he diat will lay hold on my 
iUength., that be may bave p6acc;, be ihatl have 
peace. 

§. What then becanbe of the Lord Gbrift in Ws 
undertaking ? Did be go through with it ? or did 
be faint under it ? Did he oniiy t^ify bis ksfve, and^ 
ibew his good will for our 'deliverance P Or did he 
alio effedually puhrfae it, and not faint until be 
bad made a way forthe'eioercife of forgivenefs P 

Anfw. It^as not polfible that be fiiould be dc^ 
tftkfed by tkic paring of tdeaib. He knew before band 
that he #K>uId be <^rried through his work, that be 
(hoisld not be fbr&km in it, nor faint under it. 
A'nd Godbatrb £ivoti:tbis«nquei^k>nable*evideBce of 



fiO Forgiveness msmfested^ Hie. 

bis difcharge of the debt of (in to the utmoft, io tbat 
be was a<:quitted from the whole account, when 
be was raiied from the dead. For he that is given 
up to prifon upon the fentence of the law fer the 
debt of fin, (hail not be freed^ until he have paid 
the utmoft farthing. This therefore he manifcded 
bimfelf to have done, by his rcfuirefiion from the 
dead. 

6. Wfcat th«n is now become of him ? Where 
is be, and what doth he? Hath he fo done hii 
work, and laid it . a(ide, or doth he ftill continue 
to carry it on until it be brought unto its per- 
fe£)ion ? 

Anfw. It is true, he was dead, but be is alive, 
and lives forever ; and hath told us, that becaufe 
he liveih we Aall live al(b ; and that becaufe 
this is the end of his mediatory life in heaven. He 
lives iortver to make inter cejfton for us. And to 
this end, that the forgivenefs of fin which he hath 
procured for us, may be communicated unto us, 
that we might be made partakers of it, and live for- 
ever. 

What ground is left of queftioning the truth in 
hand? What link of this chain can unbelief break 
in, or upon ? If men refolve, notwithftanding all 
this evidence and afTurance that is tendered unto 
them thereof, that they will not yet believe that 
there is forgivenefs with God, or will not be encou- 
raged to attempt the fecuringof it unto themfelves 
or eife defpife it bs a thing not worth the looking 
after ; it is enough for them tbat declare it, that 
preach thefe things, that they are a fweet favour 
unto God in them that perifii, as well as in tbem 
tbat are faved. And I blefs God tbat I have had 
this opportunity to bear teftimony to the grace of 
God in ChriR, which if it be not received^ it is 



Our Obligations unto mutuctl Forgiveness ^ isc. 241 

ft 

becaufe the God of this world hath blinded the eyes 
of men^ th^i the light of the go/pel of the glory of 
Godfhould net fhine into their minds. But Chrift 
will befglorified in them that believe on ihefe prin- 
ciples and foundations^ 

XIII. Another evidence of the fame truth may 
be taken from hence, that God requires forgive- 
nefs in us, that we fhould forgive one another ; 
and therefore doubtlefs there is forgivenefs with him 
for us. The fenfe of this confideration unto our 
prefent purpofe wili be xnanifell in the enfuing ob- 
fervations. 

Firjl^ It is certain, that God hath required this 
of us : the teftimonies hereof are many, and known, 
fo that they need not particularly be repeated or 
infifted on. See Lukey.\'\u 3, 4. Ephes. iv. 32. 
Matth. xviii. 24. unto the end. Only, there are 
fome things that put a fingular emphafis upon this 
command, manifefting the great importance of this 
duty in us, which may be marked. As^ 

1. That our Saviour requires us tocarry a fenfe 
of our integrity and fincerity in the difcharge of this 
duty, along with us in our addreffes unto God in 
prayer. Henc€ he teachcth and enjoins us topray 
or plead for the forgivenefs of our debts to God, 
(that is, our fins and trefpaffes againlf him, wbidi 
makes us debtors to his law and juftice) even as 
we forgive them that fo trefpafs or offend againfl 
us, as to fland in need of our forgivenefs. Many 
are ready to devour fuch as are not fatisfied, that 
the words of that rule of prayer, which he hath 
prefcribed unto us, areto be prccifcly read or repeat- 
ed every day; I wifh they would as-hecdfuUy mind 
that prefcription which is given us herein for that 
frame of heart and fpirit which ought to be in all 
our fupplicatipns; it might poffibly abate of their 

W 



lii Our Obligdtionn unto miiuat t^orgivene^^ 

Wrath in that and other things. But here is a rufe 
for all prayer, as all acknowledge ^ as alfo of the 
things that are requifite to make it acceptable^ 
This in particular is required, that before the fearch* 
erof all hearts, and in our addreOes untp him, in 
our grcateft concernments, we profefs our finccriiy 
in thedifcharge of this duty^ and do put our ob«> 
gaining of what we deGre upon that ifTue* This ii 
a great crown that is put upon the head of this duty 
that which makes it very eminent, and cvidcn- 
ceth the great concern of the glory of God^ aad our 
own fouls therein. 

We may obfervelhat no other duty whatever ii 
fcxprefsly placed in the fame feries, order or ranfc 
^vith it ; which makes it evident^ that it is fjnglefi 
out to be profeffed as a token and pledge of our 
fmccrity in all other parts of our obe.dience unto 
God. It is by Chritt himfelf made the inftanc^ 
for the trial of our fincerity in our univcrfej obedi- 
ence, which gives no fmall honor qntp it;. The 
apoiile puts great weight on the fifth comnaand^ 
ment. Honor thy/aiher and mother^ becaufe it is cbe 
firjl commandment with fromijt. A 11^ the com- 
tnandments indeed had a promife ; Do t))ifi and 
live; life was promifed to the obfervance of t heal 
all : But tKis is the firfl: that had a peculiar promife 
annexed unto it, and accompanying of it. And 
it was fuch a promife^ as had a peculiar foundation 
through God's ordinance in the thing iifclf. It i^ 
that the parents Ihould prolong the lives of their 
children that were obedient, Es^od. xx. 3i. (Hth.) 
They Jhall prolong thy days ; that is by praying for 
their pofterity^ blefling them in the name of God^ 
and direQing ihem in thofe ways of obedience, 
whereby they might live and poflefs the land ; and 
diis promife is now tranflated from the covenaoi<?f 



Prwii Forfivimn in God. €4$ 

Cannaan^ into the covenant of grace. The blef* 
fing of parents going far towards the incerefling 
their children in the promife thereof, and fo pro« 
longing their days unto eternity, though their days 
in this world (hould be of little continuance. So 
it is faid of our Saviour, that hejhould fee his feed 
and prolong his days. Which hath carried over that 
word, and that which is figniBed by it, unto eter« 
nal thii^gs : but this by the way. As the fingular 
promife made to that command renders it lingular; 
fo doth this efpecial inftancingin this duty in our 
prayer made to that comniand render it alfo : 
For though, as all the commandments had a pro- 
inifc, fo we arc to carry a teftimony witli us of our 
finccrity in univerfal obedience in our addreffes 
unto God ; yet the fingling out of this inftance ren-> 
ders it exceeding remarkable, and (hews what a 
value God puts upon it, and how well he is pleaf- 
cd with it. 

3. That God requires thisforgivenefsin us, up- 
on the account of the forgivenefs we receive from 
him ; which is to put the greateft oMigacion upon 
us unto it, that we are capable of: and to give the 
firongeft and mod powerful motive poffible unto its 
performance. 

4. That this duty is more direQly and exprefsly 
required in the new teftament than in the old. Re- 
quired then it was, but not fo openly, fo plainly, 
fo exprefsly as now. Hence we find a different 
frame of fpirit between them under that difpenfa- 
lion, and thofe under that of the new teftament* 
There are found amongst them fome fuch reflec-^ 
tions upon their enemies, their opprcffors, perfe-* 
cutors, and the like ; as although they were war- 
ranted by fome actings of the fpirit of God in them 
yet being fuited umo the difpenfacion they were 



2 i4 Our Obligations unto mutual Forgiveness, 

under, do no way become us now, who by Jefus 
Clirift receive grace for grace. So Zechariah when 
he died, cried, The Lord look on it^ and require it ; 
but Stephen dying in the fame caufe and manner 
laid, Lord^ lay not this fin to their charge. Elijah 
called for fire from heaven ; but our faviour re- 
proves the lead inclination in his difciples to imitate 
liim therein; ^nd the reafon of this difference i«, 
becaufc forgivenefs in God is under the new tefta- 
mcnt far more clearly, cfpecially in the nature and 
caufe of it, difcovered in the gofpel, >^hich hath 
brought life and immortality to light, than it was 
under the law. For ail our obedience, both in 
matter and manner is lobe fuited unto the difcove*' 
rics and revelation of God unto us. 

5. This forgivenefs of others, is made an cx- 
prefs condition of our obtaining pardon and for- 
givenefe from God, Matth. vi. 14, 15. And the 
nature hereof is exprcfsly declared, chap, xviii. 24, 
Such evangelical conditions we have not many. I 
confefs, they have no cafual influence into the ac- 
compUfhmeut of the promife ; but the non-perform- 
ance of them is a fufficient bar againft our pretend- 
ing to the promife, a fufficient evidence that wc 
have no pleadable interefl in it. Our forgiving of 
others will not procure fargivenefs for ourfclves; 
but our not forgiving of others proves, that we 
ourfelves are not forgiven. And all thefe thing* 
do {hew what weight God himfelf lays on this duty. 

Secondly, Obferve, that this duty is fuch^ as that 
there is nothing more comely, ufeful, or honorable 
\into, or praife-worthy in any, than a due perfor- 
mance of it. To be morofe, implacable, inexora- 
ble, revengeful, is one of the greateft degeneracies 
of human nature. And no men are commonly, 
even in this world; more branded with real infamy 



i 



frme$ Forgiv^ntfs in God. 244f 

^nd diCbpnor, ampngft wife and good men, than 
thpfe who are pf fuch a frame. And to aft accord- 
ii^gly? (p remember injuries, to retain afenTeof 
n^^rongs, to wat.ch for opportunities of revenge, or 
hate and be malicioufly perverfe, is to reprefent the 
image of the devil unto the world in its proper co- 
io^rs ; he is the great enemy ^nd felf-avenger. On 
ihe other fide, np grace, no virtue, no duty, no or- 
nament of the mind, or converfation of man, is in 
itfelf fo lovely, fo comely, fo praife-worthy, or fo 
ufeful unto mankind, as are meeknefs, readinefs to 
forgive and pardon. This is that principally which 
renders a man a good man, for whom one would 
jeven dare to die : And I am forry to add, that this 
grace or duty is recommended by its rarity. It is 
little fgundamongft the children of men. Thecon* 
fideracion of the defe^ of men herein, as in thofe 
other fundaipental duties of the gofpel,in felf-denial, 
lieadinefs for the crofs, and forfaking the world, is 
an evidence, if not how little fincerity there is in the 
^vorld, yet at lead it is, of how little growing and 
thriving there is amongft profefTprs. 

Thirdly^ That there is ho grace, virtue, or per- 
fe^ion in ^ny ^ipaq, but what is as an emanation 
firom the divine gopdnefs and bounty, fo expreflive 
of fonae divji^e excellencies or perfe8ipn ; fome* 
what that is in God, in a way and manner infinite- 
ly more exccllerit. Wc were created in the image 
pf God* Whatever was good or comely in ys, 
was ^ part of that inaage ; efpecially.the ornaments 
of our minds, the perfedions of our foub. Thefe 
things had in them a Fefemblance of, and a corref- 
pondency unto fome excellencies in God, where- 
unto by the v^ay of analogy they may be reduced. 
This being for the mod part loft by fin, a fhadow 
pi it only remaining in the facukies of our fouls ; 

W 2 



246 Our Obligation xinlo mutual Fergivemss^ SCc. 

and that dominion over the creatures, which is pci^ 
mitted unto men in the patience of God, The re- 
covery that we have by grace, is nothing but an 
initial renovation of the image of God in us. It 
is the implanting upon our natures thofe graces^ 
which may render us again like unto him. And 
nothing is grace or virtue, but what fo anfwers to 
fomewhat in God. So then, whatever is in us of 
this kind, is in God abfolutely, perfeQIy, in a way 
and manner infinitely more excellent. 

Let us now therefore put thefe things together. 
God requires of us, that there (hould be forgive- 
nefs in us for thofe that do offend us ; forgivcnefe 
without limitation and bounds; the grace hereof 
he beftoweth on his faints ; fets an high price upon 
it, andraanifefts many ways, that he accounts it a- 
mong the moll excellent of our endowments ; one 
of the moft lovely and praife-worthy qualifications 
of any perfon. What then fhall we now fay? h 
there forgivenefs with him or no ? He that made the 
eye^Jhali he not fu ? He that planted thi ear^ fhall 
he not hear ? He that thus prefcribcs forgivenefs 
to us, that beftows the grace of it uponrus, is there 
not forgivenefs with him ? It is all one as to fay, 
though we are good, yet God is not ; though wc 
ar^ benig'n and boutitiful; yet he is not. He that 
finds this grace wrought in him in any meafure, and 
yet fear^ that he fliall not find it in God for himfelf, 
doth therein^ and fo far prefer himfelf above God;. 
which is the natural efFed of curfed unbelief. 

But the truth is, were there not forgivenefs with 
God, forgivenefs in man wbuld be no virtue, with 
all thofe qualiiies that incline thereto ; fuch arc 
meeknefs, piiy, patience, compaffion, and the like. 
Which what were it, but to fct loofe human- nature 
* to rage and madneli ? For, as every truth coniifts 



Ppoptrties of Divine Forgiveness^^ 24l 

in its anfwerablenefs to the prime and eternal veri- 
ty ; fo virtue confifts not abfolutely nor primarily 
in a conformity to a rule of command, but in a 
eorrcfpondency unto the firft ablblute perfect Be- 
ing, and its perfections. 

^ The arguments and demonftrations foregoingy 
have^ we^hope, undeniably evinced the great truth 
we have infifted on, which is the life and fiul of all 
our hope^ profef&on, religion and wor(hip. The 
end of all this difcourfe is, to lay a Brm foundation 
for faith to red upon, in its addreffes unto God for 
the forgivenefs of (ins; as alU>, to give encourage- 
ments unto all forts of perfons ib to do. This end 
remains now to be explained and preffed ; which 
work, yet before we dire6Uy clofe withal, two things 
are further to be premifed. And the firit is, to pro- ^ 
pofe fome of thofe adjun£ls of, and confiderations 
about this forgivenefs, as may both encourage and 
neceflitate us to feek out after it, and to mix the tef- 
timonies given unto it, and the promifes of it, with 
faith, unto our benefit and advantage. The other 
is to (hew, how needful all this endeavor is, upon 
the account of that great unbelief which is in the 
«io(l in this matter. As to the fird of thefenhen,* 
we may confldcfy ^ 

Firji^ That this forgivenels that is with God, is 
fuch as becomes him, fuch as is fuitable to his 
greatnefs,. goodnefs, and all other excellencies of 
bis nature ; fuch as that therein he will be known 
fco be God, what he fays concerning fome of the 
works of his providence. Re Jliil arid know that I 
am God ; may be much more faid concerning this 
great efFcd of his grace ;. Still your foufe, and 
know that he is God. U is aoi like that narrow, 
dtHioult, halving and manacled forgivenefs, that is 
found amongit men^* when any fuch thing is fuui^d 



241 Pf9p€ft{is of bmn€ forgiinmM* 

amongft them* But k w full, free, boundlcfs, bot* 
tomlefs, abfolute, fuch as becomes his nature and 
cxcclleiKies. It is^ in a word, forgivetiefs thai ii 
Miiih God, and by the exercife whereof he will be 
known fo to be. And hence, 

1. God bimfelf doth really feparate jand diftinr 
guilh his forgivenefs, from any thing that our 
thoughts and imaginations can reach unto, and 
that becaufc it is his and like himfelf. It is an ob- 
jefct for faith alone, which can reft in that which k 
cannot comprehend. It is never fafer than when 
it is, as i^ were, overwhelmed with infinitencfs. 
But fet mere rational thoughts, or the imaginatiom 
of our raiods at work about fuch thmgs, and they 
fall inconceivably fhort of them. They can nei- 
ther concicve of them aright, nor ufc them unw 
their proper end and purpoTe. Were not forgive- 
nefs in God fomew.hat beyond what men could 
imagine, no fle-fti could be faved* This hiaife'f 
expreffetb, Lei the wicked Jorjakt his way, m 
the unrighteous man his thoughts^ and let him r^^ 
unto the Lord and he will have mercy upon himj (^^ 
to our Ged^ and he wilt abundantly pardon, f^ 
my Thoughts are not your thouEhts^ neither arty^ 
ways my ways^ faith the Lora; for as iht heaveni 
are higher than the earthy fo are my ways kigh^^ 
than your ways^ and my thoughts than your thought' 
They are, as is plain in ihe context, thoughts Gt 
forgivenefsand way* of pardon whereof be fpeaks* 
Thefe our apprehe»fions come fhort of; we knot^ 
little or nothing of the infinite largenefs of bis heart 
in this marter. He that he fpeaks of, is (Heb.) anina- 
pioufly wicked man, and (Heb.) a manofdecciiy »» 
perverfe wickednefs. He whofe defign and courlc 
is nothing but a lie, fin and iniquity ; fuch an QO^ 
as we would have little or no bopes of; that vie 



Properties of Divine Forgiveness. U9 

yrould fcarce think it worth our while to deal with^ 
al about a hopelefs converfion; or can fcarce find 
in our hearts to pray for him, but are ready to 
give him up, as one profligate and defperate. 
But let him return unco the Lord, and he (hall ob- 
tain forgivenefs. But how can this be ? Is it pof- 
fible there fhould be mercy for fuch an one ? Yes! 
For the Lord (HebJ will multiply to pardon^ He 
hath forgivencfs with him, to outdo all the multi- 
plied finsof any that return unto him, and feck 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 offender* 
agaiad us. True faith God > But your ways are 
not my ways : I do not a£i in this matter like unto 
you, nor as you are accuftomcd to do. How 
then fhallwe apprehend it; how (hall we conceive 
of it ? You can never do it by your reafon or im- 
aginations ; For^ as the heavens are above the earthy 
Jo are my thoughts ia this matter, above your 
thoughts. This is an exprcffion to fet out the 
largeft and mod inconceivable diflance that may 
be. The creation will aflFord no more fignifi<:ant 
expreffion or reprcfcntation of it. The heavens ar© 
inconceivably diftant from the earth, and incon- 
ceivably glorious above it. So are the thought* 
of God ; they are not only diftant from ours, but 
have a glory in them alfo that we cannot rife up 
unto. For the moft part, when we come to deal 
with God about forgivenefs, we hang in every 
brier of difputing quarrelfome unbelief. This or 
• that circumftance of aggravation, this or that un- 
paralleled particular, b.ereaves us of our confi- 
dence. Want of a due confidcration of him with 
"whom we have to do, meafuring him by that line 
of our own imaginations^ bringing hioi down uo- 



ttSO Prdperttis of Divine ForgivenesMi 

to our thoughts and our ways, is the caufe ofa\i 
our difquieiments. Becaufc we find it hard to for- 
give oar pence, we think he cannot forgive talents. 
But he hath provided to obviate fuch thoughts in 
us ; / will not execute the fiercenefs of my wrath^ 1 
will not return to dejlroy Ephraim^ybr I am God, 
AND NOT Man. Our fatissfaQion in this matter is 
to be taken frotp his nature ; were he a man, or a« 
the Tons of men, it were irapoflible that upon fuch| 
and fo many provocations, he fliould turn away 
from the fiercenefs of his anger* But he is God: 
This gives an infinitenefs, and an inconceivable 
boundleffnefs to the forgivenefs that rs with him; 
and exalts it above all our thoughts and ways. 
This is to be famented ; prefumption, which lurw 
God into an idol, afcribes unto that idol a greater 
largenefs in forgivenefs, than faith is able to rife «P 
unto, when it deals with him as a God of infinite 
excellencies and perfeQions. The reafons ofit, 1 
confefs are obvious. But this is certain^ no pre- 
fumption can falfely imagine that forgivenefs to it- 
felf from the idol of its heart, as faith may, in tW 
way of God, find in him, and obtain from bitn^ 
For, 

2. God engageih his infinite excellencies io^' 
monftratethe greatnefsand boundlefsnefs ofhisior^ 
givenefs. He propofeth them unto our confioer^* 
tions, to convince us, that we fhall find pardon witn 
him fuitable and anfwerable unto them. See ip* 
xl. 27, 28, 29, 30, 31. Whyfayejl thou, Jaco^ 
andfpeakeji, IfracI, my way is hid Jroih the ZM 
and my judgment is pajfed over from my God ? ^V 
thou not known, hafl thou not heard, that the everl¥' 
ing God, the Lord, the Creator of the ends of </*^ 
earth, fainteth not, neither is weary ; there t^ ^ 
fearching of his underfianding : He giveih p$i^^^^ 



Properties 9/ iDivint Pargivenetf* «5l 

tke faint^ and to them that have no might he encreaf* 
ithjlrength : Even the youths piall faint and he wea^ 
ry, and (he young menjhall utterly fail ; hut ihfy that 
wait upon the Lord Jball renew their Jlrength^ they 
Jhall mount up wi.h wings as eagles^ they jfhall run 
and not be weary ^and theyjiiall walk and not be faints 
The matter in queftion is, whether acceptance with 
God, which is only by Torgivenels, is to be obtain<- 
ed or no ; this (inful Jacob either defpairs of, or at 
lead defponds about. But faich God, My thoughts 
tire not as your thoughts in this matter. And what 
courfe doth betake to convince them ofther miftakt 
therein ? What argument doth he make ufc of to 
free them from their unbelief, and to rebuke their 
fears ? Plainly, .be calls them to the confideratiofi 
of himfelii^ hcxth who and what he is, with whom 
ihey had to do i That they might expe3 accepc- 
iance and forgiveneis^ fuch as did become him.-«^ 
Minding them of hi^ power, his immenfity, his in- 
linite wifdo^m^ hh unchangeablenefs, all the excel- 
lencies and properties of his nature, he demands ot 
thepi, whetbfsr they have not juft ground to expe^ 
fprgivenefs and grace, above all their thoughts and 
apprebenfions) becaufe anfwering the ipfinite l^rge- 
iiefs of his heart from whence it doth pxoc^ed ? 

This, I fay, is an encoviragement in general un>* 
to believers. We have, as I hope, upon unquef- 
tionablc grpund& evinced^, that there u forgivenefs 
with God^ which is the hinge on which turneth the 
iflue of 'our eternal condition. Now, this is like 
hiixifelf, fuch as becomes him ; that anfwers the in- 
finite perfe8ion,s of his nature ; that is exercifed 
and given forth by him as God. We are apt to 
narrow and ftraiten it by our unbelief, and to ren- 
der it unbecoming of him. Ke lefs diflionors God 
(or as little) who being wholly under the power of 



£59 Properties of Dhine Forgiveness. 

the law, believes that there is no forgivenefs wiib 
hrm, none to be obtained from him, or doih not be* 
lieve it, that fo it is, or is fo to be obtained, for 
which he hath the voice and fentence of the law to 
countenance him, than thofc who being convinced 
of the principles and grounds of it before mention- 
ed, and of the truth of the teftimony given ufito ir, 
do yet, by ftraitening and narrowing of it, render 
it unworthy of him, whofe excellencies are all in- 
finite, and whofe ways on that account are incom- 
prehenfible. If then we refolve to treat with God 
«ibout this matter, which is the bufinefsnow in hand, 
id us do it, as it becomes his greatnefs, that is in- 
deed, as the wants of our fouls do require ; let us 
fiot intangle our own fpirits, by limiting his grace. 
Secondly, This forgivencfs is in or with God, 
not only fo, as that we may apply ourfelves unto it 
if we will, for which he will not be offended with us, 
but fo alfo as that he hath placed his great glory in 
the declaration and communication of it ; nor can 
we honor him more, than by coming to him to be 
made partakers of it, and fo to receive it from him. 
For the moft part, we are as it were ready rather to 
fleal forgivenefs from God, than to receive from 
him, as one that gives it freely and largely. Wc 
-take it up, and lay it down, as though we would be 
glad to have it; fo God did not, as it were, fee us 
take it ; for we are afraid he is not willing wc 
fhould have it indeed. We would fteal this fire 
from heaven, and have a fhare in God's treafure 
and riches, almoft without his confent : At leafl we 
think that we have it from him etgre, with much 
difficulty, that it is rarely given, and fcarcely ob- 
tained. That he gives it out, with a kind of un- 
willing willingnefs; as we fometimes give alms with- 
out checrfulnefs ; And that he lofcth fo much by 



Properties of Divine Forgiveness. 255 

ns, as he giveth cut in pardon. We are apt to 
think, that we are very willing to have forgivenefs 
but that God is unwilling to beftow it, and that 
becaufe be feems to be a lofisr by it, and to fore- 
go the glory of infli£lingpum(hment for our fins, 
which of all things we fuppofe he is mod loth to 
part withal. And this is the very nature of unbe- 
lief. But indeed things are quite othcrwifc. He 
Jiath, in this matter, through the Lord Chrifl:, or- 
<iered all things, in his dealings with finners, to the 
praijt of the glory of his grace. His defign in the 
whole myftery of the gofpel, is to make his grace 
glorious or to exalt pardoning mercy. The great 
fruit and produft of his grace is forgivenefs ; the 
forgivenefs of finners. This God will render him- 
felf glorious in and by. All the praife, glory and 
worfhip, that he defigns from any in this world, 
is to redound unto him by the way of this grace, 
^s we have proved at large before. For this caufe 
fparcd he the world, when fin firft entered into it ^ 
for this caufe did be provide a new covenant,when 
the old was become unprofitable ; for this caufe 
did be fend his fon into the world. This hath he 
teftified by all the evidences infifted on. Would 
he have loft the praife of his grace, nothing here^ 
of would have been done or brought about. We 
can then no way fo eminently bring or afcrifae glo- 
ry unto God, as by our receiving forgivenefs from 
him ; he being willing thereunto, upon the ac- 
count of its tendency, unto his own glory, in that 
way, which he hath peculiarly fixed on for its man- 
ifeftation. Hence the apoftle exhorts us to come 
boldly to ihe throne of grace^ that is, with the con- 
fidence of faith. We come about a buGnefs where* 
with he is well pleafed ; fuch as he delights in the 
doing of, as he exprcffeth hitnfclf, The Lord thy 

X 



354 Forgkcness hdic'vcd hiffeic* 

God in ihc miJJl of thee^ is mighty ; he rvill favt^ 
he will rejoice over thee with joy. He will rtjl in 
his love^ he will joy over thee with Jinging, This 
is the way of God's pardoning ; be doih it in a re- 
joicing triumphant manner, fatisfying abundantly 
his own holy foul therein, and refting in bis love* 
•We have then abundant encouragement to draw 
nigh to the throne of grace, to be made partakers 
of what God is fo willing to give out unto us. And 
to this end fervcs alfo the oaih of God before in- 
lifted on, namely, to root out all the fecret refcrves 
of unbelief, concerning God's unwillingncrs to give 
mercy, grace. and pardon unto finners. There- 
fore the tendency of our former arguments, is not 
iTierelyto prove that there is furgivenefs with God 
which we may believe and not be millaken, but 
^vhich we ouglit to believe : It is our duty fo to do. 
We thinkit our duty to pray, to hear the word, to 
give alms, to love the brethrenj and to abftain 
Ixom fin ; and if we fail in any of thefe, we find 
the guilt of them reflcfled upon our confcience 
unto our difquietment ; but wc fcarce think it our 
duty to believe the forgivenefs of our fins. It is 
well it may be, we think, with them that can do it 
but vvc think it not their fauk who do not, Sycb 
perfons may be pitied, but, as we fuppofe, not 
juftly blamed, no not by God bimfelf. Whofe 
confcience' almoft is burthened with this as a fin, 
that he doth not as he ought, believe the forgive- 
nefs of his fins ? And this is merely becaufe men 
judge it not their duty fo to do. For a non-per- 
formance of a duty apprehended to be fuch, will 
reflcft on the confcience a fenfe of the guilt of fin. 
But now, what can be required to make any thing 
a duty unto us, that is wanting in this matter? 
That^which fliould now enfue, is the peculiar 



rorghineis believed ij/ a few* 2^5 

Improvement of this truth all along aimed at-; 
namely, to give exhortaiions, and encouragements 
unto believing. But I can take few fteps in ihis 
work, wherein methinks I do hear fome faying, 
Surely all this is needlefs ; who is there that doth 
not believe all that you go about to prove ? And 
fo thefe pains are fpent to little or no purpofe. I 
fhall therefore, before I perfuadc any unto it, en- 
deavor to fhew that they do it not already. Ma- 
ny I fay, the moft of men who live under the dif- 
penfation of the gofpel, do wofully deceive their 
own fouls in this matter. They do not believe 
what they profefs themfelves to believe, and what 
they think they believe. Men talk of fundamen- 
tal errors ; this is to me the moft fundamental er- 
ror that any can fall into, and the moft pernicious. 
It is made up of thefe two parts, (i) They do not 
indeed believe forgivenefs. (2) They fuppofe they 
do believe it, vi^hich keeps them from feeking af- 
ter their only remedy. Both thefe miftakes are im 
the foundation, and do ruin the fouls of them that 
live and die in them. I ftiall then by a brief enqui- 
ry, put this matter to a trial. By fome plain rules 
and principles may this important queftion. Whe- 
ther we do indeed believe forgivenefs or no ? be 
anfwered and decided. But to the refolution in- 
tended, I fhall premife two obfervations. 

1. Men, in this cafe, are very apt to deceive 
themfelves. Self-love, vain hopes, falfe principles^ 
floth, unto felf-examination, reputation with the 
world, and in the church, all concur unto mens felf- 
deceivings in this matter. It is no eafy thing for a 
foul to break through all thefe, and all felf-reafon- 
ings that rife from them, to come unto a clear judg- 
ment of its own aQing, in dealing with God about 
forgivenefs. Men alfo find a common prefurop-^ 



f 55 Forgiveness believed hyjew^ 

tion of this truth, and its being an eafy relief *a- 
gainft gripings of confcience, and difturbing 
iho'ts about* fin, which ihey daily meet with. Aiming 
therefore only at the removal of trouble, and find- 
ing their prefent imagination of it fufficient thereun- 
to, they never bring ijieir perfuafion to the trial. 

2.. As men are apt to do thus, fo they aQually 
do To, they do deceive themfelves, and know not 
that they do fo. The laft day will make this evi- 
dent, if men will no fooner be convinced of their 
folly. When our Saviour told his difciples, that 
one of them twelve fhould betray hira ; though il 
were but one of twelve that was in danger, yet eve- 
ry one of the twelve made a particular enquiry a- 
bout himfclf. I will not fay, that one in each 
twelve is here miftaken : But I am fure the truth 
tells u-s. That many are called^ and hiUfew are cko* 
fen ; they are but few, who do really believe for- 
givenefs. Is it not then incumbent on every one, 
to be enquiring in what number he is likely to be 
found at the latt day ? Whilft men put this enqui- 
ry off From ihemtfelves^, and thii^k or fay, it oaay be 
the concernment of others, it is not mine, they pc- 
rjfh, and that without remedy. Remember what 
pooryacobfaiid^vihtn he hadloflkone child, and was 
afraid of the lofs of another : If I he bereaved of my 
children^ lam bereaved. If I lo(e my children, I have 
no more to lofe, they are my all : Nothing worfe 
can befal me in this world. Comfort, joy, yea, 
life and all go wiih them. How much more naay 
men fey in this cafe ? If we are deceived here, we 
arc deceived ; all is loft, hope, and life, arid foul,, 
allmuft perifli, and that for ever. There is no help 
or relief for them who deceive themfelves in this 
matter. They have found out a way to go quieN 
ly down into, the pit. 



Forgiveness believed by few* 151 

Now thefe things are premifed : Only, that ihey 
may be incentives unto fclf*examination in this mat- 
ter, and fo render the enfuing confiderations ufe- 
ful ; let us then addrcfs ourfelves unto them. 

1. In general. This is a gofpel truth ; y.ea, the 
great fundamental, and mod important truth of the 
gofpel. It is the turning point of the two cove- 
nants, as God himfelf declares, Heb. vii. 7, 8, 9, 
10, 11, 12, 13. Now, a very cafy confidcratiou 
of the ways and walkings of men will fatisfy us as 
to this enquiry, whether they do indeed believe the 
gofpel, the covenant of grace, and the fundamental 
principles of it* Certainly their ignorance, dark- 
nefs, blindnefs, their corrupt afFeQions and worldly 
convcrfaiions, their earthly-raindednefs, and opea 
difavowing of the Spirit, ways and yoke of Chrift, 
fpeak no fuch language. Shall we think that proud, 
heady, worldly, (elf*(eekers, haters of the people 
of God, and his ways, defpifers of the Spirit of 
grace, and his work, facrificers to their own lufts, 
and fuch like, do believe the covenant of grace, or 
remilSon of fins ? 

2. They that really believe forgivenefs in God, 
do thereby obtain forgivenefs. Believing gives an 
intereft in it ; it brings it home to the foul concern- 
ed. Believing and forgivenefs are infeparably con^ 
joined. Among the c^vidcnces that we 'may have 
of any one being interefted in forgivenefs, I ihall 
only name one; they prize and value it above all 
the world. Let us enquire what efteem many of 
thofe have of forgivenefs, who put it out of al^ 
queftion that they do belive it. Do they look upon 
it as ihcir treafure, their jewel, their pearl of price ? 
Are they folicitous about it ? Do they often look 
and examine, whether it continues fafe in their pof- 
feflion or no ? Suppofe a man have a pre^ioui 



>! 2 



2jS Forgiveness believed by /aw. 

jewel, laid up in fome place in his houfe ; fuppofe 
it be unto him as the poor wiciows two mites, aU 
her fubftance or living ; will he not carefully pon- 
der on it ? Will he not frequently fatisfy hinnfeif 
that it is fafe ? We may know that fuch an houfe^ 
fuch fields or lands do not belong unto a man, 
when he paffeth by them daily, and taketh little or 
no notice of them. Now, how do mo& men look 
upon forgivencfs ? Are ihey folicitous concerning 
their intereft in it ? Do they reckon, that wbilft that 
is fafe, all is fafe with them ? When it \s laid out of 
the way by (in and unbelief, do they give them felves 
no reft, until it be afrelh difcovered unto them ? I9 
this the frame of the moft of men ? The JLord 
knows U is not. They talk of forgiveneis, bm ef- 
teem it not, prize it not, fivake no particular enqui^- 
ries after it. 

3. Let it be enquired of them who pretend unto* 
this perfuafiofi^ how they came by it, that we may 
know whether it be of him who calleth us or no^ 
— When Peter confeffed our Saviour to be the 
Chrift, the Son of the living God, be tokl him, tliai 
Jle/h and blood did not reveal thai ufUo him, but his 
father who is in heaven. It is fo with them who 
indeed believe forgivenefs it> God : Flelh and blood 
bath not revealed k unto them. It hath not bee» 
furthered by any thing within them,^ or without 
them, but all lies in oppo6tioa unto it. This is the 
work of God^ thai we believe. A great work, the 
greated work that God requireth of us. It is not 
only a great thing in itfclf but k is great in rcfpcft 
of its objeftjor what we have to believe, or forgive- 
nefs itfelf. The great honor of Abraham's faith 
lay in this, that deaths and difficulties lay in the way 
of it. But what is a dead body, and a dead womb^ 
o an accufing confcieuce^ a killing law^ and dp« 



Ihrgtvencs^ believed iyfet0^ 2&9 

prehenfioos of a God terrible as a confuming fire ? 
all which) as was (bewed^ appofe themfelves unto ai 
foul called to believe forgiveQefs. 

What now have the moft of men, who are con* 
fident in the profeifion of this faitbi to fay unta 
(his thing ? Let them fpeak clearly and they muft 
fay, that indeed they never found the lead difficulty 
in this matter ; they never doubted of it; they nevet 
queftioned k, nor do know any reafon why they 
ihould do fo^ It is a thing which they have fo ta- 
ken for granted, as that it never cod them an 
hour's labor, prayer or meditation about it. Have 
they had fecret reafonings and contendings in theic 
hearts about it ? No ; Have they confidered how 
the objeBions that lie againft it may be removed ? 
Not at all ; fiut is h fo indeed, that this perfuaUon 
is thus bred in you, you know not how ? Are the 
corrupted natures of men and the gofpel fo fuited^ 
fo contpiyin'g ? Is the new covenant grown fo con- 
natural to flcih and blood? Is the greater (ccref 
thai ever was revealed from the bofom of the .Fa- 
ther^ become io familiar and eafy to the wifdom of 
the flelh ? Is that which was folly to the wife Greeiif 
and a ftumbling block to the Jews^ become on a 
fudden, wifdom and a plain path to nhe fame 
principles that were in them ? But the truth of thi9 
matter is, that fuch men have a general^ barren na- 
tion of pardon, which Satan, prefumption, tradi-* 
tion, common reports, and the cuftomary hearing 
of the word, have furniftied them withal; but for 
that gofpel difcovery of forgivenefs, whereof we 
have been fpeaking, they are utterly ignorant of 
it. To convince luch poor creatures of the folly 
of their prefumption, I would but defire them to 
go to fome real believers, that are or may be 
known unto them; let them be aiked whether they 



260 Forghauss believed bj/feti^. 

tame To eafily by their faith, and apprehenfions of 
forgivenefs, or no ? Alas, faith one, ihefe twenty 
years have I been following after God, and yet I 
have not arrived unto an abiding cbearing perfua- 
fion of it. I know what it cod me, what trials, dif- 
ficulties, temptations I wredled with, and went 
through before I obtain it, faith another. What I 
have attained unto, hath been of unfpeakably mer. 
cy : And it is my daily prayer, that I may be prc- 
fervedin it; by the exceeding greatncfs of the power 
of God; for I conti'niiilly wreftle with norms that 
are ready to drive me from my anchor. A little 
of this difcourfe may be fufficient to convince 
pooTy dark, carnal creatures of the folly and vani<» 
ly Qf their confidence- 

4. There are certain meahs whereby the revela- 
tion and difcovery of this myftery is made unto 
the fouls of men. By thefethey do obtain it, or 
they obtain it not. The myftery itfclf was a lecret 
hidden in the counfcl of God from eternity ; nor 
was their any way whereby it might be revealed, 
but by the Son of God : And that is done in the 
word of the gofpel. If then you fay you know it; 
let us enquire how you came fo to do ? Hath this 
been done'by a word of truth ? by the promife of 
the gbfpel ? Was it by preaching of the word 
unto youj or by reading of it, or meditating upon 
it ? Or did you receive it by fome feafonable word, 
or from the fcriptures fpoken unto you ? Or hath 
it infenfibly gotten ground upon your hearts and 
ttiinds, upon the ftrivings and confliQs of your 
fouls about fin, from the truth wherein you had 
been inltrucled in general ? Or by what other 
means have you come to the acquaintance with it, 
whereof you boaft ? You can tell how you came 
by your wealth, your gold and. filver ; you know 



Forgivenest bdievid by few. 261 

how you became learned^ or obtained the knov^ 
ledge of the my ftery of your trade, who taught 
you in it and how came you by it : There is no4 
any thing wherein you arc concerned, but you can 
anfwer ihefe enquiries in reference unto it. Think 
it then no great matter, if you are put to anfwer 
this quedion aUb : By what means came you to 
the knowledge of forgivenefs, which you boaft of? 
Was it by any of thofe before mentioned or fomc 
other ? If you cannot anfwer diftinQly to thefc 
things, only you fay, you have heard it, and be- 
lieved it ever fince you can remember; fo thofe 
faid that went before you, fo they fay with whom 
you do convcrfe, you never Hict with any one 
that called it into queAion, nor heard of any, un^ 
lefs it were one or two defpairing wretches; it will 
be juftly queftioned, whether you have any por-* 
tion in this matter or no. If certain rumours, rev- 
ports, general notions, lie at the bottom of your 
perfuafion, do not fuppofe that you have any 
communion with Cbrift therein* 

5. Of them who profefs to beh'eve forgivenefs, 
how few are there who indeed know what it \Sn 
They believe, they fay, but as the Samaritans 
worfhipped, they k^^ow not what. With fome a 
bold prefumption, and crying peace, peace, goe* 
for the belief of forgivenefs. 

Some think they ftiall prevail with God by their 
prayers and defires to let them alone, and not caft 
them into bell. 

But iskhis that forgivenefs which is revealed in the 
gofpel ? The rife and fpring of our forgivenefs is 
in the heart and gracious nature of God, declared 
by his name ; Have you enquired ferioufly into 
this ? Have you ftood at the ihore of that infinite 

ocean of goodnefe and love ? Have your fouJb 



2G 2 Forgiveness believed hyfeW. 

found fupportment and relief from that confideta- 
tion ? And have your hearts leaped within you 
with the thoughts of it? Or, if you have never 
been affefled in an efpecial manner herewithall, 
liave you bowed down your fouls under the conC- 
derations of that fovereign aft of the will of God, 
that is the next fpring of forgivenefs ; that glorious 
aSing of free grace, that when all might juftly have 
periflied, all having finned and come Ihort of his 
glory, God would yet have mercy on fomc ? Have 
you given up yourfelves to his grace ? Is this any 
thing of that you do believe ? Suppofe you arc 
ftrangersto this alfo : What communion with God 
have you had about it in the blood of Chrift? 
Have you fcen pardon flowing from the heart of 
the Father through the blood of the S<Jn ? Have 
' you looked upon it as the price of his life, and the 
purchafc of his blood ? Or have you general 
thoughts that Chrift died for fmners ? Suppofe 
this alfo; Let us go a little further, and enquire, 
whether you know any thing that yet remains of 
the like importance in this matter ? Forgivenefs, 
as we have (hewed, is manifefted, exhibited in the 
covenant of grace and promifes of the gofpel. 
The rule of the efficacy of thefe is, that they be 
mixed with faith. It is well if you are grown up 
hereunto; but you that are ftrangcrs to the things 
before mentioned, are no lefs to this alfo. Upon 
the matter, you know not then what forgivenefs is, 
nor wherein it confifts, nor whence it comes, nor 
how it is procured> nor by what means given out 
unto finners. 

6. Another enquiry into this matter regards the 
ftate and condition wherein fouls muft be, before 
it be poflTible for ibem to believe forgivenefs. If 
there be fu^h an eftate^ and it can be evinced that 



Forgiveness believed by fexif. 263 

very many of the pretenders concerning whom we 
deal, were never brought into it, it is then evident^ 
that they neither do nor can believe forgivenefs, 
however they do and may delude their oiv'n fouls. 
It hath been fhewed that the firft difcovcry that, 
was made of pardoning grace was unto Adam^ 
prefenily after the fall. What was then his (late 
and condition ? How was he prepared for the re- 
ception of this great myftery in its firft difcovery ? 
It is known from the ftory ; convinced of fin, a- 
fraid of puniJhmcnt, he lay trembling at the foot of 
God. Then was forgivenefs revealed unto him ; 
fo the Pfalmift ftates it, I/thou^ Lordy Jhouldji 
mark iniquity^ Lord who Jhall Jland ? Full of 
thoughts he is of the defert of fin, and of inevita- 
ble and eternal ruin, in cafe God fhould deal with 
him according to the exigence of the law. In 
that ftate is the great fupport of forgivenefs with 
God fuggefted unto him by the Holy-Ghoft. 
We know what work our Saviour had with the 
Pharifees on this account. Are we (fay they) blind 
alfo ? No, (aith he, ye fay we fee ; therefore your 
Jin remaineih. It is to no purpofe to talk of for- 
givenefs to fuch perfons as you are, you muft of 
iieceffity abide in your fins : I came not to call 
fuch righteous perfons as you are, but finners to 
repentance; who not only are fo, as you are alfo, 
and that to the purpofe, but are fenfible of their 
being fo and of their undone condition thereby. 
Whilft you are feeming righteous, it is to no end 
to tell you of forgivenefs, yoa cannot underftand 
nor receive it. If the fallow ground be not bra* 
ken up, it is to no purpofe to fow the feed of the 
gofpcl. There is neither life, power, nor fweet* 
nefs in this truth, unlefs a door be opened for its 
entrance, by conviQion of fin. 



S64 Fprgiveness bdieved hyftw. 

Let U8 tlien, on this ground alfo continue our 
enquiry ^ upon the ordinary boafters of their {kill 
in this myftery. You believe there is forgivenefs 
with God : Yes ; but have you been convinced 
of fin? Yes ; you know that you are finners well 
enough. Anfwer then but once more to the na« 
ture of this coQviaion of fin, which you {-^y you 
have ; is it not made up of thefe two ingredients ? 
(i.) A general notion that you are finners, as aii 
men alfo are. (2.) Particular troublefome reflec* 
;tions upon yourfelves, when on any eruption of 
fin, confcienceaccufes, rebukes, condemns? You 
will fay. Yes, what would you require snore? 
This is not the convi6ion we are enquiring after; 
that is a work of the Spirit by the word : This you 
fpeak of, a mere natural work, which you can no 
^ore be whhout, than you can ceafe to be men* 
This will give no affiftance unto the receiving of 
forgivenefs: Butitmay be, you will fay, you have 
proceeded farther than fo ; and thefe things have 
had an improvement in you. Let us then, a Uule 
try whether your procefs have been according to 
ihe mind pf God ; and fo, whether this invincible 
bar in your way be removed or no : For altho' 
every convinced perfon does not believe forgive- 
nefs ; yet no one who is not convinced doth fo* 
Have you then been made fenfibleof your condi- 
tion 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 univcrfal enmity 
that is in your hearts to the mind of God ; and 
what it is to be at enmity againft God ? Hath the 
unfpeakable muhitude of the fins of your lives 
been fet in order by the law before you ? And 
have you confidered what it is for finners, fuch 
finners as you are, to have to deal with a righte* 



forgiveness believed by few. 265 

ous and a holy God ? You have heard of thcfe 
things many tiihes, but to fay that you have gone 
through with the work, and have had experience 
of them, that you cannot do* Then I fay you are 
ftrangers to forgivcnefs^ becaufc you are ftrangcrs 
unto fin, 

7. We have yet a greater evidence than all thefc* 
Men live in fin, and therefore they do not believe 
forgivenefs of fin. Faith in general purifies the 
heart, and the life is made fruitful by it. Faith 
worketh by works, and makes^itfelf perfefl by them* 
The grace oj Goi whi^h bringeth Jalvation^ teachcth 
us to deny all unrighieoufnejsj and worldly lu/li^ td 
live foberly^ righleou/ly^ and godly in this prejcnt 
"world : And that is the grace whereof we fpcak. — 
No man can then believe forgivenefs of fin, with- 
out a deteftation and relinquifhment of it. The 
real belief of the pardon of fin, is prevalent with 
men not to live longer in fin. 

But now, what are the greateft number ofthofe 
who pretend to receive this truth ? Are their hearts 
purified by it ? Are their confciences purged ? Arc 
their lives changed ? Do they deny all ungodlinefs 
and worldly lufts ? Doth forgivenefs teach them fo 
to do ? Have they found it efiFeftual to thefe pur- 
pofes ? Whence is it then that there is fucb a blea- 
ting and bellowing to the contrary amongft them ? 
Some of you are drunkards, fome of you fwear- 
crs, fome of you unclean perfons, fome of you li- 
ars, fome of you worldly, fome of you haters of all 
the ways of Chrift, and all his concernments upon 
the earth ; J)roud, covetous, boafters, felf-feekcrs, 
envious, wrathful, backbiters, malicious praters, 
flanderers, and the like : And fhall we think that 
fuch as thefe believe forgivenefs of fin? God forbid. 

If any Ihall fay, that they thank God^ they are 

Y 



^66 Exhortations unto Beticwn^. 



b 



no fuch publicans as thofe mentioned ; they are no 
drunkards, no fwearers, no unclean pcrfons, nor 
ihc like ; fo that they are not concerned in this 
confideraiion : Their lives and their duties give a- 
nother account of them. Then yet conGdcr further^ 

That the Pharifees were all that you fay of your- 
felves ; and yet the greateft defpilers of forgivenefs 
tliat ever were in the world, and that becaufe they 
hated the light, on this account, that their deeds 
were evil, And for your duties you mention, 
what I pray is the root and fpring of them : Arc 
they iniluenced from this faith of forgivenefs you 
boa ft of, or no ? May it not be feared that it is ut- 
terly otherwife? You do not perform them becaufe 
you love the gofpel, but becaufe you fear the law. 
If the truth were known, I doubt it would appear, 
that you get nothing by your believing of pardon, 
but an encouragement unto fin* Your goodnefs^ 
I'uch as it is, fprings from another root. Jt may 
be alfo that you ward yourfelves by it againft the 
flrokes of confcience, or the guilt of particular fins, 
this is as bad as the other. 

We (hall now proceed unto the direft ufes of 
this great truth : For having laid our foundation in 
the word that will not fail ; and having given, as we 
hope, fufficient evidence unto the truth of it, our 
laft work is to make that inaprovement of it unto 
the good of the fouls of men, which all along was 
aimed at. The pefons concerned in this truth arc 
all finners whatever; no fort of finners are uncon- 
cerned in it, none are excluded from it: And wc 
may caftthem all under two heads. 

FirJL vSuch as never yet fincerely, clofcd with 
the promife of grace; nor have ever yet received 
forgivenefs from God, in a way of believing. 
Thcfc we have already endeavored to undeceive; 



Exhortations unto Bdkving* 2G1 

and to difcover thofe falfe prefumptions whereby 
they are apt to ruin and dcftroy their own fouls : 
Thefe we would guide now into fafe and plcafant 
paths, wherein they may find alTurcd reft and 

peace. 

Secondly^ Others there arc, who have received 
it, but being again intangled by fin, or clouded by 
darkncfs and temptations, or weakened by un- 
belief, know not how to improve it to their peace 
and comfort. This is the condition of the foul 
reprcfented in thispfalm ; and which we fhall there- 
fore apply ourfelves unto in an cfpecial manner^ 
in its proper place. 

Our exhortation then is unto both; to the fir(^, 
that they would receive it, that they may have life, 
to the latter, that they would improve it, that they 
may have peace. To the former, that they would 
not overlook, difregard, or negleft fo great falva- 
tion as is tendered unto them ; to the latter, that 
they would ftir up the grace of God that is in them, 
to mix with the grace of God that is declared unto 
them. 

I fhall begin with the firft fort, thofe who are 
yet utter ftrangcrs from the covenant of grace; 
who never yet upon faving grounds, believed this 
forgivcnefs; who never yet once tafted of gofpel 
pardon. Poor linners ! This word is unto you. 

Be it, that you have heard or read the fame word 
before, or others hke unto it, to the fame purpofe; 
it may be often, it may be an hundred times. It is 
your concernment to hear it again. God would 
have it fo ; the teftimony of Jefus Chrift is thus to 
be accompliflied. This counfel of God we mull 
declare, that we may be irce from the blood oj all 
fntn^ and that not once or twice, but in preaching 
the wordj wc muft be injlant in/eafon^ out o/Jca^ 



169 Exhortations unto Believing. 

fon^ reproving^ rebuking^ exhorting with all long- 
Juffering and doBrine. And for you, woe unto you, 
when God leaves thus fpeaking lufito you ; when he 
refufeth to exhort you any more, woe unto you. 
This is God's departure from any perfon or people, 
when he will deal with them no more about forgive- 
i\t{s',Wot unto them when I depart from them. O 
that God, therefore, would give unto fuch perfons 
feeing eyes, and hearing ears, that the word of 
grace may never more be fpoken unto tkem ii^ 
vain. Now, in our exhonaiion to fuch perfons 
we ihall proceed gradually, according as the mat- 
ter will bear, and the nature of it doth require. 
ConGdcr iherelore, 

1. That notwithdanding all your fins, all the 
evil that your own hearts know you to be guilty of 
notwithftanding that charge that lies upon you, 
from your own confciences, and that dreadful fen- 
tencc and curfe of the law which you are obnox- 
ious unto; nolwithftanding all thejuft grounds 
that you have to apprehend that God is your ene- 
my, and will be fo unto eternity; yet there arc 
terms of peace and reconciliation provided and 
propofed between him and your fouls. This in 
the firft place, is fpokfn out by the word we have 
infiflcd on. Whatever elle it informs us of, this it 
pofitively affcrts, that there is a way whereby On* 
ners may come to be accepted with God : For 
there is forgivenefs with him that he may be fear- 
ed. And we hope that we have not confirmed it, 
by fo many tcftimonics, by fo many evidences in 
vain. Now, that you may fee how great a pri- 
vilege this is, and how much your concernment lies 
in it ; confider, 

1. That this belongs unto you in an efpecial 
manner, it is your peculiar advantage. 



Exhortations unt$ Believing. 2^^ 

It IS not fo with the angles that finned. There 
^ere never any t«rms of peace or reconciliation 
propofed unto them, nor ever (hall be unto eterni- 
ty. There is no way of efcape provided for them. 
Having once finned, as you have done, a thou- 
fand times, God fpared them not, but cad them 
down to heU, and delivered them unto chains of 
darknefs, to be referved unto judgment. 

It is not fo with them that are dead in their fins, 

if but one moment paft. Ah, how wojuld many 

-fouls, who are dq)arted, it may be not an hour 

fmcc, out of this world, rejoice for an imereft in 

this privilege, the hearing of terms of peace once 

more between God and them ; but their time is 

paft, their houfe is heft unto them defolate. As 

the tree falleth fo it muft lie: It is appointed unto 

all men once to die^ and after that is the judgments 

After death their are no terms of peace, nothing 

but judgment. The living, the living, he alone is 

capable of this advantage. 

It is not fo with them to whom the gofpel is 
not preached. God fuffers them to walk in itieir 
own ways, and calls them not thus to repentance. 
The terms of reconciliation, which fome fancy to 
. be offered in the (hining of the lun, and falling of 
the rain, never brought fouls to peace with God. 
Life and immortality are brought to light only by 
the gofpel. This is your privilege who yet live, 
and yet have the word founding in your ears. 

It is not thus with them who have finned againft 
the Holy Ghoft, though yet alive, and living 
where the word of forgivenefs is preached. God 
propofeth unto them no terms of reconciliation. 
Blafphemy againft him, faith Chrift, fliall not be 
. forgiven. There is no forgivenefs for fuch fin- 
ncrs ; and we, if wc know them, oii^hi not tonray 

Y 2 " 

A 



270 Exhortations unto Believing. 

fortliem ; their fin is unto death. And what number 
may be in this condition God knows. 

This word then is unto you ; thefe terms of 
peace are propofed unto you. This is that which 
in an efpecial manner you are to apply yourfelves 
unto; and woe unto yon if you Qiould be found 
to have negleftcd it at the laft day. Wherefore 
confider, 

2. By whom thefe terms arc propofed unto 
you, and by whom they were procured for you. 
hy whom are they propofed P Who fhall un- 
dertake to umpire the bufinefs, the controverfy 
between God and finners ? No (:reature, doubt- 
lefs is either meet or worthy to interpofe in this 
matter ; I mean originally on his own accownc. 
For who hath known the mind of the Lord, or 
who hath been his counfellor ? Wherefore it is 
God himfelf who propofeth thefe terms ; and not 
only propofeth them, but invites, exhorts, and 
perfuades you to except of them. This the whole 
fcriptures teftify unto. It is fully expreffed, 2 Cor. 
V. 18, 19, 20. He hath provided them, he hath 
propofed them, and makes ufe only of mfen, of 
minifters to aft in his name. And excufe us if we 
are a little earneft with you in this matter: Alas, 
our utmoft that we can, bj^ zeal for his glory, or 
compafEon unto your fouls, raife our thoughts, 
minds, fpirits, words, unto, comes infinitely fhort 
©f his own prefSng earneftncfs herein. Oh infinite 
condefcenfion ! O blefl'ed grace ! Who is this that 
thus bcfpealis you ? He againft whom you have 
finned, of whom you are juftly afraid. He vvhofe 
laws you have broken, and whofe name you have 
difhonored : He who needs not you nor your 
love, nor your friendfhip, nor your falvation. It 
is he who propofeth unto you thefe terms of re- 



Exhortations unto Believing. 2li 

conciliation and peace. Confider the exhortation: 
of theapoftleupon this confideration ; See that you 
re/ufe not him that fpeaketh from heaven. It is God 
that fpeaks unto yon in this matter ; and he fpeaks 
unto you from heaven. Aqd he doth therein fore- 
go alt the advantage that be hath againft you for 
your deftruQion. Woe would be unto your fouls, 
and that forever, if you (hould refufe him. 

3. By whom were thefe terms procured for you,^ 
and by what means ? Do not think that this mat- 
ter was brought about by chance, or by an ordi- 
nary undertaking. Remember that the propofat 
made unto you this day co(t no le& than the price 
of the blood of the Son of God. It \% the fruit 'of 
the travail of his foul. For this he prayed, he wept^ 
be fuffered, he died. And fhall it now be ncglefcl- 
ed or defpifcd by you ? Will you yet account 
the blood of the covenant to be a common thing ? 
Will you exclude yourfelves from all benefit of 
the purchafc of thefe terms, and only leave your 
fouls to anfwer for the contempt of the price 
whereby they were purchafed ? 

4, Confider, that you are finneri, great finners, 
curfed finners ; fome of you, it may be worfe than 
innumerable of your fellow finners were, who arc 
now in hell. God might long fince have caft you 
off eveflaftingly, from ail expeQation of mercy, 
and have caufed all your hopes to perifli : Or he 
might have left you alive, and yet have refufed to 
deal with you any moire. He could have caufed 
your fun to go down at noon-day, and have giv.en 
you darknefs inftead of viGon. He could refpitc 
your lives for a fcafon, and yet fwear in his wrath, 
that you (hould never enter into his reft. It is 
now otherwife ; how long it may be fo, nor you 
nor I know any thing at alh God orily knows 



372 Exhortations unto Believing^ 

^hat tvill be your time, what your continuance. — 
We are to fpeak whilR it is called to day : And this 
is that for the prefent which I have to offer unto 
you : God declares that there is forgivenefs with 
hiro ; that your condition is not defperate nor 
helplefs : There are yet terras of peace propofed 
unto you. Meihinks it cannot but fcem ftrangc 
that poor Tinners (hould not at the leaftftir up thetn- 
felvcs to enquire after them. When a poor man 
had fold himfelf of old, and his children, to be fer- 
vants, and parted with the land of his inheritance 
unto another, bccaufe of his poverty ; with what 
heart do you think did he hear the found of ibc 
trumpet, when it began to proclaim the year of ju- 
bilee, wherein he and all his were to go out ai li- 
berty, and to return unto his pofTeflion and inhe- 
ritance ? And (hall not poor fcrvants of fin, flaves 
unto Satan, that have forfeited all their inheritance 
in this world, and that which is to come, attend 
unto any proclamation of the year of reft, of the 
acceptable year of the Lord ? And this is done in 
the tender of terras of peace with God in this mat- 
ter. Do not put it off; this thing belong! unto 
you ; the great concernment of your fouls lies in it. 
And it is a great matter : For confider, 

5. That when the angels came to bring the news 
of the birth of our Lord Jefus, they fay. We bring 
tidings of great joy to the whole people. What 
arc thefe joyful tidings ? What was the matter of 
this report ? Why, This day is born a Sa^nour^ 
Chrijl the Lord. It is only this ; a Saviour is b.orn; 
a way of efcape is provided, and further they do 
not proceed. Yet this they fay is a matter of great 
joy, as it was indeed. It is fo to every burdened 
convinced finner, a matter of unfpeakable joy and 
rejoicing. O bleffed words I a Saviour is born. 



Exhortations unto Believing. 273 

This gives life to a finner, and opens a door of hope 
in the valley of Achor, the firft refcue of a fin dif* 
trcflcd foul. Upon the matter, it was all that the 
iaints for many ages had to live upon ; and that 
not in the enjoyment, but only the expcQation. — 
They lived on that word, The feed of the woman 
/hall break the fer pent' s head ; that is, a way of de- 
liverance is provided for finners. This with all di- 
ligence they enquired into, and improved it to their 
eternal advantage. As of old, jfacobj wh^n he faw 
the waggons that his fon Jofeph had fent to bring 
him unto him, it is faid his fpirit revived : So did 
they upon their obfcure difcovery of a way of for- 
givenefs. They looked upon the promife of it, as 
that which God had fent to bring them unto him ; 
and they faw the day of the coming of Chrift in it, 
and rejoiced. How much more have finners now 
reafon fo to do, when the fubftance of the proraifcr 
is exhibited, and the news of his coming proclaim- 
ed unto them. This then is a great matter ; name^ 
ly, that terms of peace and reconciliation are pro- 
pofed ; in that it is made known, that there is for-^ 
givencfs with God, Upon thcfe confiderations the» 
we purfue that exhortation which we have in hand.. 
If any one were juftly condemned to a cruel 
and (hameful death, and lay trembling in the expec- 
tation of ihe execution of it, and a man defigned 
for that purpofe (hould come unto him, and telt 
him, that there were terms propounded on which 
his life might be fpared, only he came away like 
Ahimaaz before he heard the particulars ; would 
it not be a reviving unto hira ? would he not cry 
out. Pray enquire what they are, for there is 
not any thing fo difficult which I will not undergo 
to free myfelf from this miferable condition : — 
Would it not change the whole frame of the fpirit 



274 Exhortations unto Believing. 

of fuch a man, and as it were put new life into him ? 
But now, if inftead hereof, he ihould be froward, 
ftubborn and obftinate, take no notice of the mef* 
fengcr, or fay, Let the judge keep his terms to him- 
felf, without enquiring what they are ; that he 
would have nothing to do with them : Would not 
fuch a perfon be deemed to periOi defervedly ?— 
Doth he not bring a double dcftru8ion upon him- 
felf; firft of deferving death by his crioies, and 
then by rofufing the honeft and good way of dcliv. 
ery tendred unto him ? I confcfs it oftentimes falli 
out, that men may come to enquire after ihcfe 
terms of peace, which when they are rcveakd, they 
like them not, but with the young man in the gof* 
pel they go away forrowful. The curfed wickcd- 
ncfs and mifcry of which condition, which befall 
many convinced perfons, (hall be fpoken unto af- 
terwards. At prefent I fpeak unto them who ne- 
ver yet attended in fincerity unto thefc terms, nor 
ferioufly enquired after them. Think you what 
you pleafe of your condition, and of yourfclves ; 
or choofe whether you will think of it or no, pafs 
your time in a full rcgardlefiuefs of your preicnc 
and future eftate. Yet indeed thus it is with you, 
as to your eternal concerns ; you lie under the fcn- 
tence of a bitter, (hameful, and everlafting death ; 
you have done fo in the midft of all your jollity, 
ever flnce you came into this world ; and you are 
in the hand of him, who can in the twinkling of aa 
eye deftroy both foul and body in hell-fire. In 
this (late and condition, men are fent on purpofe,to 
let you know that there are terms of peace, there 
is yet a way of efcapc for you ; and that you may 
not avoid the iffue aimed at, they tell you, that God 
that cannot lie, hath commanded them to tell you 
fo : If you queftion the truth of what they fay. 



Exhortations unto Believing. f 71 

they are ready to produce their warrant under 
God's own band and feal ; here then is no room 
for tergiverfation or excufcs. Certainly, if you 
have any care of your eternal eftaie, if you have a- 
ny drop of tender blood running in your veins 
towards your own fouls, if you have any rational 
confiderations dwelling in your minds, if all be not 
defaced and obliterated through the power of luft^ 
and love of fin, you cannot but take yourfelves to 
be unfpeakably concerned in this propofal. But 
now, if inftead hereof, you give up yourfelves un- 
to the power of unbelief, the will of Satan, the love 
of your lufts, and this prefent world, fo as to take 
n0 notice of this errand or meiTage from God, nor 
once ferioufly to enquire after the nature and im-. 
portance of the terms propofed. Can you efcape ? 
Shall you be delivered ? Will your latter end be 
peace ? The Lord knows it will be otherwife with 
you, and that unto eternity. 

So the apoftle a flu res us. If our go/pel be hid^ it 
is hid to them that are lojl^ in whom the god of this 
world hath blinded the minds oj them that believe not^ 
leji the light of the glorious gofpel ofChriJl^who is 
the image oJ God J}iouldJhine into them. If you re- 
ceive not this word, if it be hid from you, it is from 
the power and efficacy of Satan upon your minds. 
And what will be the end ? Perifh you mufi, ^pd 
fhall, and that for e^en 

Remember the parable of our Saviour. What 
king^ going to make war againjl another king^fitteih 
not down firjl^ and confulteih^ whether he be able 
with ten thoufdnd to meet him that cometh againft 
him with twenty ihoufand ; or elfe^ while the other 
is yet a great way off^ he jendeth an ambaffage^ and 
dtjirtth conditions of peace. That which he teach- 
eih in this parable, is the neceility that liej on us^ 



tie Exhortations unto Believing. 

of making peace with God, whom we have provo* 
kcd, and juftly made to be our enemy ; as alfo, 
our utter impotency to refift and withftand him, 
when he fliall come forth in a way of judgment 
and vengeance againft us. But here lies a differ* 
cnce in this matter, fuch as is allowed in all limili- 
tudcs; amongft men at variance, it is not his part 
who is the ftronger, and fecure of fuccefs, to fend 
lo the weaker, whom he hath in his power, tg ac- 
cept of terms of peace. Here it is other wife, God 
who is infinitely powerful, juftly provoked, and 
able to deftroy poor (inners in a moment ; when 
now .he is not very far off, but at the very door, 
fends himfelf an ambaffagc with conditions of 
peace. And ftiall he be refufed by you ? Will 
you yet negleft his offers ? How great then will b€ 
your deftruflion ? 

Hear then once more poor fin-hardened fenfc- 

lefs foul, yejlout'hearted, that are Jar Jrovn righit- 

oufnefs. 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 leaft need of you, or your falvation, wlio 

can when he pleafeth, eternally glorify himfelf in 

your dellruQion, fliould of his own accord fend 

unto vou, to let you know that he is willing to be 

a^peace with you, on the terms he had prepared? 

The enmity began on your part, the danger is on 

your part only ; and he might juftly expe6l, thai 

the meffage of peace (hould begin on your part 

alfo : But he begins with you ; and fliall he be rc- 

jeQed ? The prophet wejl exprcffeth this, Ifa. xxx. 

15. Thus faith the Lord God^ the holy One of Ifrael, 

in returning and refl fiall ye befaved^ in quielnejs 

and confidencejlialibe yourjirength ; and you would 

Mt. The love and condefcenfion that is in thefe 



Exhortations unto Believing. ^ n1 

words, on the one hand, on the part of God, and 
the folly and ingratitude mentioned in them on the 
other band, is inexpredible. They are fearful 
words ; But you would not. Remember this againfl: 
another day. As our Saviour fays in the like man- 
ner to the Jews ; You will not come unto mr, that 
ye may have life. Whatever is pretended, it is will 
and ftubbornnefs that lie at the bottom ^of this re- 
fufal. 

Wherefore, that either you may obtain advan- 
tage by it, or that the way of the Lord may be 
prepared for the glorifying of himfelf upon you, I 
fhall leave this word before all them that hear or 
.read it, as the teftimony which God requires to be 
given unto his grace. There are terms of peace 
with God provided for you, and tendered unto you; 
it is yet called to day, harden not your hearts^ like 
them of old, who could not enter into the reft of 
God, by reafonof unbelief, Heb. iii. ig. Some 
of you, it may be, are old in fins, and unacquaint- 
ed with God ; fome of you it may be, have beea 
great (inners, fcandalous iinners; and fome of you 
it may be, have reafon to apprehend yourfelves 
near the grave, and (o alfo to hell ; fome of you, 
it may be, have your confciences difquieted and 
galled ; and it may be fome of you are under fome 
outward troubles, and perplexities, that caufe you 
a little to look about you; and fome of you it may 
be, are in the madnefs of your natural {Ire^sgth 
andlufts ; your breads are full of milk, and your 
bones of marrow, and your hearts of (in pride and 
contempt of the ways of God : All is one : This 
word is unto you all ; and I (hall only mind 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 melTage is the meflage, 

Z 



Us Exhortations unto Believing. 

and the word is the word of him who fhaketh hea- 
ven and eanh. Confiderthen well what you have 
to do; and what anfwer you will return unto him 
who will not be mocked. 

But you will fay, Why what great matter is there 
that you have in hand ? Why is it urged with fa 
much earneftnefs ? We have heard the fame words 
an hundred limes over. The lafl Lord's day, fuch 
a one or fuch a one, preached to the famepurpofe; 
and what need it be inhfted on now again, with 
fo much importunity ? 

But is it (b indeed, that you have thus fre- 
quently been dealt withal, and do yet continue in 
an eQate of irreconciliation ? My heart is pained 
for you, to think of your woful and almofl reini- 
dilefs condition. If he that keing often reproved^ 
dnd yet JlifferieLh his neck^Jliall perijlifuidenly^ and 
that without remedy^ how much more will he do 
fo, who being often invited unto peace with God, 
yet hardencth his heart, and refufeih to treat with 
him ? Metbinks I hear his voice concerning you ; 
Thofe mine enemies, they /hall not tajle of the jupfcr 
that I have prepared. Be it then, that the word ia 
hand is acommonword unto you, you fet'no va- 
lue upon it; then take your way and courfc in fin; 
ftumble^ fall and perifh : It is not fo flight a pat- 
ter to poor convinced finncrs, that tremble at the 
•word of God : thefe will prize it, and improve it. 
We fhall follow then that coux\k\, Givejhong drink 
unto him that is ready to ptrijli, and wine to thofe that 
he ojan heavy heart, Wcfliall tender this new wine 
of the gofpel to poor fad hearted, confcience dif- 
trefled fmners ; finners that are ready to perifh; 
to ihcm it wiU be pleafant, they will drink of it, and 
forget their poverty, and remember their mijery no 
^Gre. It Hiall take avay all their forrow and fad- 



Mxhortation unto Believing. 278 

tiers ; when you (hall be drunk with the fruit of 
your lufts, and fpew and lie down, and not rife 
again. 

But now, if any of you (liall begin to fay ia 
your hearts, that you would willingly treat with 
God ; Oh, that the day were come, wherein we 
might approach hina ! Let him fpeak what he 
pleafeth, and propofe what terms he pleafeth, we 
arc ready to hear. Then confider. 

Secondly, That the terms provided for you, and 
propofed unto you, are equal, holy, righteous, 
yea, pleafant. and eafy. This being another gene- 
ral head of our work in hand, before I proceed 
to the further explication and confirmation of it, I 
fhall adduce one or two obfervations from what 
hath been delivered on the firft. As, 

1. Sec here on what foundation we preach the 
gofpel* Many difputes there arc, whether Chrift 
died for all individuals of mankind, or no : If wc 
fay no, but only for the eleft, who are forae of all 
forts ; fome then tell us, we cannot invite all mca 
promifcuoufly to believe. But why fo ? we in- 
vite not men, as all men; no man, as one of all 
men, but all men as (inners : And wc know that 
Chrilt died for finners. There is a way of recon- 
ciliation provided. God is in Chrijl^ reconciling 
the world unto himfelj. There is a way of accept- 
ance; there is forgivenefs with him to be obtained. 
At this thrcfhold of the Lord's houfe, doth the 
greatell pan of men to whom thegofpel is preach- 
ed fall and perifh, never looking in to fee the 
treafures that are in the houfe itfelf, never com- 
ing into any fuch ftate and condition, wherein 
they have any ground or bottom to enquire, whe- 
ther Chrift died for them in particular or no* 

2. You have found grace and favor to accept of 



48(5 Terms ef Peace with Gcd, 

thcfc terms, and thereby to obtain peace with God; 
learn to live in an holy admiration of his conde- 
fcenfion and love therein. That he would pro- 
vide fuch terms; that he would reveal them unto 
you ; that he would enable you to receive them. 
Unfpeakablc love and grace lies in it all. Many 
have not thefe terms revealed unto ihem ; few find 
favor to accept of them ; and of whom is it that 
you have obtained this peculiar mercy. 

Do you aright confider the natuFc of this mat- 
ter? The fcripturc propofeth it as an objeft of 
eternal admiration. So God loved the world ! herein 
is love^ not that tot loved God^ but he loved us Jirjl. 
Live in this admiration, and do your utmofl: in 
your feveral capacities to prevail with your friends, 
relations, acquaintance, to hearken alter this great 
treaty of peace with God, whofe terms we fliall 
nextly confider, as before in general they were ex- 
preffed. 

Secondly^ The terms provided for you, and 
propofed unto you are equal, holy, righteous, yea 
pleafant and eafy. They are not fuch as a curfcd 
guilty finner might juftly expcQ, but fuch as are* 
meet for an infinitely good and gracious God to 
propofe; not fuited to the v^ifdom of man, but 
full of the wifdom of God. The poor Convinced 
wretch thinking of dealing with God, rolls in his 
fnind what terms he is like to meet with, and fixes 
on the moft dreadful, difficuk, andimpoffible terras 
that can be imagined. If, faiih he, any thing be 
done with this great and moft high God, it mud 
be by rivers, thoufands and ten thoufands, chil- 
dren, firft born ; whatever is dreadful and terrible 
to nature, whatever is impolfible for me to per- 
form, that is it which he looks for. But the mat- 
ter is quite otherwise ; the terms are wholly of an* 



Equal and Holy. £S i 

other nature ; it is a way of raere mercy, a way of 
free forgiyenefs. It is a way of propitiation, of 
pardon in the blood of Chrill ; the terras are the 
acceptance of the forgivenefs that we hare defcri- 
bed. Who would not think now, that the whole 
world would run in to be made partakers of thefe 
terms, willingly accepting of them. But it proves 
for the moft part quite othcrwife. Men think 
within themfelves, that had it been fome great 
thing that was required of them that they might be 
faved, they would with all fpecd addrefs them- 
felves thereunto ; but to come to God by Chrift, 
to be freely given without more ado, they like it 
not. Some rigid auftere penances, fome compen- 
fatory obedience, fome fatisfaQory mortification, 
or purgatory, had been a more likely way. This 
of mere pardon, in and by the crofs, it is but folly. 
Here multitudes of fouls deceive themfelves and 
perifli. I know not whether it be more difficulty 
to pcrfuadc an unconvinced perfon to think of any 
terms, or a convinced perfon to accept of thefe. 
Let men fay what they will, and pretend what they 
pleafc ; yet praftieally they Jike not this way of 
forgivenefs. I fhall therefore offer fome fubfer- 
vicnt confiderations tending to the furtherance of 
your fouls, in the acceptance of the terras propo* 
fed. 

This is the way, thefe are the terras of God'g 
own choofing; he found out this way, he eftablifli- 
ed it hirafclf. He did it when all was loft and un- 
done; he did 'it not upon our dcfire, requeft or 
propofal, but merely of his own accord ; and why 
ihould wc contend with him about it ? If God 
will have us faved in a way of mere mercy and 
forgivenefs; if his wifdom and fovercignty be in 
it, (hall we oppofe him, and fay we like it not? 

Z2 



232 Terms $f Peace with God^ 

Many poor creatures have difputed with God, un- 
til at length, being over-powered as it were by ihc 
Spirit, have faid, if it muft be fo, and God will 
fave us by mercy and grace, let it be fo, we yield 
ourfelvesto his will; and yet throughout their dif- 
putes dreamed of nothing but that their own un- 
worthinefs only kept thcra from cloiing with the 
gofpel. ■- 

2. This is the way that above all others tends di- 
rc£lly and immediately to the glory of God. God 
hath managed and ordered all things in this way of 
forgivenefs, fo as no flejhjhould glory in his fre- 
fcnce^ but that he that glorielh Jhould glory in the 
Lord. Itmightbeeafily manifefted, that God haih 
fo laid the defign of faving finners by forgivenefs 
according to the law of faith, that it is utterly im- 
poffible that any foul fhould, on any account what- 
ever, have the lead ground of glorying or boafting 
in itfelf, either abfolutely, or in comparifon with 
them that periQi. If Abraham^ faith the fame a- 
poftlc, were jujlijted by works^ he had whereof to 
glory, but not before God. The obedience of works 
woujd have been fo infinitely difproporiionaie to 
the reward, which was God himfelf, that there had 
been no glorying before God ; but therein his 
goodncfs and grace muft be acknowledged ; yet 
in comparifon with others, who yielded not the obe- 
dience required, he would have had wherein to 
glory ; but now this alfo is caft ofFby the way of 
forgivenefs, and no pretence is left for any to claim 
the leaft {hare in the glory of it, but God alone ; 
and herein lies the excellency of faith, that it gives 
glory unto God. And this is that which God will 
bring all unto, or they fliall perifh ; namely, that 
fhame be ours, and the whole glory of our falvation 
be -hi* alone. Look unio mc (laith be) and hejaved^ 



Fgual and Hob/. 28 S 

allye ends of the earth : But what if men take fome 
other courfe. and look well to themfelves, and (o 
decline this way of mere mercy and grace ? Why, 
faith he, / have /worn by myfelf^ the word is gone 
out of my mouth in righteoufnefs^ and' /hall not re- 
iurnythat unto me^ every knee Jhall bow^ and every 
tongue Jhall /wear. Look you unto that ; but I 
have fworn that you (hall either do fo, or anfwer 
your difobediencc at ihe day of judgment. What 
do the faints hereupon ? Surely jhall one fay ^ in the 
Lord have I righteoufnejs and Jlrength. In the 
LordJIiall all the feed of Ifrael be jufttjied^ and Jhall 
glory. They biiug ibeir hearts to accept of all 
righieoufnefs from him, and to give all glory unto 
him. 

God at firft placed man in a blefTed flate and 
condition, in fuch a dependence on himfelf, as that 
he might have wrought out his eternal happinefs 
with a great reputation of glory unto himfelf.— 
Man being in this honor, faith the pfalmift, abode not. 
God now fixes on another way, as I faid, wherein 
all the glory fhall be his own, as the apoftle at large 
fets it forth, Rom. iii. 23, 24, 25, 26. Noiat, nei- 
ther the way from which Adam fell, nor that where- 
in fome of the angels continued, which for the fub^ 
fiance were the fame, is to be compared with 
this of forgivcncfs, as to the bringing glory unto 
God. I think I may boldly fay, there comes more 
glory to God, by faving one (inner in this way of 
forgivenefs, than in giving the reward of blefTcdnefs 
to all the angels in heaven ; fo feems it to appear, 
from that folemn reprefentation, we have of iheaf- 
cription of glory to God by the whole creation, 
Rev. v. 9, 10, 11, 12, 13. All centers in the bring- 
ing forth forgivenefs by the blood of the Lamb. 

If you Ihall fay, For your parts you arc content. 



:S3 4 Terms of Pence with God, 

cd wiih this courfc, let God have the glory, fo you 
may be forgiven and faved ; there is yet juft caufc 
to fufpcQ^ left this be a fclfifli contempt of God. 
It is a great thing to give glory unto God by be- 
lieving, in a due manner. Such flight returns feem 
not to have the lead relation unto it. Take heed| 
that indead of believing, you be not found mock- 
ers, and fo your hands be made (trong. 

But a poor convinced finner may here find en- 
couragement : Thou wouldft vrillingly come to 
acceptance with God, and fo attain falvation ; ob, 
my foul longeih for it ; wouldft thou willingly take 
that courfe for the obtaining thofe ends which 
will bring molt glory unto God ? Surely it is meet 
and moft equal that I (liould do fo : What now, 
if one fliould come and tell thee from the Lord, of 
a way whereby thou poor, finful, felf-condemncd 
creature, mighteft bring as much glory unto God, 
as any angel in heaven is able to do ? Oh, if I 
might bring the leaft glory unto God, 1 (hould re- 
joice in it. Behold then the way which himfclf 
hath fixed on for the exaltation of his glory ; even 
that thou fiiouldft come to him merely upon the 
account of grace in the blood of Chrift, for pardon 
and forgivcnefs, and the Lord ftrengthcn thee to 
give up thyfcif thereunto. 

3. Confider, That if this way of falvation be re- 
fufcd, there is no other way for you. We do not 
propofe this way of forgivenefs as the beft and rooft 
pleafant, but as the only way. There is no other 
name given but that of Chrift ; no other way but 
this of forgivenefs. Here lies your choice ; take 
this path, or perifli for ever. It is a fl^ame indeed 
unto' our curfcd nature, that there fhould be any 
need to ufe this argument, that will neither fubmil 
-to God's fovereignty^ nor delight in his glory ; but 



Equal and n0hf. • 28 S 

feeing it muft be ufed, let it be fo. 1 intend neither 
to flatter men, nor to frighten them ; but to tell 
them the truth as it is. If you continue in your 
prefent ftate and condition, if you reft on what you 
do, or what you hope to do, if you fupport your- 
felves with general hopes of mercy, mixed with 
your own endeavors and obedience, if you come 
not up to a thorough gofpel-clofure with this way 
of God, iF you make it not your All, giving glory 
to God therein ; perifh you will, and muft, and 
that to elernity. There remains no more facrifice 
for your fins, nor way of cfcape for your fouls. — 
You have not then only the excellency of this way 
to invite you, but the abfolutc indifpenfible necef- 
fity of this way to enforce you. And now let mc 
add, that I am glad this word is fpoken, is written 
unto you : You and I muft one day be accounta- 
ble for this difcourfe ; that w^ord that hath already 
been fpoken, if negleQed, will prove a fore teftimo- 
ny againft you : It will not fare with you, as with 
other men who have not heard the joyful found. 
All thefe words that fhall be found confonant to 
the gofpel, if they are not turned to grace in your 
heart! here, will turn into torment unto your fouU 
hereafter. 

4. "This way is free and open for and unto fin- 
ners. He that fled to the city of refuge, might 
well have many perplexed thoughts, whether he 
fhould find the gates of it opened unto him or no, 
and whether the avenger of blood might not over- 
take and flay him, whilft he was calling for entrance. 
Or, if the gates were always open, yet fome crimes 
excluded men thence. It is not fo here. 

This is the voice of God even the father; come, 
faith he, to the marriage, for all things are prepa- 
red; no fear of want of entertainment. It is the 



MS ♦ Terms of Peace mth God, 

voice of the Son ; whofoever, faith he, cometh to 
God by me, / will in no wife cajl out. Who ere 
be be that comes, (halt aifuredty find entertain- 
ment. And 

This is the voice of the fpirit and of the church, 
and of all believers. The fpirit and the bride fay^ 
Come ; and let him that heareth fay, Come ; and let 
him that is athirjl come ; and whofoever will, lei 
him take of the water oj life freely ; All center in 
this, that finners may come freely to the grace of 
the gofpel. 

Some indeed endeavor to abufc this concurrent 
teftimony of God and man. What is fpokcn of 
the freedom ofthe grace of God, they would wreft 
to the power of the will of man : but the riches 
and freedom of God's mercy do not in the leaft 
interfere in the efficacy of his grace* Tbo' he pro- 
claim pardon in the blood of Chrift indefinitely, 
according to the fulnefs and excellency of it, yet 
he giveth out his quickening grace to enable men 
to receive it, as he pleafeih ; for he hath mercy oa 
whom he will have mercy 5 But this lies in the thing 
itfelf, the way is open and prepared ; and it is not 
becaufe men cannot enter, but becaufe they will not, 
that they do not enter. As our Saviour Chrift tells 
Pharifees, Ye therefore hear not God's word, becaufe 
ye are notof God, In the neglefted and inadverten- 
cy ofthe moft cxcufable, there is a pofitivc aft of 
their will put forth in the refufing of Chrifl, and 
grace by him ; and this is done by men under the 
preaching ofthe gofpel every day. There is no- 
thing that, at the laft day, will tend more immedi- 
ately to the advancement of the glory of God, in 
the inexcufablenefs of them who obey not the gof- 
pel, than this, that terms of peace in the blefled 
v^ay of forgivenefs, were freely tendered unto them. 



Equal and Holy. 28t 

Some that hear or read ihis word, may perhapi 
have lived long under thedirpcnfation of the word 
of grace, and yet it may be have never once feri- 
oufly pondered on this way of coming lo God by 
forgivencfs through the blood of Chrift, but think 
ibat going to heaven is a thing of courfe, that men 
need not much trouble themfelves about ; Do they 
know what they have done ? Hitherto all their days 
they have pofitivcly refufed the falvation that hath 
been freely tendered unto them in Jclus Chuft. 
Npt they, they'll fay, they never had fucb athoughr, 
nor would for all this world. But be it known unr 
to you, in afmuch as you have not etTeCtually rer 
ceived him, you have refufed him; and whether 
your day and feafon be paQ; or no^ the I^ord only 
knows/ 

5. This way is fafe. No foul ever roifcarried 
in it. There is none in heaven, but will fay it is a 
•fafe way ; there is none in hell can fay otherwife^ 
It is fafe to all that venture on it, fo as to enter into 
it. In the old way we were to prefervq ogrfelve^ 
^nd the way. This preferves ittelf and us ; this 
.will be made evident by theenfuingconfiderations. 

And this is another confideration, ftreogthen- 
ing our invitation to a clofure with the way of 
coming unto God under propofal. There is no- 
thing wanting that is needful to give infallible fecu- 
jrity to any foul that (hall venture hirafelfinto it, and 
upon it. There are terms of peaCe propofed as 
you have heard. Thefe terms arc excellent and 
holy, and chofen of God, tending to the intereft of 
his glory, free fafe and fecureunto (inners. What 
hath any foul in the world to objeft againft them ? 
or wherein do men rcpofe their truft and confi- 
dence, in the neglefct of this fo great falvation ? Is 
it in their luQs and fins, that they will yield them as 



\ 



M8 Terms of Peace mth God, 

much fatisfa8ion and contentment as they fiiall 
need to defire? Alas ! they will ruin them, and 
bring forth nothing but death. Is it in the world? 
it will deceive them ; the figure of it pafieth away. 
Is it in their duties and righteoufnefs f they v^ill not 
relieve them; for, did they follow the law of 
righteoufnefs^ they could not obtain the righteouf- 
nefs of the law. Is it in the continuence of their 
lives? Alas ! it is but a fhadow, a vapour that ap< 
peareth for a little while. Is it in a future amend- 
ment and repentance P Hell is full of fouls perilh- 
ing under fuch refolutions. Only this way of par- 
don remains, and yet of all others is mod defpi^ 
fed. But yet, I have one cenfideration niore to 
add, before I further enforce the exhortation. 

6. Confider that this is the only way and meam 
to enable you unto obedience, and to render what 
you do therein acceptable unto God. It may be 
that fome of you are under the power of convic- 
tions, and have made engagements unto God, to 
live unto him, to keep yourfelves from (in, and to 
follow after holinels. It may be you have done 
fo in affliflions, dangers, fickncffes, or upon the 
receipt of mercies ; But yet you find, that yoa 
cannot come unto liability or conftancy in your 
'Courfe : You break with God and your own fouls, 
which fills you with new difquietments, or elfe har- 
Aens you and makes you fecure and negligent ;fo 
that you return unto your purpofes no oftcncr 
than your conviQions er afflifltions befal you a- 
new. This condition is ruinous and pernicious, 
which nothing can deliver you from but this clo- 
fing with forgivencfs. 

This is the fum of what hath been fpoken, the 
obedience that you perform under your convic- 
Jtions is burdenfome and unpleafant unto you ; kis 



Fgu at and Holy. 28>^ 

altogether unacceptable to God. You lofeall you 
clo,andalltbatyou hope to do hereafter, if the foun- 
dation be not laid in the receiving of pardon in the 
blood of Chrift. It is high time to caft down all that 
vain and imaginary fabric which you have been 
cre6ting, and to go about the laying of a new 
foundation, which you may fafely and cheerful- 
ly build upon ; a building that will abide forever* 

Again^ It is fuch a way, fo excellent^ fo preci* 
ous, fo near the heart of God, fo relating to the 
blood of Chrift, that the neglect of it will afluredly 
be forely revenged of the Lord. Let not men 
think that they fliall defpife the wifdom and love of 
the Father, the blood of the Son, and the promi- 
fes of the gofpel, at an eafy rate. Let us in a ve- 
ry few words take a view of what the Holy Gho(t 
fpeaks to this purpofe. There are three ways wherc- 
by the vengeance due to the negle£i of clofing 
with forgivenefs or gofpel grace is expreffed. 

(i.) That is done pofitively ; He that bclicveth 
not fhall be DAMNED. That's a hard word ; ma- 
ny men cannot endure to bear of it. They would 
not have it named by their good wills and are ready- 
to fly in the face of him from whofe mouth it pro* 
ceeds. But let not men deceive themfelves, this 
is the fofteft word, that mercy, and love itfelf, thac 
Chrift, that the gofpel fpeaks to defpifers of for-* 
givenefs. It is Chrift who is this legal terifyin|f 
preacher ; it is he that cries out. If you believe not^ 
youjhall be damned ; and will come himfelf in Jla- 
ming Jire^ to take vengeance of them that obey not the 
gofpel. This is the end of the difobcdient ; if God, 
if Chrift, if the gofpel may be believed. 

(a.) Comparatively in reference unto the ven- 
geance due to the breach of the law. We are in 
the preaching of forgivenefs by Chrift| unto them 

Aa 



ftcJ Exhortation to iielieving inJorCedi 

thai pcrifh, a favour of death unto death, a deep 
death, a fore condemnation, OJ how much Jorer 
^Unifimetitfuppofe yejhall be thought worthy ? So* 
rer than ever was threatened by the law, or inflict^ 
cd for the bfeach of it ; not as to the kind of pun- 
ifhment, but as to the degrees of it t Hence arifeih 
the addition of many ftripcs; 

(3.) By the way of adniiration at the unexprcffi- 
blenefs, and unavoidablenefs of the puniflimcnt due 
unto fuch finncrsj How Jhall we ej^apt if rot neg- 
IcU fo great Juhation ? Surely, if there is ho way 
for men to efcape, they (hall unavoidably perifh 
vi\\o ncgleQ fo great falvation. So the Holy Ghoft 
fays, What Jhall bt the end 0/ them that obey not the 
go/pel? What undcrftanding can reach to an ap- 
prehenfion of Iheir miferable and woful condition ? 
Nunc can, faith the Holy Ghoft; nor can it be 
fpoken to their capacity ; ah ! what fhall their end 
be? There remains nothing but a certain /garjul 
looking for of judgment^ and fiery indignation that 
fhall tonfume the adverfaries. 

And thefe are the enforcements of the exhorta- 
tions in hand, which I (hall infift upon. 

1, Confider ferioufly what it is you bottom yoiK 
hopts and expetiations upon as to eternity. Great 
men, and in other things wife, are here very apt 
to deceive themfelves. They fuppofe they think and 
believe much oiherwife, than indeed they think and 
believe, as their cry at the laft day will manifefl. 
Put your fouls a little unto it. Do you all feriouf- 
ly think of thefe things ? Or are you fo under the 
power of your lufts^ ignorance, and darkneft,ihat 
you ncgletl and defpife them P Or do you rife up 
and lie down, and perform fome duties, or ncglcflt 
tTiCm with a gr^at coldnefs, remiflnefs, and indif* 
fercnc)? af fpirit, like GalHo not much caring tor 



Exhortation to BtlUving tnforcti% 2%X 

thcfe things ? Or do you relieve yourfclves with 
hopes of future amendment, purpofing that if you 
live, you will be other perfons then you are, whea 
fuch and fuch things are brought about and accom- 
pliihed ? Or, do you not hope well in general up- 
on the account of what you have done, and will do ? 
If any of thcfe exprefs your condition, it is ua- 
fpeakably naiferable* You lie down and rife up 
under the wrath of the great God, who will pre- 
vail at lad upon you, and there (hall be none to de« 
liver. If you fhall fay, Nay, ihisis not our ftatci 
we rely on mercy and forgivenefs ; then let me ia 
the fear of the great God, entreat a few things yet 
further of you. 

2* That you would ferioufly Confidcr, whether 
the forgivencf* you reft on, and hope in, be that 
gofpcl forgivenefs which we have before defcribcd ? 
or is it only a general apprehenfion of impunity, 
though you are finncrs ; that God is merciful, and 
you hope in him, that you fhall efcapc the ven- 
geance of hell-fire ? If it be thus with you, for* 
givcnefs itfelf will not relieve you. This is that of 
the prefumptuous man, Dtut. xxix. 19, gofpel 
pardon is a thing of another nature; it hath its rife 
in the gracious heart of the Father, is made out by 
a fovereign a6t of his will ; rendered conhftent with 
theglory of his juftice and holinefs by the blood of 
Chrift, by which it is purchafed in a covenant of 
grace as hath been fhewed ; If you (hall fay. Yea, 
this is the forgivenefs we rely upon, it is that whidi 
you have defcribed. Then I defire further that 
you would I 

3. Examine your own hearts, how you came 
to have an intereft in this forgivenefs, to clofe with 
it, and to have a right unto it. A man may de- 
ceive himfelf as eiFedually by fuppoling that true 



29S Exhortation to Believing tnforced. 

riches are his, when they are not, at by fuppofing 
his falfe and counterfeit ware to be good and cur- 
rent; how then came you to be interefted in thk 
gofpel forgiveneffi ? If it hath befallen you, you 
know not how, if a lifelefs, barren, inoperative per- 
fuafion of it hath crept upon your minds ; be not 
niiftaken, God will come and require his forgivc- 
iiefs at you hands, and it fhall appear that yea 
have had no part, nor portion in it. If you fhall fay, 
Nay, but we were convinced of fin, and rendered 
exceeding unquiet in our confciences, and on that 
account looked out after forgivenefs, which batk 
given us reft. Then I defire, 

4. That you would diligently confider, to what 
ends and purpofes you have received, and do make 
ufe of thisgofpcl-forgivenefi. Haih it been to maka 
wp what was wanting, and to piece up a peace in 
your own confciences ? that whereas you could 
aot anfwer your conviftions with your duties, you 
would fcek for relief from forgivenefs. This and 
innumerable other ways there are, whereby men 
may lofe their fouls, when they think all is well mih 
them, even on the account of pardon and mercy. 
Whence is that caution of the apoftle, Lacking di- 
ligenily lejl any one Jhould ftem to Jail^ or <ofntJheri 
of the grace of God. Men mifs it and come ftiort 
of it, when they pretend themfelves to be in pur- 
fuTt of it ; yea to have overtaken and poHefled it. 
Now, if any of thefefhould prove to be your con^ 
dition, I defire 

5. That you would confider ferioufly, whether 
it be not high time for you to look out for a way of 
deliverance, and efcape, that you may fave your- 
felves from this evil world, and fly froto the wrath 
to come. The judge ftands at the door. Before 
he deal with you as a judge, he knocks with a ten« 



Exhortation to Believing enforced. 2a$ 

dcr of njercy. Who knows, but that this may be 
the laft tinae of his dealing thus with you. Be you 
old or young, you have but your fcafon, but your 
day ; it may perhaps be night with you, when it is 
day with the reft of the world. Your fon may go 
down at noon ; and God may fwear that you (hall 
not enter into his reft. If you are then rcfolvcd 
to continue in your prefent condition, I have no 
more to fay to you. I am pure from your blood, 
in that I have declared unto you the counfcl of 
God in this thing, and fo I mu(t leave you to a na- 
ked trial. between the great God and your fouls at 
the laft day ; poor creatures, I even tremble to 
think, how he will tear you in pieces, when there 
ihall be none to deliver. Mctbinks I fee your 
poor deftitute forlorn fouls, forfaken of lufts, fins, 
world, friends, angels, men trembling before the 
. throne of God, full of horror, and fearful expec- 
tation of the dreadful fentence. Oh iliat I could 
mourn over you, whilft you are joined to all the 
living ; whilft there is yet hope, oh that in this your 
day, you knew the things of your peace ! 

But now, if you fliall fay. Nay, but wc will feek 
" the Lord whilft he may be found, we will draw 
nigh unto him before he caufe darknefs; then con-* 
lider I pray, 

6. What jfo/Ima told the children of Jfracl when 

they put themfelves upon fuch a refolulion, and 

cried out. We willftrvc the Lord our God. Ye can- 

. notfervi the Lord^for he is an holy God^ a jealous 

God^ he will not forgive your tranfgreffions^ nor your 

fins. Go to him upon your own account, and in 

your own ftrength, with your own beft endeavors 

and duties, you will find him too great and too ho- 

, ly for you to deal withal. You will obtain neither 

.acceptance of your perfons, nor pardon of your 

A a % 



2^4 Exhortation to Believing enforced. 

fins. But you will fay, this is heavy tidings. If 
vou fit dill you perifhy and if you rife to be doing, 
]t will not be better ; is there no hope left for our 
fouls P mud wc pine away under our fins and the' 
trrath of God for ever ? God forbid. There arc 
yet other dire£lions remaining to guide you out of 
thefe entanglements. Wherefore, 

7. Ponder fcrioufly on what hath been fpoken of 
this way of approaching unto God. Confider it in 
its own nature, as to all the ends and purpofes for 
^hich it is propofed of God : Confider whether you 
approve of it or no ; Do you judge it a way fuitcd 
and fitted to bring glory unto God ? Doth it anf- 
wer all the wants and diftreffes of your fouls ? Do 
you think it excellent, fafe, and glorious unto them 
who are entered into it ? Or have you any thfng to 
obje3 againft it P Return your anfwer to faim in 
whofe name, and by whofe appointment thefe 
words are fpoken unto you. If you fhall fay, Wc 
are convinced that this way of forgivenefs ts the 
only way for the relief and deliverance of our fouls. 
Then, 

8. Abhor yourfelves for all your blindnefs and 
pbftinacy, whereby you have hitherto defpifed the 
love of God, the blood of Chrift, and the tenders 
of pardon in the gofpel. Be abafed and humbled 
to the duft, in a fenfc of your vilenefs, pollutions, 
and abominations ; which things are every day fpo- 
ken unto, and need not here be repeated. And 

9. Labor to exercife your hearts greatly with 
thoughts of that abundant grace that is manifefted 
in this way of finners coming unto God ; as alfo 
of the excellency of the gofpel wherein it is unfold- 
ed. Confider the eternal love of the Father, which 
is the fountain and fprrng of this whole difpenfa- 
tion ; the inexpreffiblc love of the St>n, in efiab- 



Exhortation to B^ieving enforced^ 29S 

liftiing and confirming it, in removing all bindran* 
ces and obftruAions by his own blood, bringing 
forth unto beauty and glory this redemption or 
'forgivenefs of (in, as the price of it. And let the 
glory of the gofpel, which alone makes this difco- 
very of forgivenefs in God, dwell in your hearts. 

ID. If the Lord be pleafed to carry on your 
fouls thus far, then ftir up yourfelves, to choofe 
and clofe with the way of forgivenefs that hath been 
revealed. Choofe it only, choofe it in compari* 
Ton with, and oppofition unto all others. Say you 
will be for Chrift, and not for another, and be fo 
accordingly. Here venture, here repofe, here reft 
your fouls. It is a way of peace, iafety, hoiinefa 
beauty, ftrength, power, liberty and glory ; you 
have the nature, the name, the love, the purpofes^ 
the promifes, the covenant, the oath of God ; the 
love, life, death or blood, the mediation, or obla- 
tion and interceffion of Jefus Chrift. The power 
acnd efficacy of the Spirit, and gofpel grace by him 
adminiRered, to give you aflurance of the excellen- 
cy, the onencfs, the fafcty of the way, wbereumo 
you are engaging. 

If now the Lord (hall be pleafed to pcrfuade 
your hearts and fouls, to enter upon the path nark- 
ed out before you, and Ihall carry you on through 
the various exercifes of it, unto this clofure of faith^ 
God will have the glory, the gofpel will be exalted, 
and your own iouls fhall reap the eternal benefit of 
this exhortation. 

But now, if notwithfianding all that hath been 
fpoken, all the invitations you have bad, and en- 
couragements that have been held out unto you, 
you ihsiW continue to defpifethis fo great falvation, 
you will live and die in the date and condition 
whereia you are ; why then^ as the prophet faid to 



296 Christ the only Judge of 

the vife of Jeroboam^ Come near, for I am fenl 
unto you \vith heavy tidings. I fay then, 

11. If you refolve to continue in the negle£i of 
this falvation, and fliall do fo accordingly, then cur- 
fed be you of the Lord, with ail the curfes that are 
written in the law, and all the curfes that are de- 
nounced againft defpifers of the gofpeL Yea, be 
you anathema maranatha ; curfed in this world al- 
ways, until the coming of the Lord, and when the 
Lord comes, be ye curfed from his pre fence into 
cverlaftingdeftrutlion. Yea, curfe them, all ye ho- 
ly angeU of God, as the obfiinate enemies of your 
king and head, the Lord Jefus Chrid ; curfe them, 
all ye churches of Chrift, as defpifers of that love 
and mercy which is your portion, your life, yoof 
inheritance; let all the faints of God, all that love 
the Lord curfe them, and rejoice to fee the Lord 
coming forth mightily, and prevailing againft thea 
to their everlailing ruin. Why Qiould any odc 
have a thought of compaffion towards them, who 
defpife the compaffion of God ? or of mercy tow- 
ards them, who trample on the blood of Chrift ?— 
Whiift there is yet hope, we dcfire to have conti- 
nual forrow for you ; and to travail in foul for 
your converfion to God ; but if you be hardened 
in your way, (hall we join with you againft hia ? 
. {hall we prefer you above his glory ? Ihall we de- 
fire your falvation with the defpoiling God of bij 
honor? Nay, God forbid; we hope to rejoice io 
feeing all that vengeance and indignation, ihaiisin 
the right hand of God, poured out unto cternitjr 
. upon your fouls, 

R U L E L 
Be not Judges of your own condition, . but kl 
Chrift judge. You are invited to take the comfort 
. ot this gofpel truth; that there is forgiveaefs with 



Our spiritual Cendiiion. ' f 1^7 

God. You fay not for you, fo faid Jacob, My 

"may is hid from the Lordf and Zion faid fo too, 
jThe Lord hathforjakcn mt^ and my Lord hath Jor- 
gotten me. But did they make a right judgment of 
thcmfelvcs ? We find in thofe places, that God 
^'as otherwife nninded. This falfe judgment made 
by fouls in their entanglements, of their own con- 
dition, is oft-times a mod unconquerable hinder- 
ance unio the bettering of it : They fill themfelvcs 
with thoughts of their own about it, and on them 
they dwell, inflead of looking out after a remedy. 
Mifgiviag thoughts of their diftempers, arc c©m- 
monly a great part of fome mens ficknefs. Many 
difeafes are apt to cloud the thoughts, and to caufie 
mifapprehenfions concerning their own nature and 
danger ; and thefe delufion« are a real part of the 
perfons ficknefs. * Nature is no lefs impaired and 
weakened by them, the efficacy of remedies no lefs 
obftru£ted, than by any other real diftemper. In 
fuch cafes we perfuade mentoaCquiefccin the judg- 
ment of their (kilful phyfician, not always to be 
•wafting them felves in and by their own tainted im- 
aginations, and fo defpond upon iheir own mif- 
takes ; but to reft in what is informed them by him 
^ho is acquainted with the caufes and tendency of 
their indifpofition better than thcmfelves. It is oft- 
times one part of the foul's depths, to have falfe 
apprehenfions of indifpofition. Sin is a madnefs, 
EctL ix. 3. fo far as any one is under the powet 
of it, he is under the power of madnefs. Madnefs 
doth not fooner, nor more cflPeaually, difcovcr 
itfelf in any way or thing, than in poffeffing them 
in whom it is with ftrange conceits and apprehen- 
fions of themfelves. So doth this madnefs of fin, 
according unto its degrees and prevalency. Henae 
fome cry, Peace^ peace, wheu fuddenly deftruc*- 



MB Christ the only Judge 9/ 

tionU at hand. 1 Thtjf. v. 3. It is that maclnefii 
under whofe power they are, which gives tkeo 
fuch groundlefs imaginations of themfelves, and 
their own condition. And Tome fay ihey are ioft 
forever, when God is with thera. 

Do you then your duty, and let Chrift judge of 
your ftatc. Your concernment is too great, to 
make it a reafonable demand, to coron:)it the judg 
rocnt of your condition to any other. When eter- 
nal welfare or woe are at the (take, for a man to 
renounce his own thoughts, to give up himfelf im- 
plicitly, to the judgment of men fallible and liari 
like himfelf, is ftupidity ; but there is no danger of 
being deceived by the fentcncc of Chrift. , The 
truth is, whether we will or no, he wilLjudgc ; and 
according as he derermines, fo (hall things be found 
at the la{t day, Tht Father judgcih no marij (ibatii 
immediately and in his own perlbn) but hath con^ 
milted all judgment unto the Son. Ail judgroem 
that refpetVs eternity, whether it be to be pafledin 
this world, or in that to come, is committed unto 
him. Accordingly, in that place he judgeth both 0/ 
things and perfons. Things he determines upon, 
He that heareih my word, and believeth on him thil 
fent me hath everlafling life, and (hall not come in- 
to condemnation^ but is pajfei Jrom death unto lije. 
Let men fay what they pleafe, this fentence fliali 
ftand; faith and eternal life areinfeparably conjoin- 
ed. And fo of perfons. You have not (faith he to 
the Pharifees, who were much otherwise minded] 
the word oj God abiding in you. 

Take not then the office and prerogative of Chrift 
out of his hand, by making a judgment upon yovr 
own reafonings and conclulions, and deduftions 
of your ftaie and condition. You will find that he 
often-times; both on the one hand and on the other 



Oar spiritual Conditicn. 2M 

'* determines quite contrary to what men judge of 
[^ themfelves ; as alfo to what others judge of them. 
'* Some he judgeih to be in an evil condition, who 
?' arc very confident that it is well with them, who 
pleafe ihemfclves in the thoughts of many to the 
f fame purpofc : And he jqdgeih the Rate of fome 
f to be good, who are diffident in themfelves, and 
I* it may be defpifed by others. We may fingle out 
^ an example or two in each kind. 
" 1. Laodicea*s judgment of herfelf, and her fpi- 
* ritual ftate^ we have, Rrv. \\\. 17. / am rich and 
^ mcrtafed with goods^ and havtnud 9/ nothing. A 
^ fair (late it feems, a blelTed condition : She wants 
i nothing that may contribute to her reft, peace and 
i reputation ; fhe is orthodox, and numerous, and 
K Hourifhing ; makes a fair profefljon, and all is 
, i^ell within. So fte believes, fo (he reports of 
«i herfelf ; wherein there is a fecret refleftion alfo up- 
1^ on others whom fhe defpifeth. Let them (hift as 
% they lift, I am thus as I fay. But was it fo with 
& her indeed ? was that her true condition, whereof 
\ file was fo pcrfuaded, as to profefs it -unto all ? 
1; Let Jefus Chrift be heard to (peak in this cafe, let 
» him come and judge ? I will do fo, faiih he, Thm 
I fdiih the Amen^ the faithful andtrut witnefs. Com- 
; ing to givefentence in a cafe of this importance, he 
gives himfelf this title that we may know his word 
( h to be acquiefced in. Every man, faith he, is a 
bar; their teftimony is of no value, let them pro^ 
I Dounce what they will of themfelves or of one an- 
other ; / am the Amtn^ and I will fee whofe word 
; fhall ft-and, mine or theirs. What then, faith he, of 
i Laodicea ? Thoti -art wretched^ and miferable^ and 
I poor^ and blind, and naked. O woeful and fad dif- 
I appointment ! O dreadful furprifal ! Ah, how 
t miiny Laodicean churches have wc in the world ? 



900 Christ tht only Jtkigff 

How many profcfibrs are members of ibe 
churches ? Not to iBcntion the generality of m< 
that live under the means of grace, all which bai 
good hopes of their eternal condition, whilft the 
are defpifed and abhorred by the only judge* K 
Hiong profeflbrs themfelves, it is dreadful to thiiil 
how many will be found light when they come 
to be weighed in this balance. 

2. Again, he judgeth fome to be in a good con- 
dition, be they ihemfelves never fo diffident. Saidi 
he to the church of Smyrna, / know thy povtriy, 
Smyrna was complaining that ihe was a poor coo- 
temptible congregation, not fit for hijm to take<ifly 
notice of. Well, faith he, fear not; I know iby 
poverty whereof thou complaineft; but thou ait 
xich ; that is my judgment, tefiimony and fenteoce 
concerning thee and thy condition. Such will be 
bis judgment at the laft day, when both thofe ob 
the oqe hand and the other, (hall br furprifed witb 
his fentence ; the one with joy at the riches of his 
grace, the other with terror at the feverity of hii 
juflice. This cafe is dirc£lly dated in hoth the 
places qientioned in the entrance of this difcourfe; 
as in that for inftance., IJa, xlix. 14. Zionfuid^ik 
Lord hath for faktn me. That is Z ion's j udgment 
of berfelf, and her ftate and condition ; a fad re* 
port and conclufion : But doth Chrift agree witk 
Zion in this fentence ? The next verfe gives ui 
his refoiution of this matter; Can, faith he, aw^- 
man Jorgct her fucking child^ that Jht Jhouli %^ 
have compajfi:on on ihe /on 0/ her womb ; yec^ thtj 
may forget^ yet will I not forget thee. The ftate 
of things in truth is as much otherwife Sis can pof- 
£bly be thought or imagined. 

To what purpofe is it for men to be pafling a 
judgiBcnt upon tbemfelves, when there is no mao* 



our Spiritual Condition. SOI 

n il ner of certainty in their determifiations ; and when 
aiiif: their proceeding thereon will probably lead them 
liit to further entanglements, if not to eternal ruin* 
,ik The judging of fouls as to their fpiritual fiate and 
jiK^ condition is the work of Jefus Chrift ; efpccialiy 
Ifgh as to the end now under enquiry. Men may» 
itJKi men do take many ways to iBake a judgment of 
chemfelves : Some do it on flight and trivial con- 
IM je£iures; fomeon bold and wicked prefumptions; 
{^ (bme on defperate atheiflical noiionsi DeiU, xxix. 
1 7. fome with more fobriety and fenfe of eternity, 
lay down principles it may be good and true in 
themfelves; from them they draw conclufions ar- 
guing from one thing unto another ; and in the 
end oft times either deceive themfelves, or fit down 
no lefs in the dark than they were in the entrance 
of their felf-debate and examioation. A man'^ 
judgment upon bis own reafonings is feldom true, 
more feldom permanent* I fpeak not of felf-ex- 
amination, with a due difcuflion of graces and ac- 
tions but of the final fentence ai to itate and con- 
dition, wherein the foul is to acquiefce. This be- 
longs unto Chrift. 

Now, there arc two ways whereby the Lord 
Jefus Chrift gives forth his decretory fenteifice in 
this matter. 

1. By bis word. He dettrmines 10 the word of 
the gofpel of the ftate and condition of all men in- 
•definitely. Each individual coming to that word, 
receives his own fentence and doom ; he tokl the 
jfews that Mofes accufed them, Jfohn v. 45. his 
law accufed and condemned the tranfgreifors of 
it. And fo doth he acquit every one that is dif- 
chargcd by the word of the gofpel. And our 
felf-judging is but our receiving by faith his fen- 
tence in tbe word, ^is procefs herein we have 

B b 



ZOt Christ ihe outi/ Judge of 

recorded. His foul (that is of the finner) drawelh 
near to the grave^ and his life to the de/Iroyers; 
this feems 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 ftand over him, in 
the Heb. the angel interpreting, or the angel of the 
covenant, who alone is in the Heb. the one of a 
thoufand ; what (hall he do? He (hall (hew unto 
him his uprightnefs^ He fhall give unto him 9 
right determination of his intereft in God^ and of 
the (late and frame of his heart towards God \ 
^whereupon God (hall fpeak peace unto his foul, 
and deliver him from his entanglements. Jefus 
Chrift hath^ in the word of the gofpcl (lated the 
condition ot every man. He tells us that linner^i 
of what fort foever they are, that believe, are ac- 
cepted with him, and (hall receive forgiveneft 
from God, that none (hall be refufed or caft off, 
that come to God by him^ The foul of whom wjj 
are treating is now upon the work of coming unto 
God for forgivcncfs by jefus Chrift. Many and 
iveighty objeBions it hath in and againft itielf, why 
it (hould not come, why it (ball not be accept- 
ed. Our Lord J^fus^ the wifdora of God, fore* 
faw all thefe objctiions ; he fore-knew what could 
be faid in the cafe, and yet he hath determined th^ 
matter, as he hath been declared. In general^ 
mens arguing^ againft themfelves arife from fio 
and the law. Chrift knows what is in them both. 
He tried them to the utterino(^j as to their penal- 
ties ; and yet he hath fo determined as we have 
(hewed. Their particular objeQions arc from par- 
ticular con fi derations of fins^ their greatncfs,, their 
number, their aggravations, Chrift knows all thefe 
alfo ; and yet (lands to his firmer .determination. 
Upon the whole matter then, it is meet his word 



eur Spiritual Condition, 305 

fhould (land. I know when a foul brings ilfclf to 
be judged by the word of the gofpel, it doth not al- 
ways in a like manner receive and reft in the fen- 
tence given. But when Chrift is pleafed to fpeak 
the word with power to men, they fliall hear the 
voice of the Son of God, and be convinced by it. 
Let the foul then, that is rifing out of depths, and 
preffing towards a fenfe of forgivenefs, lay itfelf 
down before the word of Chrift in the gofpel. Let 
him attend to what he fpeaks ; and if for a while 
it hath not power upon him to quiet his heart, let 
him wait a feafon, and light ihall arife unto him 
out of darknefs. Chrift will give in his fentence 
into his confcience with that power and effica- 
cy, as he (hall find reft and ppace in it. 

2. Chriftalfo judgcth by his Spirit; not only in 
making his fentence of the gofpel to be received 
cffeftually in the foul, but in and by peculiar aft- 
ings of his upon the heart and foul of a believer* 
We have received the Spirit of God^ that we may 
know the things that are freely given us of God, 
The Spirit of Chrift acquaints the foul, that this 
and that grace is from him ; that this or that duty 
vas performed in his ftrength. He brings to mind, 
^hat at fuch and fuch times was wrought in mea 
by himfelf, to give them fupportment and relief in 
the times of depths and darknefs. And when ic 
hath been clearly difcovered unto the foul at any 
lime by the Holy Ghoft, thai any thing wrought 
in it, or done by it, hath been truly faving; the 
comfort of it will abide in the midft of many fha- 
kingsand temptations. 

3. Healfo by his Spirit bears witncfs with our 
fpirits, as to our ftaie and condition. Of this I 
have fpoken largely elfcwhere, and j^there fore 
ihali now pafs it by. 



$0i Sel/'Condemnatiim comisienU He. 

This then is our firft general rule and direQion. 
Self deicrnninauons concerning mens fpiritual ttate 
and condition, becaufe their minds are ufuallv in- 
fluenced by their diftempensjare fcldom right, and 
according to rule. Miftakes in fuch determina- 
tions are exceedingly prejudicial to a foul fccking 
out after relief, and fcnfe of forgivenefs ; let Chrift 
then be the judge in this cafe by his word and Spi- 
rit, as hath been direfied. 

RULE IJ. 

Self-condemnation and abhorrency do very well 
confift with go fpelj unification and peace. Some 
men have no peace, becaufe they have that, with- 
out which it is impoifible they {hould have peace ; 
becaufe they cannot but condemn themfelves, they 
cannot entertain a fenfe that God doth acquit them. 
But this is the myftery of the gofpel, which unbe- 
Jief is a (Iranger unto : nothing but faith can give 
a real fiibfiftence unto thefe things, in the fame foui| 
at the fame time. It is eafy to learn the notion of 
it, but it is not eafy to experience the power of it. 
For a man to haye a fight of that within him, which 
would condemn him, forwhkh he is troubled, and 
at the fame time to have a difcovery of that with- 
out him, which will jufttfy him, and to rejoice 
therein, is that which he is not lead unto, but by 
faith in the myftery of the gofpel. We are now 
under a law for juftification, which excludes all 
boafting. So that though we have joy enough in 
another, yet we may have, we always have fuffi- 
cient caufe of humiliation in ourfcives. The gof- 
pel will teach a man to feel fin, and believe right- 
eoufnefs at the fame time. Faith will carry hea- 
ven in one hand, and hell in the other ; Ihewing 
the one deferved, the other purchafed. A man 
snay fee enough of his own fin and folly to bring 



Gospel Assurance f wherein it consisielh. 305 

gehennam e ccelo^ a hell of wrath out of heaven ; 
and yet fee Chrift bring Qcelum ex inferno^ a heaven 
of blcffednefsout of an hell of punifhment; and 
thefe muft needs produce very divers, yea contra- 
ry efFefts and operations in the foul. And he who 
knows not how to affign them their proper duties 
and feafons, muft needs be perplexed. The work 
of felf-condemnation then, which men in thefe 
depths cannot but abound with, is, in the difpofi- 
lion of the covenant of grace, no way inconfiftent 
with, nor ttnfuited unto juftification, and the en- 
joyment of peace in the fenfc of it. There may be 
a deep fenfe of fin on other confiderationi befides 
hell. David was never more humbled for fin than 
when Nathan told him it was forgiven ; and there 
may be a view of hell as deferved, which yet the 
foul may know itfelf freed from as to the iflue* 

To evidence our intendment in this difcourfe, I 
(hall briefly confider what we intend by gofpel affii-* 
ranee of forgivenefs, that the fotil may not be fe- 
licitous and perplexed, about the utter want of that 
which perhaps it is already in fome enjoyment of. ; 

Some men feem to place gofpel aifurance in an 
high un^aflTaulted confidence of acceptance with 
God; they think is in none but fuch, as, if a man 
fhould go to them, and a(k them, are you certain 
you fhall be faved ? Have boldnefs and confidence, 
and oftentation to anfwer prefently, yea, they are 
certain, they fhall be faved: But, as the blcffed 
truth of aifurance hath been reproached in the world 
under fuch a notion of it, fo fuch expreffions be- • 
come not them who know what it is to have to do 
with the holy God, who is a confuming fire. 
Hence fome conclude, that there are very few be* 
lievers who have any aflurance, becaufe they have 
not this confidence, or are more free to mention 

B b 2 



•^ - 



i 



WS Stnse of sin c^nsisieni wiiA ^ssurance^ 

the oppoCtion they meet f^kh, than the fupport- 
ment they enjoy. And thus is h rendered a matter 
not greatly to be defired, becaufc it i$ fo rarely to 
be obtained ; moft oF the faints ferving God, and 
going to heaven well enough without it : but the 
matter is otherwife. The importance of k, not on- 
ly as it is our life of comfort and joy, but alfo as 
it is the principal means of the flouriihing of our 
life of hoiinefs, hath been declared before; and 
might be further manifefled, were that our prefent 
bufinefs ; yea and in times of trial, which are the 
proper feafons for theeffedual working and mani- 
feftation of aflurance, it will and doth appear, that 
many, yea, that moft of the faints of God, are 
made partakers of this grace and privilege. 

I ihall then in the purfuit of the rule laid down^ 
do tbefe two things. Firjt, Shew what things they 
are which are not only confiilent with afluranGe,but 
are even neceflary concomitants of it, which yet, 
if not duly weighed and con fidered, may fisem lb 
hr to impeach a man^s comfortable perfuafion of 
his condition before God, as to leave him beneath 
the effurance fought after. And, Siceonily^ I fliall 
i^eakfomewbat of its nature; efpecially as roani-^ 
ftifting itfelf by ks eflPeSls. 

1. A deep fenfe of the evil of fin, of the gyilt of 
Vian's ewn (in, is no way inconfiftent with gofpel 
aflurance of acceptance with God through Cbrift, 
and of forgivenels in him. By a fenfe of the guilt 
of fin, I underftand two things, (i.) A clear con- 
vidion of (in by the Holy Ghoft, faying unio the 
foul, thou art the man ; and, (2.) A fenfe of the 
difpleafure of God, or the wrath due to fin, accor* 
ding to the fentence of the law. Both thefe David 
exprelfeib in that complaint. My life isfpem with 
i'^i^J^ ^ndmyytan mihjghingy my Jlnngth Jaikih 



sorrow for sin consutent with Assurance 307 



hecaufc of fkim iniquity^ and my iones are confumti. 
His iniquity "ivas before him, and a fenfe of it prcf- 
fed him fore. But yet^ notwithAanding all this, he 
had a comfortable perfuafion, that God was his 
God in covenant. / trti/led in thce^ O Lord^ If^idf 
thou art my God. And the tenor of the covenant^ 
therein alone God is^he God ofany perfon, is, that 
he will be merciful unto their fin and iniquity. To 
whom he is a God, he is fo according to the tenor 
of that covenant : fo that here thefe two are con^ 
joined. Saith he. Lord, I am prcfled with the 
fenfe of the guilt of mine iniquities, and thou art my 
God who forgiveft them ; and the ground hereof 
is, that God by the gofpel hath divided the work of 
the law, and taken part of it out of its hand. 1%^ 
whole work and duty is to condemn the fin andthe 
finner. The finner is freed by the gofpel, but its 
right lies againft the fin ftill that k condemns, and 
that juftly. Now, though the finner himfclfbtt 
freed, yet finding his fin laid hold of and condem«- 
ned, it fills him with a deep fenfe of its guilt, and 
of the difpleafure of God againft it; which ye€ 
hinders not, but that, at the fame time, he may have 
fuch an infight as faith gives into his perfonal inte^ 
reft in a gofpel acquitment. A man then may 
have a deep fenfe of fin all his days, walk under the 
fenfe of it continually, abhor himfelf for hk ingra^ 
titude, unbelief, and rebellion againft God, without 
any impeachment of his aflurance. 

2. Deep forrow for fin is confiftent with afftr- 
rance of forgivenefs ; yea, it is a great means of 
prefervation of it. * Godly forrpw, mourning, hu*- 
miltation, con^tritenefs of fpirit, are no lefs gofpel 
graces, and fruits of the Holy Ghoft, than faith it^ 
felf ; and fo are confiftent with the higheft flourifli- 
ings of fakh whatever. It is the work of heaven it- 



308 Sorrow for sin consistent with Assurance, 

felF, and not of ibe alTurance of it, to wipe all tears 
from our eyes. Yea, thefe graces have the moft 
eminent promifes annexed to them, as Ifa. Ivii. 15. 
chap. Ixvi. t. with bleffedncfs itfelf, Mat. v. 4. yea, 
they are themfelves the matter of many gracious 
gofpel promifes, Zech. xii. 10. fo that they are af- 
furedly confiftcnt with any other grace or privilege 
that we may by made partakers of, or are promi- 
fed unto us. Some finding the weight and burden 
of their fins, and being called to mourning and hu- 
miliation on that account, are fo taken up with it, 
as to lofe the fenfe of forgivenefs, which, rightly 
improved, would promote their forrow, as their 
forrow feems direftly to fweeten their fenfe of for- 
givenefs. Sorrow, abfolutely exclu five of the faith 
of forgivenefs:, is legal, and tendcth unto death; 
aflurance, abfolutely exclu five of godly forrow, is 
prefumption, and not a perfuafion from him that 
calleth us. But gofpel forrow, and gofpel afTurance 
may well dwell in the fame bread at the fame time. 
Indeed, as in all worldly joys, there is a fecrct 
ivound ; fo in ail godly forrow and mourning, con- 
fidered in iifelf, there is a fecret joy and refrcfli* 
ment ; hence it doth not wither and dry up, but ra- 
ther enlarge, open, and fweeten the heart. I am per- | 
fuaded that generally they mourn mof), who have 
moft aflurance. And all true gofpel mourners will 
be found to have the root of afTurance To grafted in 
them, that in its proper feafon (a time of trouble) il 
will undoubtedly flourifli. 

3. A deep fenfe of the indwelling power of fin, 
is confident with gofpel affurance. Scnfe of in- 
dwelling fin will caufe manifold perplexities in the 
foul. Trouble, difquictments, forrow, and anguifh 
of heart, expreffing themfelves in fighs, mourning, 
groaning for deliverance, always attend it. To wbal 



Sense of sin consisienl wilh Assurance. 309 

purpofe do you fpeak to a foul, highly fenfiblc of 
the redlefs power of indwelling fin, concerning af- 
furance ? alas, faith he, I am ready to perifh every 
moment, my lufts are ftrongi a^ive, reftlefs, yea 
outrageous ; they give me no reft, no hberty, and 
but little fuccefs do I obtain. AfTurance is for 
conquerors ; for them that live at reft and peace. 
I lie groveling on the ground all my days, and muft 
needs be uncertain what will be the iffue. But 
v^ben fuch an one hath done all he can, he will not 
be able to make more woful complaints of this mat- 
ter than Paul bath done before him, and yet he 
clofeth the difcourfe of it with as high an expreftion 
of a(furance as any perfon needs to feek after. Il 
is not aflurance, but enjoyment that excludes this 
fenfe and trouble. But if men will think they can 
have no aiTurance, becaufethey have that, without 
'wbkh it is impoflible they fliould have any, it \% 
hard to give them relief. A little crufe of fait of 
the gofpel caft into thefe bitter waters, will make 
them fweet and wholefomc. Senfe of the guik of 
fin may confift wkh fakh of its pardon, and for* 
givenefs in the blood of Chrift. Godly forrow 
may dwell in the fame heart, at the fame time, with 
joy in the Holy Ghoft ; and groaning after delive- 
rance from the power of fin, with a gracious per* 
fuafton that fin ihall not have dominion over us be- 
caufe we are not under the laxv^ but grace. 

4. Doubtings, fears, temptations, if not ordina- 
rily prevailing, are confiftent with gofpel affurance. 
Though the devil's power be limited in reference 
unto the faints, yet his hands are not tied ; though 
he cannot prevail againft them, yet be can aflault 
them : And akhougb there be not an evil heart of 
unbelief in believers, yet there will llill be unbelief 
in their hearts. Such an evidence, convi£lion, and 



3 1 Nature and Effects of Gospel Assurance* 

pcrfuaGon of acceptance with God as are exclufivc 
of all contrary reafonings, that fuffer the foul to 
hear nothing of objeQions, that free and quiet it 
from all aflaults, are neither mentioned in the fcrip- 
ture, nor confittent with that Rate wherein wc walk 
before God, nor poffible on the account of Satan i 
will and ability to tempt, or of our own remaining 
unbelief. Affurance encourageih ut in our com- 
bat, it delivereth us not from it. We may have 
peace with God, when we have none from the af- 
fauks of Satan. 

Now, unlefs a man do duly confider the tenor 
of the covenant wherein we walk with God, and 
the nature of that gofpcl obedience which be re- 
quires at our hands, jwiih the ftate and condition 
which is our lot and portion whilft we live in tbii 
world ; the daily fenfe of thefe things, with th« 
trouble that muft be undergone on their account, 
may keep him in the dark unto himfelf, and hinder 
him from that eftablifhment in believing which o- 
therwife he might attain unto. On this account, 
fomc as holy pcrfons as any in thii world, being 
wholly taken up with the confideration of thcfc 
homebred perplexities, and not clearly acquainted 
with the way and tenor of afluring their fouls be- 
fore God, according to the rule of the covenant of 
grace, have paCTed away their days in a bondage 
frame of fpirit, and unacqaintance with that flrong 
confolation which God is abundantly willing that 
all the heirs of promife Ihould receive. 

Secondly^ Evangelical affurance is not a thing 
that coniiftetli in any point, and fo incapable of va- 
riation. It may he higher or lower, greater or lefs, 
obfcure, or attended with more evidence. It is not 
quite loft, when it is not quite at its higheft. God 
^ fometimes marvelloufly raifeth the fouls of his faints 



'' 



Effects of Gospel Assurance^ Kc» Jlj 



with fome clofe and near approaches unto them i 

gives them a fenfe of his eternal love ; a taite of 

the embraces of his Son, and the inhabitation of 

the Spirit, without the lead intervening difturbance; \ 

then this is their aflurance. But this life is not a 

feafon to be always taking wages in ; oqr work is 

not yet done, we are not always to abide in this 

mount ; we muft down again into the battle, fight 

again, cry again, complain again : Shall the foul 

be thought now to have \oQ its afTurance ? Not at 

jail ; it had before afTurjance with joy, triumph) and 

exultation ; jt hath it now, or may have, with 

wreftling, cries, tears, and fupplications : And ^ 

nian*s alfurance may be as good as true, when he 

]ies on ihe earth with a fenfe of (in, as when he k 

x:arried up to the third heaven with a fenfe of love, 

and forctafte of glory. In brief, this aflurance of 

ialvation is fuch a gracious evangelical perfuaOon 

of acceptance with Go(ji in Chrift, .and of an inte* 

X'eft in thepromjfes of prefervation unto the end, 

wrought in believers by the Holy Ghoft, in ancjl 

through the exercife of faith, as for the moft part 

j)roduceih ihefe cffeQs following. 

1. It gives delight in obedience, and draws out 
love in the .duties that unto God we do perform. 
So nauch aflurance of a comfortable ifllie of their 
obedience, of a blefled end of their labors and du- 
ties, of their purifying their hearts,and preffing after 
univerfal renovation of mind and life, as may make 
them cheerful in them, and may give love and de^ 
light in the purfuit of what they are engaged in, is 
needful for the faints, and they do not often go 
without it ; and where this is, there is gofpel affii- 
rance. To run as men uncertaia, to fight as thofe 
that beat the air, to travel'as not any way perfua* 
dcd of a comfortable entertainment or refrefhment 



I 



3 1 2 Waiting 7vecessarj/ to obtain Peace. ^ 

at the journey's end, is a fiate and condition that 
God doth not frequently kavc his people unto. 
And when he doth, it is a feafon wherein he re- 
ceives very little of glory from them, and they ve- 
ry little increafe of grace in thcmfelves. Many 
things, as hath been (hewed, do interpofe, many 
doubts arife, and intangling perplexities, but fiill 
there is a comfortable perfuafion kept alive, that 
there is a reft provided, which make them willing 
unto, and cheerful in their raoft difficult duties. 
This prevaileth in them, that their labor in the 
Lord, their watchings, praying, fuffering, alms, 
mortification, fighting againft temptation, crucify- 
ing the flcfti with the lufts thereof, fhall not be in 
vain. This gives them fuch a delight in their moft 
;difficult duties, as men have in a hard journey to- 
wards a defirable home, or a place of reft. 

2. It cafts out fear, tormenting fear, fuch as filb 
the foul with perplexing uncertainties, bard 
thoughts of God., and dreadful apprehenfions of 
wrath to come. 

3. It gives the foul a hope and expeOation of 
ihe glory that (hall be revealed, and fecretly ftiri 
it up, and enlivens it unto fupport in fufFerings tri- 
als and temptations. This is the hope which makes 
not afhamcd, and that becaufc it will never expofe 
the foul unto difappointment. 

RULE III. 
Whatever your condition be, and your apprt- 
henfion of it; yet continue waiting for a better 
iffue, and give not over through weatincfs or im- 
patience. This rule contains the fum of the great 
example given us in this pfalm, Forgivencfs in 
God being difcovered, tho' no fenfe of a particu- 
lar intereft therein as yet obtained ; that which the 
foul applies itfclfunto, is diligent, careful, cop- 



WaUing necessary to obtain Peace. % I S 

Itanf, perfevcring wailing ; which is varioufly ex- 
prefled in the 5th and 6th verfes. The Holy Ghoft 
tells us, that light isfownfor the righteous^ and glad^ 
nefsfor the upright in heart. Light and gladncfe 
are the things now enquired after. Deliverance , 
from darknefs,TOirapprehen(ions of God, hard and 
mi fgiving thoughts of his own condition, is that 
Tvhich a foul in its depths reacheth towards. Now 
faith the Holy Ghofl;, thefe things arefown for the 
righteous. Doth the hufbandman, after he cafts 
his feed into the earth, immediately the next day, 
the next week, expe6i that it will be harvetl ? 
Doth he think to reap fo foon as he hath (own ?— < 
Or doth he immediately fay, I have labored in vain, 
here is no return, I will pull up the hedge of this 
field, and lay it wade ; or, I fee a little grafs in the 
blade, but no corn, I will give it to the beafis to 
devour it ? No ; his God, as the prophet fpeaks, 
inftruSs him unto difcretion, and teacheth him, 
namely, what he muft do, and how he muft look 
for things in their feafon : And fhall not we be in- 
flru3ed by him ? Behold, the hufiandman^ faith 
James^ waitethfor the precious Jruit of the earthy 
and hath long patience for it^ until he receive the 
early and the latter rain. And is light fown for 
them that are in darknefs, and ihall they ftifle the 
feed under the clods, or fpoil the tender blade that 
is fpringing up, or rcfufe to wait for the watering 
and dews of the Spirit, that may bring it forth to 
pcrfcftion ? Waking is the only way to eftabHfh- 
raent and afiTurance; we cannot fpeed by our hade ; 
yea, nothing puts the end fo far away, as making 
too much hafte and fpeed in our journey. 

C c 



SI 4 Search tfSin hecessary to Onsoldlioh* 

RULE IV* 
Seeing in the courfe of our believing and obedi- 
ence, thai which is chiefly incumbent on us, for 
our coming up to cftabUIhment and conrolation,is 
fpiritual diligence in the removal of the hindrances 
thereof; let the foul that would attain thereunto, 
make thorough work in the fearch of fin, even to 
the fins of youth, that all fcores on that account 
may clearly be wiped o\xU If there be much rub- 
bifh left in the foundation of the building, no 
vonder if it always fhake and totter. Mens leav- 
ing of any fin unfearched to the bottom, will poi- 
fon all their confolation. David knew this^ when 
in dealing with God in his diftreflcs, he prays that 
he would not remember the fins and tranfgreffioos 

©f his youth. 

. I fpcak of thefaints themfclves, who make not 
Tuch thorough, full, dole work in this kind as they 
* ought. An after reckoning may come in on this 
hand to their own difturbance. and an unconquer- 
able hindrance of their peace and fettlement be 
brought in, on this account. So was it with Job, 
He makt^ me pojfefs thejins of my youth. <iod fil- 
fed his h<tart, his thoughts, his mind with tbefe iins; 
made them abide with him,fo that he poflefled theinj 
they were always prefent with him; He made the 
fins of his youth the fufFerings of his age. And it 
is a fad thing, as one fpeaks, when young lins and 
old bones meet together ; Hii bones arejilled zvilk 
ihtjinsoj his youth. The joyous frame of fomc 
men's youth ma4ces way for ted work in their age. 
Take heed young ones, you are doing that whicb 
V ill ab'de with you.for age, if not to eleinit^y* ThB 
pofTeflion of the fins of youth. Job calls, the wri- 
tino of biiter things againft him; ^s indeed it is 
iaipulLble but that fin Ihould be bitter one time or 



Starch pf Sin nccwary to Cdmokimu 5 1 5 

other. God calls it a root that beareih gall and 

^' wormwood; a root of bitternefs fpringing up unto. 

* deJiUment. This then is to be fcarched out to the 

* bottom. Ifrael will not have fuccefs nor peace 
« whilft there is an Achan in the camp; neither luc- 
fi cefs in temptation, nor confolation in believing is 
ff tobeexpeded, whiUl any Achan, any fin unreck- 
i oned for, lies in the confcience. 

s2 - Now, for them who would ferioufly accompliflv 

s a diligent fearch in this matter, which isof fuch im- 

a portance unto them, let them take thefe two di- 

». reflions. ' 

i " Firfl^ Let them go over the confidcration of 

IT thofe fins, and others of the like nature, which 

lj2 may be reduced unto the fame general heads with 
them which we laid down before, as the fins which 

lii; generally cafl; men into d«pths and intanglements. 

i\ And if they find they have contraQed the guilt of 

); any of them, let them not think ftrange that they are 

i yet bewildered in their condition, and do come (hort 

^ of a refrefhing fenfe of peace with God, or ah in- 

j tereft in forgivenefs ; rather let them admire the 

J riches of patience, grace and forbearance, that they 

^ arc not caft utterly out of all hopes of a recovery., 

<; This will fpeed an end unto their- trouble, accord- 

^ ing to the direction given. 

I ' Secondly^ Let them caft the courfe of their times 

I under fuch heads and feafons, as may give thein 

j the mbre clear and diftin6t view and apprchenfion 

[; of the paffages in them between God and their fouls 

j which may have been provoking unto him. As, 

, 1. For the (late of their inward man, let them, 

'■■ confider, 

ji (!•) The unregenerate part of their lives, that 

|i which was confeffedly fo before they had any real 



S 1 $ Search of Sin necessary to Consolation. 

^ork oF God upon their beans^ and iherein enquire 
after two things* 

If there were then any great and fignal eruptions 
of fins againft God ; for of fuch God requires that 
a deep fenfe be kept on our fouls all our days. 
How often do we find Paul calling over the fins 
of his life and ways before his converflon. I was, 
faith he, injurious^ and a blafphtmer. Such re- 
flexions ought perfons to have on any great pro- 
voking occafions of (in, that may keep theoa hum- 
ble, and neceditate them conftantly to look for a 
frefli fenfe of pardon through the blood of Chrift. 
If fuch fins lie negle3ed, and not confidered ac- 
cording to their importance,^ they will weaken the 
foul in its comforts wbilft it lives in this world. 

(a.) In that part of our lives, which upon the 
call of God wd have given up unto him, there 
dre two forts of fins thai do effe^ually impeach our 
future peace and comfort, which ought therefore 
lo be frequently renewed and iffued in the blood of 
Chrift. 1. Such as by reafon of any aggravating 
cireumftances have been accompanied with feme 
cfpecial unkindnefs towards God. Such are fins 
after wdrnings^ communications of a fenfe of love 
aft^r particular engagements afgainft tbemr, relapfeS| 
omiflions of great opportunities and advantages 
for the furtherance of the glory of God in the 
world. Thefe kinds of fins have much unkindnefi 
aftEet!iding them, and will be fearehed out if we cover 
them. 2. Sins attending, with fcandal towards few- 
er, or more, or any one fingle perfon who is or 
may be concerned in us : The aggravations of 
thefc kind of fins are commonly known. 

(3.) The various outward ttates and conditions 
^'hicb we have pafled through, as of profperiiy 
and afflictions^ fhould in like manner fall under this 



Unbelief and Jealousy distinguished. S 1 T 

fearch and confidcration. It is but feldom that 
we fill up our duty, or anfwer the mind of God ia 
any difpenfation of providence. And if our neg- 
Icfcl herein be not managed aright, they will un* 
doubtedly hinder and interrupt our peace. 

RULE V. 

Learn to diftinguifh between unbelief and jea* 
loufy. There is a twofold unbelief, (i.) That 
which is univerfal and privative, fuch as is in all 
unregenerate perfons ; they have no faith at all ; 
that is they are dead men, and have no principles 
of fpiritual life. This I fpeak not of : it is ecfTiIy 
diftinguifhed from any grace, being the utter ene- 
my and privation as it were of them alK (2.) There 
is an unbelief partial and negative, conrifting in a 
ftaggering at, or queftioning of the promifes. Thi^ 
is difpteafing to God, a. fin which is attended with 
unknown aggravations, though men ufually in- 
dulge it in themfelves. It IS well expreffed, PfaL 
Ixxviii. 19, 20. God had promifed his prefcnce 
to the people in the wildernefs, to feed, tuftain and 
preferve them. How did they entertain thefe 
-promifes of God ? Can Ae, fay they, give bread ? 
Can he give flejh unto his people ? What great fin, 
crime, or offence js in this enquiry ? Why this is 
called fpeaking again ft God ; They Jpake againji 
God ; They faid^ can hejurnipi a table in the wiU 
' dernefs ? Unbelief in queftioning of the promifes is 
a fpeaking againft God, a limitingofthe Holy One 
of Ifrael, as it is an affigning of bounds to his good- 
nefs, power, kindncfs and grace, according to what 
we find in ourfelves, which he abhors, By thig 
unbelief we make God Hke ourfelves ; ink\, ii, our 
limiting of him, expeQing no more* from him, than 
cither we can do, or fee how it may be done. 

But now, there may be a jealoufy in a graciot^ 

C c a 



I 



m i Unbelief and Jealousjf duHnguished. 

heart concerning the love of Chrift, which is ac- 
ceptable unto bicii, at leaA which he is tender tow- 
ards, that may be miftaken for thi$ queftioning of 
the promifes by unbelief, and fo help to keep the 
foul in darknefs and difconfolation ; this the fpoufe 
exprcflfcth in herfelf. Love is fining as death^jea* 
loufy is cruel as the grave^ the coals thereof are coals 
^Jfire^ vfhich hath a mojl vehement Jlame. Love is 
the foundation, the root ; but yet it bears that fruit 
which is bitter, although it be wholefome ; that 
which fills the foul with great perplexities, and 
makes it cry out for a nearer and noore fecure ad- 
miffion into the prefence of Chrift. i^^^ me^ fnth 
the fpoule, as afeal upon thy hearty as a Jeal upon 
thine arms^ for jealoufy is cruel as the grave ^ 1 can- 
not bear this diftance from thee, tbefc fears of my 
being difregarded by tbee» Set me as afeal on thy 
heart. 

Now, thi« fpiritual jealoufy is the folicitoufncfi 
6f the mind of a believer, who hath a fincere love 
£>r Chrift,. about the heart, afFe£lion, and good 
will of Chrift towards it, arifing from a confciouf- 
ncfs of its own unvvorihinefs to be beloved by him, 
or accepted with him. All caufelefs jealoufy ari- 
feib from a fecrct fcnfeandconviflion of unworthi^ 
nefs in the perfon in whom it is, and an high efteeift ' 
of him that is the objeQ of it ; or concerning w* hofe I 
love and aff*e6lionaay one is jealous. So it is with \ 
this tpiritual jealoufy ; the root of it is love, fincere 
love, that cannot be quenched by waters, nor 
drowned by floods, which nothing can utterly pre- 
vail again ft, or overcome. This gives the foul high 
thoughts of the glorious excellencies of Chrift, filU 
at with admiration of him ; thefc are mixed with a 
due fenfe of its own bafenefs, vilenefs and unwor- 
thincfs to.be owned by hmi^ or accepted with him* 



tTnhelief and Jeahusjf iisiinguuhed. Sli 

But you vrill fay, How (ball we diftinguilh be- 
tween theretwo^ To as notcaufelersly to bedifquiet- 
cd and perplexed ? I anfwer briefly, 

1. Unbelief working in and by the queftiontng 
of the promifes of God; is a weakening, difheart*- 
ening, difptriting thing. It takes off the edge of 
the foul from fpiritual duties, and weakei» it both 
as unto delight and ftrength. The more any one 
queftionsthepromifes of God, the lefs life, power, 
joy and delight in obedience he hath. For faith 
is the fpring and root of all other graces; and ac- 
cording as that thriveth or goweth backwards, fo 
do they all. Men think fometimes that their un- 
certainty of the love of God, and of acceptance 
with him by the forgivnefs of fin, doth put them 
upon the performance of many duties, and they 
can have no reft or peace in the omiflion of them. 
Ic may be it is fo; yea, this is the ftate and condi- 
tion with many. But what are thefc diuies, and 
bow are they performed ? And what is their accep- 
tance with God ? The duties themfelves are legatg 
which detK>mination arifeth not from the nature^ 
fubftance or matter of them, for they may be the 
£ime that are required and enjoined in the gofpel^ 
but from the principle from whence they proceed, 
and the end to which they are ufed. Now thefc 
in this cafe, are both legal, thetr principle is legal 
fear, and their end is legal righteoufnefs, the 
whole attendance unto them, a feeking of righte- 
oufnefs as ic were by the works c^ the law; and 
how are they performed ? Plainly with a bondage 
frame of Spirit ; wkhout love, joy, liberty, or de» 
light ; to quiet confcience, to pacify God, are the 
things in them aimed at; all in oppofition to the 
blood and righteoufnefs of Chrift. And are they 
accepted with God ? Let them be multiplied oc-* 



ttO Unbelief Aiid Jealousy disiirtguhhed' 

Ter fo much) he every where teflifieth, ibat they 
are abhorred by him. This then unbelief mixed 
with convi6ions will do. It b the proper way of 
irenting and exercifing itfelf, where the (bui it 
brought under the power ot convi£iion. But as 
unto gofpel obedience in all the duties of it, to be 
carried on in communion with God by Chrift and 
delight in him, all queftioning of the promifcs 
weakens and difcourageth the foul, and makes 
them all weaxifonie and burdenfome unto it. 

But the jealoufy that is exercifed about the peiv- 
fon and love of Chrid unto the foul, is quite of 
another nature, and produceih other eflPe^s. It 
cheers, enlivens, and enlargeih the foul, (lirs up 
to activity, earoeftnefs, and induftry in its enqui- 
ries and defircs after Cbrift. Jealoufy^ fakh^lbd 
fpoufe is cruel as the gravc^ih^^xtioxt Jet me ay 4 
Jial upon thy hearty as a feal upon thy arm. h 
jnakes the foul reillefsly pant af^cr nearer, more 
fenfible, and more affured communion with Chrill; 
}t ftirs up vigorous and a6\iv<: fpirits in ail duties. 
i. Every doubt and fear that it ingcncrates eoncern- 
'' ing the love of Cbrift, ftir^ up the foul unto more 
I carneftnefs after him, delight in him., and fed u lout 
watching againft every thing that may keep it at « 
diftance from him, or occalion him to hide, with- 
draw, or abfent himfelf from it.. 

2. Unbelief that works by queftioning the pro* 

-Hiifcs, is univcrfally felfifti ;• it begins and ends in 

felf. Self-love in defires after freedom froin guilt, 

danger and puniftjment, are the life and foul of it, 

May this end be attained, it hath no delight in God; 

^or doih it care what way it be attained (b it may 

te attained. May fuch perfons have any pcrfua- 

k fions that they (hall be freed from death and hell, 

be it. by the works of the law> or by the abfervi* 



Diffcrmce^ htiti)€m Faith and Sense. 92 i 

ance of any inventions of their own, whether any 
glory arifeih unto God from his grace and faith-^ 
fulnefsorno, they are not folicitous. 

The jealoufy we fpeak of, hath the perfon of 
Chrift and his excellency for its conftant obje£t. 
Tbefe it Blls the mind with many and various 
thoughts, ftill reprefenting him more and more ami- 
able, and more defirable unto the foul. So doth 
the fpoufe upon the like occaiion, as you may fee 
9X\^xgt^ Cant. V. 9,10, 11, 12, 13, 14, 15,16. 
Being at fome lofs for his prefence, for he had 
withdrawn himfelf, not finding her wanted com- 
nunion and intercourfe with him, fearing that up« 
on bet provocation- fbe might forfeit her intereft^^il: 
his love, (he fa Ik upon the confidefation of alibis 
excellencies, arid thereby the more enflames her^ 
felf unto deHres after his company 8nd enjoyment. 
And tbefe divers things may be thu<s diftinguiOied 
and difcerned. . 

RULE VI. 

Learn to diftinguifh between faith and fpirituai 
fisnfe. This rule the apoftlc gives us. We walk by 
Jaith and not byjight. It is the fight of glory that 
is efpeciaJly here intended. But faith and fenfe in 
any kind are clearly diftinguifhed : JThat may be 
helieved^ yi\i\c\i is not felt ; yea, it is the will and 
^omm^d of God, that faith fhould (tand and do it9 
v^ork, where all fenfe fails. And it rs with f(>iritua? 
iei^fe in Ihis mafcer, as it h with natu^ral. Thomas 
would not believe, unlefs he faw the objeft of his 
faith with his eyes, or fek it with his band ; but 
faith our Saviour, Blejfed are they xvha believe^ and 
have not fetn ;- who believe upon the teftimo* 
ny of God, without the help of their own fenfe or 
reafon. And, if we will believe no more of God, 
Qi hia lovc^ of grace, of our acceptance wHh him* 



322 Spiritual Sense wherein ii consists. 

than we have a fpirhual affeQiog fenfe of, we fhaU 
be many times at a lofs. Senfible impreffions frona 
God's love, are great fprings of joy, but they are 
not abfoluicly ncccIFary unto peace; nor unto an 
evidence that we do believe. 

We will deal thus with the vileft perfon living : 
we will believe him whilft we have the certainty of 
our fenfe to fecure us. And if we deal fo with 
God, what is there in our fo doing, praife-worthy ? 
the prophet tells us, what it is to believe, in refpea 
of providence. When there is nothing left out- 
ward and vilible to fupport us, then to reft quietly 
on God, that is to believe. And the apoftlc, io 
the example of Abraham^ fhcws us what it is to be- 
lieve with rcfpett unto a fpecial proroife. A^ainji 
hope he believed in hope. When he fav^ not any 
outward ordinary means for the accompliihment 
of the promifc, when innumerable objetlions arofe 
againft any fuch hope as might have refpc6l unto 
fuch means, yet he refolved all his thoughts into 
the faithfulncfs ofvCi|d in the promifc, and therein 
laifed a new hope^ln its accompliflimcnt ; fo in 
hope believing againft hppe. 

To clear this matter, you muft obfcrve what I 
inidend by this fpiritual fenfe, which you muft learn 
to diftinguifh faith from ; and to know that true 
faith, interefting the foul in forgivenefs, may be 
without it, that fo you may not conclude unto a 
real want of pardon, from the want of the refrelh- 
ing fenfe of it- 
Grace in general may be referred unto two heads: 
(i.) Our acceptation with God, through Chrid; 
the fame upon^ the matter with the forgivenefs of fin 
that we are treating of. And (2.) Grace of fane- 
tification from God in Chrift : Of each of ihefe 
there is a fpiritual fenfe or experience to be ob- 



! 



Spiritual Sense wherein it consists. S25 

tdined ; in both diftinguifhed from faich that gives 
us a real intercft in forgivenefs. 

Of the firft, or the fpiritual fenfe that we have of 
acceptance with God, there are fundry parts or de- 
grees ; As, 1. Hereunto belongs peace with God. 
Being jujlijied byfaith^ we have peace with God.-^ 
This peace is rett and compofure of the foul emer- 
ging out of troubles, upon the account of the re- 
conciliation and friendfhip made for it by the blood 
ofChrift . And it hath, as all peace hath, two 
parts; (i.) A freedom from war, trouble, and dif- 
trefs ; and, (2.) Reft, fatisfa8ion and contentment 
in the condition attained. And this, at leaft the 
fecond part of it, belongs unto the fpiritual fenfe 
that we enquire after. Again, there is in it joy in 
the Holy Ghoft, called joy unfpeakable and full of 
glory ^diS alfo glorying in the Lord^ upon the account 
of his grace, with many the likeeffefls, proceeding 
from a fhedding abroad of the love of God in our 
J hearts. 

', Yea, you fay thefe are the things you aim at ; 

. ihefe are the things you would attain, and be filled 

with-al. It is this peace, this joy, this glorying in 

, the Lord, that you would always be in the poffef- 

[ fion of ; I fay you do well to defire them, to feck 

J aTid labor after • them ; they are purchafed by 

Ghrift for bcliievers : But you wiU do well to con- 

fider under what notion you do defire them. If 

: you look on thefe things as belonging to the effencc 

of faith, without which you can have np real intc*- 

I reft in forgivenefs, or acceptance with God, yoii 

\ greatly deceive your own fouls, and put yourfelves 

Lout of the way of obtaining them. Thefe things 

[are not believing, nor adequate effeQs of it, fo as 

immediately to. be produced wherever faith is : But 

•they arc fuch confequents of it, as may, or may 



$24 $pU'itual Sense wktrem it c(m$isi$. 

not) enfue upon H, accordii^g to the will of God* 
Faith is a feed that contains them virtually ; and 
out of which they may be, in due time, educed by 
the working of the word and fpirit. And the way 
for any foul to be made partaker of tbein, is to 
wait pn the foverdgnty of God's grace, who crea- 
teth peace in theexercife of faith upon the promi* 
fes. He then that would place believing in tfaefe 
things, and will not be perfuaded that he doth be- 
lieve, until he is poffeiTed of ihcm ; he doih both 
I lofe the benefit) advantage and comfort of what he 
jj hath, and negle£ling the due aBing of faith, puts 
\ bimfelf outofthe way of attaining what he aimetbat. 
' Thcfc things, therefore are not needful to give 

you a re^l faving intereft in forgivenefs, as it n 
, rendered in the promife of the gofpel by the blood 
of JChritt. And it may be it is not the will of God, 
that ever you fhould be intruded with them. It 
aipay be it would not be for your good and advan- 
tage fo to be. Some fervants that are ill hu {bands, 
mud have their wages kept for them to the year's 
^d, or it will do them no good. It may be fome 
vf^uld be fuch fpendibrifts of fatisfying peace and 
Joy, and be fo diverted by th^m from attending 
unvp fome neceflary duties, as of humiliation, mor« 
tificai^on, and felf-abafement, without which their 
fouls cannot live, that it would not be much to 
their advantage to be entrufied with thenfi. It ii 
from the fagae care and love that peace and joy 
are detained from fome believers, and granted un- 
to others. 

You are therefore to receive forgivcnefs by a 
pure aQ of believing, in the way and manner be- 
fore at large defcribed ; and do not think that it is 
not in you, unlefs you have conftantly a fpirituai 
^ fcnfe C3kf it in your hearts* See in the mean time 



Spiritual Sense wherein it cmsists. S2« 

that your faith bringeth forth obedience, and God 
in due time will caufe it to bung forth peace. 

The like may be faid concerning the other head 
of grace ; , though it be not fo direfcl unto our pur- 
pofe, yet tending alfo to the relief of the foul in its 
depths. This is the grace that we have from God 
in Cbrift for our fanQification : When the foul 
cannot find this in himfelf, when he hath not a fpi- 
ritual fenfe and experience of its in-being and pow- 
er, when it cannot evidently dittinguifh it from 
that which is not right or genuine ; it is filled with 
fears and perplexities, and thinks it is yet in its fin. 
He is fo indeed who hath no grace in him; but 
not he always who can find none in him : But 
thefeare different things. A man may have grace 
and yet not have it at fomc times rauchafcUng; 
lie may have grace for life, when he hath it not for 
fruitfulnefs and comfort, though it be his duty fo 
to have it. And a man may have grace afling in 
him, and yet not know, not be fenfible, that he 
hath afling grace. We fee perfons frequently un- 
tier great temptations, of apprehenfion that they 
have no grace at all, and yet at the fame time, to 
the cleared conviftion of all who arc able to difcern 
Tpiritual things, fvvectly and genuinely to a£t faith, 
iove, fubmiffion unto God, and that in an high 
and eminent manner. Heman complains, that he 
was free among the dead; a man of no ftrength, 
as one that had no fpiritual life, no grace. This 
affliSediiis mind, and almoft diftraftcd him, and 
yet there can be no greater expreflions of faith and 
love to God, than are mixed with his complaints. 

Thefe things I fay then, are not to be judged of 
by fpiritual fenfe, but we are to live by faith about 
them. And no foul ought to conclude, that be- 
caufe it hath not the one, it haih not the other ; 

Dd 



525 Foumtaiion and spiritual building distinguished. 

that bccauFe it hath not joy and peace, it hath no 
inteielt in pardon and forgivcnefs, 

RULE VII. 

Mix not too much foundation and buildiog work 
together. Our foundation in dealing with God^ \$ 
Chrifl alone, mere grace and pardon in him, 

Our building is in and by holinefs and obedience 
as the fruits of that faith by which we have received 
the atonement: And great miftakes there are in 
this matter, which bring great intanglements on the 
fouls of men. Some are aJl their days laying the foun- 
dation, and are never able to build upon it unto 
any comfort to themfelves, or ufefulnefs urito o- 
ihers; and thereafon is, becaufethey will be mixing 
\viih the foundation, ftones that are fit only for the 
following building. They will.be bringing their o- 
bedience, duties, mortification of fin, and the like, 
unto the foundation, Thefeare precious ftoncsto 
build with, but unmeet to be firft laid, to bear upon 
them the whole weight of the building. The foun- 
dation is to be laid, as was faid, in mere grace^ 
mercy, pardon in the blood of Chrift, This the 
foul is to accept of, and to reft in merely as it is 
grace, without the confidcratipn of any thing in it- 
fclf, but that it is finful and obnoxious unto ruin; 
This it finds a difficulty in, and would gladly have 
fomething of its own to mix with it : It cannot tell 
how to fix thefe foundation-ftoncs without fbmc ce- 
jiient of its own endea^^or and duty ; and becaufe 
theie things will not mix, they fpend a fruittcfs la- 
bor about it all their days. But if tlic foundation 
be of grace, it is not at all of works ; for otherwife 
grace is no more grace. If any thing of our own be 
mixed with grace in this matter, it utterly deflroys 
the nature of grace ; which, if it be not alone, it is 
«vt u cill. But doth not this tend to liceniioufiiefi^ 



Objections and complaints to be avoided^ 527 

Doth not this renda- obedience, holinefs, duties, 
mortification of fin, and good works, needlcfs ? 
God forbid : yea, this is the only way to order theta 
aright unto the glory of God. H^ve we nothing 
to do but to lay the foundation ? Yes, a!! our days 
we arc to build upon it, when it is furcly and firr;i- 
\y laid ; Andthcfe are the means and ways of our 
edification. This then is the foul to do who would 
come to peace and (ettlement. Let it let go all for- 
mer endeavors, if it have been engaged unto any 
of that kind ; and let it alone receive, admit of, and 
adhere to mere grace, mercy and pardon, with a 
full fenfc that in itielf ithalh nothing for which it 
fliould have an intercft in them, but that all is of 
mere grace through Jefus Chrift. Another found a* 
iion can no man lay. Depart not hence until thfs 
work be well over. Surccafe not an earneft endea« 
vor with your own hearts, to acquiefce in this 
righteoufnefs of God, and to bring your fouls unta 
a comfortable perfuafion, that God for Chrill his 
fake hath freely forgiven you all your fins. 

RULE VIIL 
Take heed of fpending time in complaints, when 
vigorous aftings of grace are your duty. Fruitlefa 
and hcartlcfs pomplaints, bemoanings ofthemfelves 
and their condition, is the fubftanee of the profef- 
fion that fomemake. If they can objeQ againft 
themfelves, and form complaints out of their con- 
ditions, they fuppofe they have done their duty, 
I have known fome who have fpent a good part 
of their time in going up and down from one to a- 
nother with theirobjctlions and complaints. Thefe 
things are contrary to the life of faith. It is good 
indeed in our fpiritual diftreffcs, to apply ourfelve* 
unto them who are furnilhed with the tongue of 
the learned, to knovy how to /peak a word in feafoa 






328 Objections and complaints to be avoided. 

unto him that is weary : But for perfons to fill 
ihcir minds and imaginations with their own objec- 
tions and complaints, not endeavoring to mix the 
words that are fpokcn for their relief and direflion 
iviih faiih, but going on ftill in their own way, this 
is of no ufe or advantage. 

Others, it may be, drive the fame tradc'in their 
thought5, although they make not outwardly fucli 
complaints. They are converfant, for the moft 
part, with hearilefs defponding; and in fomc they 
£rc multiplied by their natural conftitutions or dif- 
tcapcrs. Examples of this kind occur unto us e- 
vcry day. Now, what is the advantage of tbcfc 
things? What did Zion get when fhc cried, Tht 
Lerd haUiJorfaken me^ and my God hath Jorgotten 
vie ? Or Jacob when he faid. My way is hid from 
the Lcrd^ and my judgment is pdJfBd overj'rcm nj 
God ? Doi^btlcfs they did but.prejudicc thcmfclvcs. 
How doth David roufc up himfelf, when he found 
his mind inclinable unto fuch a frame? For having 
faid, V/hy dojl thou caji me off^ God ? Xi^hy go I 
mourning bee aufe oj the opprejfion of mine enemy ? 
Pic quickly rebukes and recollcfts himfelf, faying, 
Why art thou cajl down^ O my foul^ and why art 
thou difquieied within me ? hope in God. 

We muft fay then unto fuch heartlefs complain- 
crs, as God did to Jofhua, Get you up^ why lie you 
thus upon your Jace? Do you think to mend your 
condiiion by wifhing it better, or complaining it is 
fo bad ? Are your complaints of want of «n inter- 
efl in forgivenefs, a fanttified means to obtain it ? 
Not at all ! You will not deal fo with yourfclveg 
in things natural or civil. In fuch things you will 
take an induftrious courfe for a remedy, or fer 
relief. In things of the fmalleft importance in tWis 
world, and unto this life, you will not content 



Objections and CQtJi plaints to be avoided. S2§ 

yourfelvcs with wifliing and complaining ; as though 
induftry in the ufe of natural means, for the attain- 
ipg of natural ends, were the ordinance of God, 
|tnd diligence in the ufe of fpiritual means, for the 
obtaining of fpiritual ends, were not. 

Do not confult your own hearts only. What Js 
It that the fcripture calls for in your condition ? Is 
it not induftry and aflivity of fpirit ? And what 
doth the nature of the thing require ? Diftrefs that 
is yet hoped to be conquered, evidently calls for in- 
fduftry and diligence in the ufe of means for deliv- 
erance. If you are paft hope, it avails not to com- 
plain ; if you are not, why do you give up )>our- 
felves to defpondencies ? Our Saviour tclU us, that 
the kingdom of heaven Juffereth violence^ and the vi^ 
elenltake it by force. It is not of the outward vio- 
lence of its enemies feeking to deftroy it, that our 
Saviour fpcaks, but of that fpiritual fervency and 
jirdency of mind that is in thofe who intend to be 
partakers of it : Apply this to your condition : 
Are you in depths and doubts, ftaggering and un- 
certain, not knowing what is your condition, nor 
whether you have any intereft in the forgivenefs that 
is with God ? Arc you tolled up and down be- 
tween hopes and fears, want peace, confolationand 
^Hablifhmcnt ? Why lie you upon your faces ? 
Get up, watch, pray, faft, meditate, offer violence 
to your lufts and corruptions; fear not, ftartle not 
at their crying or importunities to be fpared ; prcfs 
unto the throne of grace by prayers, fupplickiions, 
importunities, reftlefs requefts : This is the way to 
take the kingdom of heaven. Thefe things are not 
peace, they are not alTurance, but they are part of 
the means that God hath appointed for the attain-r 
^enc of them. 

What then is the peculiar inftru6lions that is pro- 



7 



o. 



ZO Objections and complaints to be avoided. 



per for fouls in this condition ? That plainly of the 
apoftlc ; Give all diligence to make your calling and 
cleHion fure. Alas ! faiih the foul, I am at no cer- 
tainly, but rather am affliSed and tofled, and not 
comforted ; my heart will come to no (tability ; I 
have no aflurance, know not whether I am chofen 
or called ; yea, fear that my latter end will be 
darknefs and forrow : There is, I confefs, forgive- 
x\th with God, but juftly fear that I fhall never be 
made partaker of it. What is the ufualcourfc that 
is taken in fuch complaints by therti to wh6m they 
are j;nade ? Moftly they have a good opinion of 
them that come with thefe complaints : They judge 
them to be godly and holy, tho'much in the dark; 
if they knew them not before, yet upon thefe com* 
plaints thej' begin to be well perfuaded of thcirr. 
•Hereupon they are moved with pity and compaf- 
fion, and troubled to fee them in their perplexities^ 
and fet themfelves to tender relief unto them :— 
They mind them of the gracious promifes of the 
gofpel ; it may be, fix upon fome one or more of 
ihcm in particular, which they expfaiw unto them : 
Thence they mind them of the abundant grace and 
tender love of the Father, of the merciful care of 
our high pricft, his rcadinefs and ability to favC| 
his communications of fuch favors unto them a* 
they perceive not. Jiy fuch ways and means, by 
fuch applications,, do they feek to relieve ihem in 
the ftatc and condition wherein they are: But what 
is the iffue ? Doth not this relief prove for the moft 
pan like the morning cloud, and as the early dew; 
a little refrenime«t, it may be, it yields for a feafon, 
but it is quickly again dried up, and the foul left ia 
iti» heanlcfs withering condition. 

You will fay then, Do you condemn this matt- 
ner of proceeding vyiih the fouls of men in thcif 



Objections and complaints to be avoided. 331 

.floubts, fears and diftreffes ? or would you havd 
them pine away under the fenfe of their condition^ 
or abide in this uncertainty all their days ? I anf- 
•wcr, No ; I condemn not the way, I would not 
have any left comfortlcfs in their depths : But yet 
I would give thcfe two cautions ; 

1. That fpiritual wifdom and prudence is great* 
ly required in this matter, in the adminiftration of 
confolation to diftrcffed fouls ; the tongue of the 
fpiritually learned is required herein, namely, in 
fpeaking a word in feafon to them that are weary^ 
A promifcuous drawing out of gofpel-confolationsj 
without a previous right judgment concerning the 
true date and condition of the fouls applied unto^ 
is feldom ufeful, oft-times pernicious. And let men 
take care, how they commit their fouls and confci« 
ences unto fuch who have good words in readineft 
for all comers. 

2. If counfel and confolation of this kind be gt« 
ven, fpecial and di(tin6i from the advice we are up- 
on of watchfulnefs, diligence, fpiritual violence in 
a way of duty ; it is exceeding dangerous, and will 
affuredly prove ufelefs. For let us fee what coun* 
fel the Holy Ghoit gives in this condition unto 
them who would make their calling and elefiion 
fare, who would be freed from their prefent fears 
and uncertainties, who complain of their darknefs 
and dangers ; why, faith he, giving all diligence^ 
add to your faith virtue ; and To on : For, faith he, 
i/you do thefe things^ an entrance Jhall be adminif- 
iered unto you abundantly into the everlajling kingdom 
of our Lord and Saviour Jefus Chrijl, You who 
are now in the ikirts of it, who know not whether 
you belong unto it or no, you fhall have an en« 
trance into the kingdom of Chrift, and all the joy, 
comforts^ confolations and glory of i^ ihall be rick« 



1 



r 



S32 Ohjtciimi and complainfs to be avoided. 

\y adminiftered unto you. This is the advice that 
the Holy Ghoft gives in this cafe ;. and this is the 
blefled promife annexed unto the following of this 
advice: And thi:$ the former cooipaffionate courfe 
of adminiftering confolatian is not to be feparated 
from. 

But you will fay, " We are fo dead and dull, fo 
chained under the power of corruptions and temp- 
tations, that we arc not able thus to put forth the 
fruit of a fpiritual life in adding one grace unto a- 
nother." But do you ufc diligence, itudy, endea- 
vor all diligence, diligence at all times, in all wap 
by God appointed, all manner of diligence witbio 
and without, in private and public, to this end and 
purpofe ? Do you ftudy, meditate, pray, vaicfa, 
iaft, neglect no opportunity, keep your beartj, 
fcarch, try, examine yourfelves, ily temptation&i 
and occafions of cooling, deadening, a<id fiifling 
grace ? Do thefe things abound in you ? Alas, you 
cannot do thu«, you are fo weak, fo indiipojied; 
but alas, you will not^ you will not part: with your 
eafe, you will not crucify your luft, you wiJI not 
life all diligence ; but muft come to it, or be con* 
tented to fpend all your days in darkacfs, and ta 
fie down in for row. 

Thus do men frequently mifcarry. Is it ai)/ 
news for perfons to bewail the folly of their natuic 
and ways in the morning and evening, and yet 
fcarce ftand upon their watch any part of the day, 
©r in any occafion of the day ? Is this giving all 
diligence ? Is this working out our falvation with 
fear and trembling ? And may we not fee profef* 
fors, even indulging the mfelvcs in ways of vanity, 
folly, wrath, envy, flvUh and the like, and yel 
complain at what a lofs ihey are, how unquiet, how 
uncertain ? Cod forbid it ihould be oibervvilc witi 



^ 



Objections and complaints to be avoided. 333 

you ; or that we fhould endeavor to fpeak peace 
unto you in fuch a frame. To bear of a pcrfon,that 
he walks flothfully, carelefsly, or indulgeth his 
corruptions, and to find him complaining, that he 
is at a lofs whether he have any intereft in pardon 
or no, to give or tender comfort to fuch mourn- 
ers without a due admonition of their duty, to ufe 
dih'gence in the ufe of means, for to help on their 
delivery out of the condition wherein they are, is 
to tender poifon unto them. 

To this then the foul mull come that is in depths 
if it intend to be delivered. Heartlefs complaints, 
^vith excufes to keep it from vigorous fpiritual dili- 
gence, muft be laid alide ; if not, ordinarily, peace 
reft, and ftability will not be obtained. A great 
example hereof we have in the fpoufe. She* h 
droufy andindifpofcd unto communion with Chrift, 
whereunto fhe is invited, this puts her upon making 
excufes from the unfitness of the time, and her 
prefent indifpofition and unpreparednefs as to the 
duty whereunto ftie was called. Hereupon Chrift 
"withdraws his prefence from her, and leaves her at 
a lofs as to her former comforts, what courfe doth 
flie now take ? Doth (he now lie down again in her 
former flumfaer ? Doth fhe make ufe of her former 
excufes and pretences, why (he could not engage 
into the duties (he was called unto ? No fuch thing ! 
But now with all diligence, and importunity, Ihe 
cngageth in all manner of duties, whereby (he may 
recover her former comforts, as you may fee ia 
the text. And this muft be the courfe of others, 
who would obtain the fame fuccefs. Spiritual 
peace and floth will never dwell together in the fame 
foul and confcience. 






r 



i34f ffasi^ expressions concerning God to be avoided. 

RULE IX. 

Take heed in doubts, diftreffes, and perplcxf 
ties, of hard thoughts of God ; hafty expreflion 
concerning him or his ways with fecret rcfolves. 
that it were as good give over waiting, as continue 
in the ftate wherein you are, feeing your condition 
is remedilefs. 

On three occafions are fuch thoughts and rC'^ 
folves apt to befal the minds of men, which fonie- 
times break forth into unwarrantable expreflioni 
concerning God, himfelf, and his ways. 

1. In deep perplexities of mind, by rcafon of 
fome preffing terror from the Lord. 

2. On the long wearifome continuance of fomc 
tempting dillrefs, and hereof we have many exam- 
ples, fome whereof fliall be mentioned. 

3. In fpiritual difappointments thro* the ftrcnglh 
of lull or temptation. When a perfon hath, il 
may be, recovered himfelf through grace, from a 
perplexing fenfe of the guilt of fome fin, or it may 
be from a courfe fhorter or longer, leffer or great- 
er, of backfliding and negligent walking with God, 
and therein goes on cheerfully for a feafon in the 
courfe of his obedience, if this perfon, through 
the power of temptation, fubtilty of lufts, neglefl 
of watchfulnefs, by one means or other, is furprif- 
ed in the fins, or ways that he had relinquiflicds 
or is turned afidc from the vigour of that courfe 
wherein he is engaged, he may becxpofed not on- 
ly to great defpondencies, but a.lfo be overtaken 
with fecret rcfolves to give over contending, feeing 
it is to no more purpofe, and that God regardi 
bim not at all. 

The firft we have in Job in the extremity of his 
trials and terrors from the Lord. Is it faith he to 
Cod, good/or thce^ thai thoujhouldjl opprejs^ thou 



^ 



Hasty expressions concerning God i$ be avoided. 33^ 

Jhouldfi defpife the work of thy hands ? Ah poor 

I Avorhis, with whom have we to do ? Who fliall 

! fay unto a king, thou art wicked^ and to princes^ 

ye are ungodly ? And will ye fpcak fo to hjjjPd, who 

jefpcfleth not the pejrfons of princes, nor rc^ard- 

i -cth thein more than the pooreft in the earth : And 

fee what conclufions from fuch thoughts as thefc 

:he doth infer : Thou number tjl my Jieps^ dojl thou 

not watch over my Jin ? my tranjgrejfion is fealei 

^p in a bag^ and thou fewejl up my iniquity. He 

,chargeth God to be his enemy, one that watcheth 

for all opportunities and advantages againft him, 

that feemed to be glad at his halting, and to take 

care that none of his fins fhould be miffing whei;! 

he intended to deal with him. Had this indeed 

been the c^fe with him, he had periQied uuto etert- 

jjiity, as elfewhere he acknowledged. 

Of the other we have an inftance in the church, 
X^am. iii. 18. / faid my Jirength and my hope is 
iferijhedfrom the Lord. Present grace in fpirituaji 
'ftrength, and future expeftation of mercy are all 
^gone. And what is got by this ? Secret hard 
thoughts of God himfelf are hereby ingenerated : 
'When I cry and fhout^ hejlmtteth out my prayers^ 
Thou hajl covered ihyfelf with a cloudy that our 
grayer % Jliould not pajs through. Thefe things are 
grievous unto God to bear, and no way uleful tp 
the foul in its condition. Yea, they more and 
jnore unfit it for every duty that may lie in a ten- 
.dency to its relief and deliverance. 

So it was with Jonah chap ii. 4, I faid I am 
cajlout of iky fight ; ^11 is loft and gone with me, 
as good give over as contend ; I do but labor in 
vain ; perifli I m.uft ajs one caft out of the fight of 
Cod. 

The General; who heard one of his foldiers cry 



■ ''^ 



f** • _-• 



33(? The hast Jppearances of 

« 

out upon a frefh onfet of the enemy, now v/c zxt 
undone, now we arc ruined, called him traitor, and 
told him it was not fo whilft he could wield his 
fword. It is not for every private foldicr, on eve- 
ry danger, to make a judgment of the battle. That 
is the work of the General/ Jclus Chrift is the 
Captain of our falvation, he haih undertaken the 
leading and condufl of our fouls through all our 
difficuliies. Our duty is to fight and contend; 
his work is to take care of the event; and to him 
it is to be committed. 

RULE X. 
If you would come to ftability, and a comfort- 
ing perfuafion of an intereft in forgivenefs by the 
blood of Chrift, improve the leaft appearances of 
him unto your fouls, and the leaft intimations of 
bis love in pardon, that are made unto you in the 
way of God. The fpoufe takes notice of her 
hulband, and rejoiceth in him, when he (lands be- 
hind the wall, when he doth but look forth at the 
window, and fhew himfelf at the lattice, when flic 
could have no clear fight of him. She lays hold 
on the leaft appearance of him to fupport her 
heart withal, and to ftir up her afFeQions towards 
Tiim. Men in danger do not fit ftill to wait until 
i'omeihing prefents itfelf unto them that will give 
affured deliverance; but they clofe with that which 
firft prefents itfelf unto them, .that is of the fame 
kind and nature with what they look after. And 
thus God doth in many places exprefs fuch fup- 
portments, as give the little foul more than a pof- 
libility of attaining the end aimed at. As Zeph, iL 
3. It may beycjiiall be hid in the day of the Lord's 
anger. And Joel ii. 14. Who knoxveth but he mil 
return and leave a blejjing ? It may be we fhall be 
hid ; it may be wc (hall have a bleffing. And this 






Grate io be Imprwei, 831 

was the bed ground that Jonathan had for the 
great undertaking againfl the enemies of God, 
1 Sam. xiv, 6. It may be God will go along with 
us. And to what end doth God at any time make 
ihefe feemingly dubious intimations of grace and 
mercy ? Is it that we fhould^ by the difficulty inclu- 
ded in them, be difcouraged and kept from him ? 
Not at all ; he fpeaks nothing to deter finners, ef- 
pecialiy diftrefled finners, from trufting in him* 
But his end is that we fhould clofe with, and lay 
bold upon, and improve the lead appearances of 
grace, which this kind of expreffions do give unto 
us. When men are in a voyage at fea, and meet 
with a ftorm or temped which abides upon them, 
and they fear will at lad prevail againd them ; if 
they make fo far a difcovery of land, as that they 
can fay, it may be there is land ; it may be it is 
fuch a place where there is a fafe harbor, none can 
pofitively fay, it is not ; there lies no demondra- 
tion againd it ; in this condition, efpecially if there 
be no other way of efcape, delivery or fafety pro- 
pofed to them, this is enough to make them follow 
on that difcovery, and with all diligence to deer 
their courfe that way, until they have made a trial 
of it unto the utmod. The foul of which we fpeak 
is afBiflcd and toflfed, and not comforted. There 
is in the intimation of grace and pardon intended 
a remote difcovery made of fome relief. This 
may be Chrid, it may be forgivenefs. This ic 
is convinced of; it cannot deny but at fuch 
or fuch a time, under fuch ordinances, or in fuch 
duties, it was perfuaded that yet there might be 
mercy and pardon for it. This is enough to carry 
it to deer its courfe conflantly that way ; to prefi 
forward unto that harbor which will give it red. 
How little was it that David had to bring his foul 

E c 



33S /ijllciions a Cause of 

unto compofure in his great diftrefs, 2 Sam. xv, 
25, 26. JJ faiih he, IJhallfndfavor in the eyes of 
the Lord^ he will bring mi again^ andjhew me tht 
ark^ and the place of his habitation ; but if he thus 
Jay^ I have no delight in ihee^ behold here am /, let 
him do unto me asfeemeth good unto him. He hath 
nothing but fovereign grace to reft upon, and tba^ 
he gives himfclf up unto. 

As a clofeunto thefe general rules^ I fhall only 
add this laft direQion : Confider in particular where 
the ftrefs and hinderancc lies, that keeps you off 
from peace through an eftablifhedperfuafion of an 
intereft in evangelical pardon. Do not always 
fluQuate up and down in generals and uncertain- 
ties ; but drive things unto a particular ilTue, that 
it may be tried whether it be of fufficient efficacy 
to keep you in your prefent entangfemenrs and 
defppridencies. Search out your wound, that it 
may bp tried whether it be curable or no. 

That which now lieth before us is the fecondpart 
of the fecond general ufe educed from the truth ip- 
fifted on. Our aim is, to lead on fouls towards 
peace with God, through a gracious perfuafion of 
their intereft in that forgivcnefs which is with himj 
and it coqfifts, as was declared, in aconfideration 
of fome of thofc difquietments which befal (be 
minds of men, and keep them off from eftablilh- 
ment in this matter. 

And, Jirjl^ fuch difquietments and objeQionj a- 
gaiqft the peace of the foul, and its acceptance with 
God, will arife from afflictions ; they have done fa 
of old, they do foin many at this day, AffliQioDS 
I fay, greatened unto the mind from their nature, 
or by their concomitants, do oft-times varioufly 
affett ii, and fometimes prevail to darken it fo far, 
a$ to ingenerate thoughts^ that they are all meflcix- 



Spiritual DisquietnUnis. fi3§ 

geirs of wrath, all tokens of difpleafare, and focon- 
Tequently evidences tliat we are not pardoned or 
accepted with God* 

Now^ this is a time of great affliClion unto many 
and has innumerable aggravating circumflances 
accompanying it* Such is the condition of them 
who are reduced to the utmoft extremity by the 
late confuraing fire ; fomc have had their whole 
families, all their pofterity taken from them ; in a 
few days they have been fuddcnly bereaved, as irl 
the plague. Some in their own pcrfons, or in their 
relations, have had fore, long and grievous trials, 
from opprelBons and perfecutions ; and thefe things 
have various efFeflson the minds of men. Some 
we find crying with that wicked king, This evil is 
of the Lord^ whyjhould we wait any longer for him ? 
andgive up themfelves to feek relief from theirown 
lufts. Some bear up under their troubles with a 
natural ttoutnefs of fpirit : fome have received a 
fandified ufe and improvement of their trials, with 
joy in the Lord, But many we find go heavily 
under their burdens, having their minds darkened 
with many mifapprehenfions of the love of God, 
and of their own perfonal intereft in his grace. It is 
not therefore unfjafonable to fpeak a liule to this 
head of trouble in our entrance. Outward trou- 
bles, I fay, are oftentimes occafions, if not the 
caufes of great inward diitrefles. You know how 
the faints of old expreffed their fenfe of them, and 
conflids with them. The complaints of David arc 
familiar to all who attend unto any communion 
with God in thefe things; fo^re thofeof Job, He- 
man, Jonah, Jeremiah, and others; Neither do 
they complain only offheir troubles, but of the 
fenfe which they had of God's difpleafure in and 



340 Mtans rf the aggravation of Afflictions. 

under them and of his hiding of his face from them 
ivhilft they were fo excrcifed. 

It is not otherwife at prefent, as is known unto 
fuch as converic with many, who are either fur- 
prized with unexpeBed troubles, or worn out with 
trials and dirappointments of an expe6^ed end. — 
They confider themfelves both abfolutely, and 
with refpe£t unto others, and on both accounts arc 
filled with dark thoughts and defpondencies. Saith 
one, 1 am rolled from one trial unto another ; ibc 
clouds with me return {till after the rain. All the 
billows and water-fpouts of God go over me : la 
my perfon, it may be, preffed with ficknefs, pains, 
troubles ; in my relations, with their fins, mifcar- 
riages, or death ; in my outward ftate, in wani5, 
lolfes, dif-reputation ; I am even as a withered 
branch. Surely, if God had any efpecial regard 
unto my foul, it would not be thus with me ; or 
feme timely end would have been put unto tbefc 
difpenfations. On the other hand, they take a view 
of fome other profeffors ; they fee that their tables 
are fprcad day by day ; that the candle of the Lord 
ihines continually on their tabernacle, and that in 
all things they have their hearts defire. Setting a- 
lide the common attendencies of human nature, and 
nothing befalls them grievous in the world. Thus 
it is with them. " And furely, had I an intereft io 
his grace, in pardon, the God of IJratl would not 
thus purfue a flea in the mountains, nor fet hirofeif 
in battle array againft a leaf driven to and fro with 
the wind ; he would fpare me a little, and let me 
alone for a moment ; but as things are with me, I 
fear my way is hidden from the Lord, and my judg* 
went is paffed over from my God.*' Thefe kind 
of thoughts do perplex the minds of men5and keep 
them off from partaking of thatflrong confolatioa 



Means of the Aggravation of Afflictions. 341 

ivhich God is abundantly willing they (hould re- 
ceive, by a comfortable perfuafion of a bleffed in- 
tereft in that forgivencfs that is with him. 

I anfwer to thefe complaints ; Firjl^ That there 
are fo many excellent things fpoken concerning af- 
flidions, their neceffity, their ufefulnefs, and the 
like ; fiich bleffed ends are affigned unto them, 
and in many have been compaffed and fulfilled by 
them, that a man unacquainted with the excrcifc 
wherewith they are attended^ would think it impof- 
iible that any one fliould be fhaken in mind, as to 
the love and favor of God on their account. But, 
as the apoltle tells us, that no afflictions are joyous 
at prefejit, but grievous ; fo he who made, in the 
the clofe of his trials, that folcmn profeffion, that 
it was good for him that he had been afflitied, yet 
we know, as hath been declared, how he was dif- 
treffed under them. There are therefore fundry 
accidental things which accompany great affliftions 
that feem to exempt them from the common rulei. 
and the promife of love and grace : As^, 

1. The remembrance of paft and buried mifcar- 
riages and fins lies in the bbfom of many affligtions : 
It was fo with Job ; Thou makejl me^ faith he, to 
fojfefs the fins of my youth. In the midft of his 
troubles and difireffes, God revived upon his fpi- 
rit a fenfe of former fins, even the fins of his youth, 
and made him to poffefs them ? he filled his foul 
and mind with thoughts of them, and anxiety about 
them. This made him fear left God was his ene- 
my, and would continue to deal with him in all fe^ 
verity. So was it with JofepKs brethren in their 
diftreffes. Theyfaid one to another^ We are verily 
guilty concerning our brother^ in that wefaw the an* 
guifh ofhisfoul^ when he befought us^andwe would' 
not hear^ therefor e^ ii this diftrefs come u^ov, us^r^ 

E c^ 



342 JUcans of ike Aggravation afjffliciionr. 

Their diftrefs revives a deep perplexing fenfeof th< 
guilt of fin many years paft before, and that undei 
all its aggravating circumllances, which fpoiled thena 
of all their reliefs and comforts, filling them with 
confufion and trouble, though abfolutely innocent 
as what was come on them. Thus deep calleth un- 
to deep at the noife of God's water fpbuts^ and then 
all hif waves and billows go over a perfon. The 
deep of affliQions calleth up the deep of the guik 
of fin, and both in conjun£lion become as billows 
and waves pafling over the foul. We fee only the 
outfideof mens aSli£iions, they afualiy complain 
only of what doth appear. And an eafy thing it,i» 
fuppofed to be, to apply relief and comfort unta 
tbofe that are diftrefied. The rule in this matter it 
io clear, fo often repeated and inculcated, the pro- 
inifes annexed unto this condition fomany and pre<^ 
cious,that every one hath in readiaefs what to apply 
unto them who are fo exercifed. But oftentimes, 
we know nothing of the gall and wormwood that u 
in mens af&i€lion y they keep that to themfelves, 
and their fouls feed upon them in fecret. God 
hath ftirred up the (^rcinembrance of fome great 
finy or fins, and they look upon their afflictions as 
that wherein he is come or beginning to enter inta 
judgment with them. And is it any wonder if they 
be in darknefs and filled with difconfolation ? 

2. There is in many affli^iions fomething that 
feems new, and peculiar, wherewith the foul is fur* 
prized, and cannot readily reduce its condition un- 
to what is taught about affliflions in generak l*hi« 
perplexeth and entangleth it. It is not afiIi6lion it 
is troubled withal^ but fome onething or other in it 
that appears with an efpecial dread unto the foul, 
fo that he quefl:ioneth whether ever it were fo with 
any other or no;^ and is thereby deprired of the fup. 



i 



Means ef ihe Jggravation 0/ Jffiictions. 343 

i portment which from foriner examples k might re- 
I ceive. And indeed, when God intendeth that which 
ihall be a deep affli3iony he will put an edge upon 
it in matter, or manner, or circumfiances, that fhall 
,makq the foul feel its (harpnefs ; he wiU not take 
up with our bounds and meafurea, and with which j 
we think we could be contented : But he will put 
the imprefs of his own grcatnefs and terror upon ity j 
that he may be acknowledged and fubmitted unto. 
Such was the date with Naomi ; when from a full 
and plentiful condition^ ihe went into a ftrangc , 
country with an hufband and two fofis, where they ^ 
all died, leaving her deftitute and poor ; Hence \ty 
her account of God*s dealing with her, (he fays^ 
Call me not Naomi (that is pleafant) but call m$ 
Mara, (that is biticr)yar the Almighty hath dealt ve- 
ry bitterly with me. I went out/ull, and the Lord 
hath brought me again empty ; why then call ye me 
Naomi,7^nctf the Lord hath tejiijied againjl me ; and 
ihe Almighty hath aJfliHed me ? So was it with Job^ 
with the widow of Zarephath, and with her at Na- 
irn who was burying her only chi4d* 

3. In fome, affUfcUon« are very ftrong and im«^ 
portunate^ as fixed oa lawful things ; whereby their 
nature is made fenfible and tender, and apt to re-- 
ceive very deep impreGQons from urgent affliQions : 
Now, although this in itfelf be a good natural frame 
and helps to preferve the foul from that ftout hard- 
nefs which God abhors : yet if it be not watched 
over, it is apt to perplex the foul with many in-, 
tangling tem^ptatioos. The apoftle intimates a dou« 
ble evil that we are obnoxious unto uiider trials 
and affliflions, Myfon^ ^"^ff^fi w^* ^A(w the chajlen- 
ing of the Lord^ mr faint when thou art rebuked of 
him. Men may either, through a natural ftout* 
Ekefs^ defpife and contemn their fuffcriogs^ and be 



$44i Means of the Ag^radon of JffiictionSn 

obftinate under them, or faint and defpond, and 
fo conic fhort of the end which God aims at for 
them, to be attained in a way of duty. Now, 
though the frame fpoken of, be not obnoxious un- 
lothc firft extreme, yet it is greatly to the Jatier, 
vhich, if not watched againR, is no lefs pernicious 
than the former. Aflfettions in fuch perfons be- 
ing gready moved, they cloud and darken the mind 
and fill it with flrange apprehenfions concerning 
God and themfclves. Every thing is prefented un- 
to them through a glafs compoled ot fear, dread, 
terror, forrow, and all forts of difconfolations. 
This makes them faint and defpond, unto very 
fad apprehenfions of ihemfelves and their condi- 
tions, 

4. AffliQions find fome entangled with very 
ftrong corruptions, as love of the world or the 
pleafures of it, of name or reputation, of great 
contrivances for pofteriiy, and the like ; or it majr 
be in things carnal or fenfual. Now, when ihefc 
unexpedcdly meet together, gi:eat affliflions and 
ftrong corruptions, it is not conceivable what a 
eombuttion they will make in the foQl. As a 
ftrong medicine or portion meeting with a ftrong' 
• or tough diftemper in the body ; there is a violent 
' contention in nature between them and about them 
fb that oftentimes the very life of the patient is en- 
dangered. So it is where a great trial, a fmart 
ftrokeofthe hand or God, falls upon a pcrfonin 
the midft of his purfuit of the efFetts of feme cor- 
ruptions ; the foul is amazed even to diftraQion, 
and can fcarce have any thought, but that God is 
come to cut the perfon off in the midft of his fin. 
Every unmoriified corruption fills the very fear 
and expedatron of afflidion with horror. And 
^ there is good realon that fo it fhould do ; for aliho 



jRules io be obscrtred^ Xc, »45 

God (hould be merciful unto mens iniquities, yet 
if he ftiould come to take vengeance of their inven- 
tions, their condition would be dark and forrowful. 

5. Satan is never wanting in fach occafions to 
attempt the compafiing of his ends, upon perfons 
that are exercifed under the hand of God. In the 
time of fufFering it was, that he fell upon the head 
of the church, turning it into the very hour of the 
power of darknefs. And he will not omit any ap* 
pearing opportunities of advantage againfl: his mem- 
bers : And this is that which he principally in fuch 
feafons attacks ihem wiihal, namely, that God re- 
gards them not, that they are fallen under his judg- 
ment and fcverity, as thofe who have no Ihare in 
mercy, pardon or forgivenefs. 

From thefe and the like reafons, I fay it is, that 
whereas affliflions in general are fo tettified unto, 
to be fuch pledges and tokens of God's love and 
care to be defigned unto bleffed ends, as conform- 
ity unto Chrift, and a participation of the holinefs 
of God ; yet by reafon of thefe circumftances, they 
often prove means of cafting the foul into depths, 
and of hindering it from a refrcfhing intereft in the 
forgivenefs that is with God : That this may prove 
no real or abiding ground of inward fpiritual trou- 
ble unto the foul, the following rules and directions 
may be obferved. 

1. Not only affliQions in general, but great and 
manifold afflidions, and thofe attended with all 
forts of aggravating circumftances, are always C041- 
liftent with the pardon of fin, after fignal tokens 
and pledges of it, and of the love of God therein, 
Whai is man that thou Jhouldjl magnify him^ and 
that thou fkouldjlfet thine heart upon him^ and that 
thou Jhouldjl vijit him every mornings and try him 
4vcry moment I There are no words of a more diC* 



345 Sules to be observed 

mal import in the whole book than thofe here ex 
preffed; yet when he recollefled himfelf from hh 
overwhelming diftrefs, he acknowledgeth that at 
this proceeded from the love and care of God : 
yea, his fixing, his heait upon a roan to magnif) 
him, to fet him up, and do him good : for this end 
doth he chaHen a man every morning, and try 
him every moment ; and that with fuch affliQiow 
as are for the prel'ent, fo far from being joyous, 
as that they give no reft, but even weary the foul 
of life, as he expreffeth their effefts on himfelf. 
And hence it is obfervcd of this Job, that when 
none in the earth was like to him in trouble, God 
gave him three teftimonics 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 mofl part in the providence of God, 
from the foundation of the world, thofe who have 
had iT^oft of afflidions, have had moft of grace, 
and the moft eminentteftiraonies of acceptance with 
God. Chrifl: Jefus, the Son qf God, the head of 
the church, had all afflitlions gathered into an head 
in him ; and yet the Father always loved hina, and 
was always well pleafed with him. 

When God folemnly renewed his covenant with 
Abraham, and he had prepared the facrifice where- 
by it was to be ratified and confirmed, God made a 
fmoaking furnace to pals between the pieces of ihc 
lacrifiee, Gen. xv. 17. It was to let him know, 
that there was a furnace of affli61ion attending the 
covenant of grace and peace. And fo he tells Si- 
on that he chofeher in the furnace ofafflidion, Jf(k \ 
xlviii. 10, that is, in Egyptian affliction, burning, 
flaming afflifcUons, fiery trials, as Peter calls them, 
i Pet. iv. 12. There can then no argument be 

' drawn from affliftion^frona any kind of it, from aav 



Concerning JJliciions* Sit 

iggravating circumftancc therewith it may be 
attended, that (hoald any way difcourage the foul 
in 'v$ comforting, fuppQrting perfuadon of an in* 
t€re(l in the love of God, and forgivenefs thereby. 
No length or continuance of affli6iions ought to 
beany impeachment of our fpiritual confolation. 
Take for the coafirmation hereof, the great exam- 
pleof the Son of God. How long did his afflitlions 
continue ? What end or iCTue was put lo them ? 
No longer did they abid^c, than until he cried with 
a loud voice, and gave up the ghoft. To the mo- 
ment of his death, from his manger to his crofs, 
his affli6iions ftill increafed, and he ended his days 
in the midft of them. Now, he was the head of 
the church, and the great reprefentative of it ; un- 
tea conformity with whom we are predeftinated. 
And if God will have it fo with us, evep in this par^ 
ticular, fo as that we (hall have no reft, no peace 
from our trials, until we lie down in the grave, that 
>^hatever condition we pafs through, ye (hall be 
fliut out of none, but only from immortality and 
glory, what have we herein to cotnplain of ? 
• 3. Where th£ remembrance and perplexing 
fenfe of part fins is revived by prefent affliftions, 
feparate them in your minds, and deal diftinftly a- 
bout them. So long as you cajrry on the confide- 
ration of them jointly, you will be rolled from one 
to another, and never obtain reft unto your fouls. 
They will mutually aggravate each other. The 
Iharpnefs of afflitlion will add to the bittcrnefs of 
the fenfe of fin ; and the fenfe of fin will give an 
edge to affliQion, and caufe it to pierce deeply into 
the foul, as we Ihewcd in the fprrper inftances. — ^ 
J)eal therefore diftinStly about them, and in their 
proper order : So doth the pfalmift here. He had 
at prefent both upon him, and together they bro't 



348 HuUs to he observed 

him into thefe depths concerning vhich he fo cries 
out for deliverance from them. And what courfe 
doth he take ? He applies himfelf in the fir ft pla<:e 
to his fin^ and the guilt of it, and thatdiftin^Uy and 
feparately. And when he hath got a difcharge of 
fin, which he waited fo earneftly for, his faith 
quickly arofe above his outward trials, as appeari 
in his bleffed clofcofall; He Jhall redeem Ifracl 
^1^/ oj all his ircuiles ; the whole IJrael of God, 
and myfelf amongft them. This do then, (ingle 
out the fin or fins that are revived in the fenfe of 
their guilt upon the confcience ; ufe all diligence 
to come to an ifTue about them in the blood of 
Chrift. This God by your aflflifiion calls you un- 
to. This is the difeafe whereof your trouble is but 
the fymptom. This therefore, in the cure you 
feek after, is firft and principally to be attended 
unto ; when that is once removed, the other, as to 
any prejudice unto your fouls, will depart of itfelf. 
The root being once digged up, you (hall not loDg 
feed on the bitter fruit that it hath brought forth ; 
or if you do, the wormwood (hall betaken out of 
it, and it fhall be very pleafant unto you, as well ai 
wholcforoe. 

4. Remember that a time of af&i3ion is a time 
of temptation. Satan will not be wanting unto any 
opportunity or advantage of fetling upon the foul 
When Pharaoh heard that the people were intang- 
led in the wildernefs, he purfued them. And when 
Satan fees a foul intafigled with its diftreflfes and 
troubles, he thinks it his time and hour to afifault it. 
Reckon therefore, that when trouble cometh, the 
prince of the world cometh alfo, th*t you may be 
provided for him. Now is the time to take ihc 
ihield of faith, that we may be able to quench his 
fiery dans. If ihey be ncglcQcdjihcy will inflaine 



Concerning Jffiiciivnf. 3i9t 

ihc Toul. Watch therefore and pray, that you en- 
ter not into temptation ; that Satan do not repre- 
fent God falfely unto you. He that durft repre- 
feni Job falfcly to the all-feeing God, will with 
much more boldnefs reprefent God falfely unto us, 
yrho fee and know fo liule. Be not then ignorant 
of his devices ; but every way fct yourfelves a- 
gainfl his interpofing between God and your fouls, 
in a matter which he had nothing to do withaL 

5* Learn to diftin^uifh the cffeEi of natural dif« 
tempers from fpiritual diftreffes. Some have fad, 
dark and tenacious thoughts fixed on their minds 
irom their natural didempers. Thefe will not bd 
cured by reafonings, nor utterly quelled by faiih. 
Our delign mud be to abate their efficacy and con- 
fequents, by confidering their occafions. And if 
men cannot do this in themfelves, it is highly in- 
cumbent on thofe who make application of relief 
unto them, to be careful to difcern what is fromi 
fuch principles, whereof ihey are not to expe6i a 
fpeedy cure. And, 

6. Take heed in times of peace and eafe, chat 
you lay not up, by your negligence or carelef» 
walking, fad proviHon for a day of darknefs, a time 
ofaffliQions. It is fin that embitters troubles; the 
fins of peace arc revived in lime of diftrefs^ Fear 
of future afBi8:ion, of impendent troubles, Oiould 
make us careful not to bring that into them which 
will make them bitter and forrowful. 

7. Labor to grow better under all your afflidioiuft 
left your affliSions grow worfe ; left God mingle 
them with more darknefs, bitternefs and terror. 
As Joab faidunto David, if he ceafed not his fcan* 
dalous lamentation on the death of Abfalom^ all 
the people would leave him, and he then (hould 
find him felf in afar worfe condition than that which 

F f 



* 350 HuUs U ie observed, &V. 

lie bemoaned, or any thing thatbefd hira from hi? 
youib. The lame may be faid unto perfons un- 
der their affllQions, If they are not managed and 
in)proved in a due manner, that which is worie 
may, nay, in all probability wrll bcfal them, 
Wherever God takes .thi$ way, aad e,ngagclh in af; 
f]i8ing, he doih commonly pjurfue his work until 
Lc haih prevailed, and his defign towards the afflifl- 
ccl party be accomplifhcd. Lay da\vn then the 
weapons of thy warfare againft hicn ; give up your- 
lelves to his will; let go every thing about which 
he contends with you; follow after that which he 
calls you unto, and ypu will find light arifing unto 
you in thcmidlt of darknefs^ Hath he a cup of 
^ifilitlion in one hand, lift up your ^cyes and you 
Will fee a cup of conjolation in another. And if 
ell (lars withdraw their light, whilft you are in. the 
v;ay x)f God, aflure ypuifelycs^ that the fun is rea* 
dy to rife. 

8. According to , the ten.o,i* of xhc covenant of 
grace, man may be fenfiblc of therefpeft of afflic- 
tion unto fin; yea unto this or that fin, in 
particular, and yet have a comfortable pcrfuar 
lion of the forgivenejTs of fin. Thus it was in gen- 
eral in God 5 dealing with his people ; He Jorgave 
ihcm^ hui he took vengeance on their inveuiiGns, 
Whatever they fuffered under t)ie vengeance that 
fell upon their inventions yet at the fame time he 
aflured them of the pardon of their fin : So you 
know was the cafe of David. His greateft trial and 
»fflicliohs, land that which befel him on the account 
pfa particular fin,and wherein God took vengeance 
on liis invention, was ufhered in with a word oi 
grace that God had done away, or pardoned h\\ 
i'ins, and that he flliould not die. 
'Another bead of objections and defpondcncic: 



Objections against believing &l\ 351 

S^rifeth from things internal, diings that are requi-- 
red in the foul that it may have an intereft in the for*. 
givencfs that rs with God. Some wherebf wc (hal! 
fpcak unto ; and ihefe rcfpea, firjl^ the date of 
(he foul; ^nAfecondly^ fomc atlings in the faul. 

First, As to the ftate, fiy fome, unlefs a man 
be regenerate, and born again, he is not, he can- 
fiot be made partaker of mercy and pardon. Now 
all things here are in the dark unto us: For fir(t 
wc know not well what this regeneration is^ and it 
is varioufly difputcd araongft m«n. Some would 
place it only in the outward figns of our initiatiom 
tinto Chrift and fome oiherwife exprefs it. Agaim 
it is uncertairr, whether thofc that are regenerate do 
or may kaow that they are fo ) or whether this 
may be in any mcafure known unto others with 
whom they may treat about it : And if it may not 
be known, we mud be uncertain in this alfo. And 
then, it may be for their parts, they neither 
know the time when, nor the manner how an}r 
fuch work was wrought in them ; and yet without 
this, feeing it is wrought by means, and fprings 
from certain caufes, they can have no eftablilhment 
in a not failing perfuafion of their acceptance with 
God, by the pardon of iheir fins in the blood of 
Chrift. This is the head and fum of mofl of the 
objcftions which perplexed fouls do manage againft 
themfelves as to their Hate and condition. Hence 
indeed they draw foi»h reafonings, with great va- 
riety, according as they arefuggcfted by their par- 
ticular occafions and lemotations. And manv 
proofs taken from their fins, mifcarriages and fears 
do they enforce their objeQions with. My pur- 
pofe is to lay down fome general rules and princi- 
ples, which may be applied unto particular occa- 
lions and emergencies; and this Ihall be done in 



352 TVo Estates whereunto all Men belong. 



& 



aofwer to the fevera) parts of the general obJeQioQ 
nientioned before. I fay then, 

Firjl^ It is mod certain that there are two ef- 
tates and conditions that divide all mankind ; and 
every one that lives in the world, doth completely 
and abfolutcly belong unto one of them. Thefe 
are the flate of nature, and ihe ftate of grace^ of fin^ 
and of righteoufncfs by Chrift ; every man in the 
>A'orld belongs unto one of thefe dates or conditioiK. 
This the fcriptare fo abounds in, that it feems to be 
the fird principaUhing that we are taught in k. ll 
is as clear, that there are two different ftates in this 
vorld, as that there are fo in that to come ; yea, atf 
our faith and our obedience depend on this truth ; 
And not only fo, but the covenant of God, the me- 
diation of Chrid, and all the promifes and threats 
ofthe law and gofpel are built on this fuppofition. 

Secondly^ As thefe two edates differ morally ia 
themfelves, and phyfically in the caufes conditu^ 
tive of that diiference ; fo there is a fpecifical dif- 
ference between the things that place men in the 
one condition and in the other. Whatever there 
is of goodnefs, virtue, duty, grace in an unregen- 
erate perfon, there is in him that is regenerate fome- 
%vhat of another kind that is not in the other at all; 
for the difference of thefe ftates themfelves it is 
plain in fcripture. The one is ^ date of death, the 
other of life ; the one of darknefs, the other of light; 
the one of enmity againft God, the other of recon- 
ciliation with him. And that the one ftate is con- 
ftituted by that of grace, which is of a peculiar 
kind, and which is not in the other, I (hall briefly 
declare. 

X. The grace of regeneration prbceedeth from 
an efpecial fpring and fountain, which emptieth 
much of its living waters into it, no one drop where- 



Saving Grace specifically distinct ^ He. 553 

of falls on them that are not regenerate. This is 
elefling love ; it is given out in the purfuit of thfe 
decree of eleQion ; God hath chofen us that we 
fhould be holy. Our holinefs, whofe only fpring 
IS our regeneration, is an efFeft of our eleftion. — 
So again, faith the apoftle, God hath from the he- 
ginning chofen you to falvation through JanBiJicaiion 
of the Spirit. God having dcfigned us unto fafva- 
tion as the end, hath alfo appointed the fanflifica* 
tion of the Spirit to be the means to bring us order- 
ly unto the attainment of that end. But the beft 
of common grace or gifts that may be in men unre- 
generate, arc but produfts of the providence of 
God, ordering all things in general u^nto his owi^ 
glory, and the good of them that (hall be heirs of 
lalvaiiorf. They arc not fruits of eleSing eternal 
Tove, nor defigned tneans for the infallible attaining 
of eternal falvation. 

2. The graces of thofe that are regenerate havd 
d manifold refpeQ or relation to the Lord Chrift, 
fhat the confimon graces of others have not. t 
Ihall name one or two of ihefc refpeOfs. 

(i.) They have an efpecial moral relation to the 
mediatory a6ls of Chrift in his oblation and inter- 
ceffion. Efpecial grace is an efpecial part of the 
purchafe of Chrift. By his death and blood-fhed- 
ding, he made a double purchafe of his cleft ; of 
(heir perfons to be his; of efpecial grace to be theirs. 
He gave him/elf for his church^that he might fanHi- 
Jy and cleanfe it with the vjajhing of water by the 
iuordj that he might pref tut it unto himfelf a glorious 
churchy riot having fpot or wrinkle^ or anyfuch things 
but that itfliould be holy and without bltmifh. The 
defign of Chrift in giving himfelf for his ehurch', 
was to procure for it that efpecial grace, whereby^ 
through the ufe of mcansj it might be regenerate 

rf2 



354 Sating Grace specijkallif 

•nd pqrified. Real purification in grace and bo-* 
linefs hath this efpecial relation unto the death of 
Chrift, that he defigned therein to procure it for 
them for >A^hom he died. And in the purfuit of 
his purchafe of it, his purpofe was really to beftow 
it upon them, or efFetiually to work it in them.— « 
Moreover, it hath an efpecial relation unto his in- 
terceflion ; and that in a diftinguifliing manner from 
any other gifts or common graces that other meo 
may receive. Giving us the rule and pattern of 
his interceflion, he tells us, that he fo prays not for 
the world, but for his ele6t ; thofe which the Fa^ 
ther had given him, becaufe they were his. And 
i»hat is it that he prays for ihem, in diflinftion from 
all other men whatever ? Sandify them throvghthj 
truth. Their fantlification and holinefs is granted 
upon that prayer and interceflion of Chrift, which 
is peculiar unto them, with an exclufion of all oth- 
ers; I pray for thnn^ J pray not for the world. — 
Now, the common grace of unregenerate perfons, 
whereby they are didinguifhed from other men, 
whatever it be, it bath not this efpecial relation to 
the oblation and interceflion of Chrift. Common 
grace is not the procurement of efpecial interceflion. 
(2.) They have a real relation unto Chrift as he 
is the living quickening head of the church : for he 
is fo, even the living fpiritual fountain of the fpiri- 
tual life of it, and of all vital a3s whatever. Chrift 
is our life, and our life is hid with him in God. — 
That eternal life which confifts in the knowledge 
of the Father and the Son, is in him as the caufe, 
head, fpring and fountain of it. In him it is in its 
fulnefs, and from thence it is derived unto all that 
believe, who receive from his fulnefs grace for 
grace. All true faving fandifying grace, all fpiri- 
tuallilcj and every thing that belongs thereunto^ 1% 



Diferent/r^m C0mmon Grac€^ ^355 

derived dire£ll/ from Gbrift as the living Head of 
hi^ church, and fountain of all fpiritual Ufe unto 
ihem. This the apoftle exprefleth. Speaking the 
truth in love^ grow up into him in all things^ which 
is the Head^ even Chriji ; from whom the whole bo^ 
dy fitly joined together^ and compared by that which 
cvtry joint fupplieth^ according to the effeStualwork* 
ing in the meafure of every part^ maketh increafe of 
the body unto the edifying of itf elf in love. All grace 
in the whole body comes from the Head Chrift 
Jefus; and there is no growth of it, but by his ef- 
fetlual working in every part, to bring it unto the 
meafure defigned unto it. Nothing then, no not 
the leaft of this grace can be obtained but by virtue 
of our union unto Chrid as our Head, becaufe it 
conGftsin a vital eflFe£tual influence from him, and 
his fulnefs. 

3. The grace of regeneration, and the fruits of 
it, are adminiftered in and by the covenant. This 
is the prpmife of the covenant, that God will write 
his law in our hearts, and put his fear in our in- 
ward parts, that we fliall not depart from him. — 
Mow, all unregenerate men are ftrangers from the 
covenant, dnd are not made partakers of that grace 
which is peculiarly and only promifed thereby, and 
exhibited therein. 

4. The leaft fpark of faving regenerating grace 
is wrought in the foul by the Holy Ghoft, as given 
unto men to dwell in them, and to abide with them. 
He is the water given by Jefus Chrift unto belie- 
vers, which is in them a well of water [fringing up 
to everlajiing life. Firft they receive tW water, the 
fpring itfelf, that is, the Holy Spirit ; and from 
thence living waters do arife up in them ; they arc 
wrought by the Spirit, which is given unto them : 
Now, although the common gifts and graces of 



3 Jo Difference between the State of 

men unrcgencratc arc effeQs of the power of tl 
Holy Ghoft wrought in them, and beftowed o 
tbem, as are all other works of God's providence 
yet it doth not work in them and abide vviththeai 
as a never-failing fpring of fpiritual life. 

5. The lead of faving grace, fuch as is peculia 
Unto them that are regenerate, is fpirit. Th 
which is born of the fpirit^ is fpirit. Whatever! 
is that is fo born, it is fpirit, it hath a fpiritual be 
ing, and it is not educible by any means out of ib 
principles of nature. So it is faid to be a new crca 
ture, 2 Cor. v. 17. Beit never fo little or fo great, 
however it may differ in degrees in one and in a- 
riother, yet the nature of it is the fame in afl : It^ 
a new creature. As the leaft worm of the caril) 
in the order of the old creation, is no lefs acreaiar^ 
than the fun, yea, or the moft glorious angel in 
heaven ; fo rn the order af the new creation, itc 
lead fpark or dram of true grace that is from tte 
fanQifying fpirit, is a new creature, nolcfsthanite 
higheft faith or love that ever were in the chicfcl 
of the apoftles. Now, that which is fpirit, andtW 
which is not fpirit : that which hath a new fpi^i^'^' 
al being, and that which hath none, whatever ap- 
pearance of agreement there m'ay be among ihetn? 
do yet differ fpecifically from one another. Ana 
thus it is with the faving grace that is in a regene- 
rate, and thofe common graces ths^t arc in oW 
which are not fo. 

Thirdly^ I'his is laid down in the enquiry, ^vW' 
ther this ftate may be known unto him whoisrcat' 
ly partaker of it, or iranflated into it, or unto otncff 
that may be concerned therein ? To which I 'C 
the difference that is between thefc two ftatc5, a 
the conftitutive caufes of them, as it is real, foH 
difccrnible; it may be known by ihcmfclvcs \vS 



Grac€ and Mature discermbU* t51 

kvt in tbofe ftatcs, and others* It may be known 
vrho are born of God, and who are yet children of 
the devil ; who are quickened by Chrift, and who 
are yet de^d in trefpafles and (in. But here alfo 
obferve, 

1. That I do not fay, This is always known to 
theperfon themfelves concerned in thisdiftribution. 
Many cry peace, peace when fuddeir diftrudion is 
at hand ; Thefe either think thcmfelves regenerate 
when tkey are not, or elfe wilfully defpife the con* 
fidcration of what is required in them, tbat they 
aiay have peace, and fo delude their own fouls un- 
to their ruin. And many that are truly born of 
God, yet know it not : they may for a feafoa 
walk in darkne(s and have no light. Nor 

0. That this is always known to others. It is not 
known unto unregenerate men with refpe6l of them 
that are fo. For they know not really and fub- 
ilantially what it is to be fo. Natural men per* 
ceive not the things of God ; that is, ipiritually in 
their own light and nature. And as they cannot a- 
xigbt difcern the things which put men into that 
condition, (for they are fooliihnefs unto them) ib 
4bey cannot judge aright of their perfons in whom 
they are. And if they do at any time judge aright 
nationally concerning any things or perfons, yet 
they do not judge upon right grounds, nor with a- 
ny evidence in or unto themfelves of what they do 
judge. For thofe things which evince their union 
with Chrift, and which evidence their being bora 
of God, they favor them not, nor can receive them^ 
nor is this always known unto, or difcerned by, 
them that are regenerate. They may fometime 
with Peter think a Simon Magus to be a true be- 
liever ; or with Eli an Hannah to be a daughter of 
Belial Many hypocrites are fo fet forth with giftf 



d58 Difference Between the State of 

Cbrhmon graces, light and profeffion, that iBet 
pafs amongfl all believers for fuch as are born of 
God. And many poor faints rnay be fo difguifed 
txndcr darknefs, temptation, fin, as to be looked 
on as ft rangers from that family whereunto indeed 
(hey do belong. The judgraen't of man may fail, 
but the judgment of God is according unto righie- 
Oufnefs ; wherefore, 

3. This is that we fay ; \t may be known in the 
ufeof means appointed for Chat end, to a man's 
felf and others, which of the Conditions mention- 
ed he doth, belong unto. This I fay may be known 
^nd that infallibly and affuredly with reference un- 
to any duty wherein from hence we are concerned. 
The difcharge of fome duties in ourfclves, and to- 
Ivards others, depends on this knowledge, and 
therefore we may attain it, fo far as it is neceffarf 
for the difcharge of fuch duties unto the glory ofGod. 

(1.) Therearemany duties iftcunibent on us to 
be performed with and towards profeflTors ; which 
without admitting a judgment to be made of their 
ftate and condition, cannot be performed in faith; 
And in reference unto thefe duties alone, it is, that 
we are called to judge the ftate of others. For we 
are not giving countenance unto a raOi uncharitable 
cenfuring of mart's fpiritualconditions, nor unto a- 
hy judging of any nieri, any other thaii what our 
own duty towards them doth indifpenfibly require. 
Thus, if we are to lay down our lives for the bre- 
thren, it is very meet weftiould fo far know them 
fo to be, as that we may hazard our lives in faith 
when we are called thereunto. We arc alfo to 
join with them in thofe ordinances, wherein we 
make a folemn profeffion that we are members of 
the fame body with them, that we have the fame 
head; tkc fame fpirit faith and love : We mull 



Graci and Nature discernible, Z59 

love them, becaufc ihcy are begotten of God^icbiU 
dre^l.of our heavenly Father ; and therefore muft 
on fome good ground believe them fo to be. In a 
word, the due performance of a]l principal mutual 
gofpel duties, to the glory of God and our own e- 
diBcation, depends on this fuppofition^ that we 
may have fuch a fatisfying perfuafion concerning 
the fpiritual conditions of others, as from thence 
we may i,akc our aim in what we do. 

{%,) For the grounds hereof I (hall mention one 
only ; which all others do lean upon. As the bo* 
dy is onej and hath many members^ and all the mem^ 
bers of that one body being many^ are one boiy^fo is 
Chriji, For by one fpirit we aris all bapiized into 
Que body, whether we be Jews or Gentiles^ whether. 
Vie he bond orjree^ and have bejsn all made to drink 
into one fpirit. They ar^all united unto one head ; 
For as are the members of the body, natural un- 
der pne bcad^ fo is Chrift .myftical,.. that is all be- 
lievers under Chrift their head« And this union 
they have by the inhabitation of the fame quicken- 
ing fpirit, which is in Chiifl; their head, and by 
bim tbey are brought all into the fame fpiritual ftatc 
and frame ; they aje made to drink into one and 
the fame fpirit ; for this fame fpirit produceth the 
fame effeOs in them all, the fame in^kind though 
differing in degrees, and as this gives them a na- 
tur^hiels in their duties one towards another; or 
iw iiiutual caring for, rejoicing and forrowing with 
one another, as members one of another. So it 
reveals and difcovers them to each other, fo far as 
is neccfl'ary for the performance of the duties men- 
jioned, in fuch a manner as becomes members of 
the lame body. There is on this account a fpiri- 
lually natural anfwering of one to another, as face 
jaurwcrcih face in the water. They cdn fee and 



560 Difference between the State ef 

difcern that in others whereof they have experienct 
in tbemfelves ; they can tafte and reliih that in o- 
chers, %vhich they feed upon in themfelves^ and 
vherein the Hves of their fods do conGft ; the fame 
fpirit of life being in them, they have the fame fpi< 
ritual taftc and favour. And uniefs their palates 
are difteoipered by temptations or falfe opinions, ot 
prejudices, they can, in their communion^ taflc 
of that fpirit in each other, which they are all made 
to drink into. This gives them the fame likencfs 
and image in the inward man, the^ fame heavenly 
light in their minds, the fame a(Fe£lions ; and be- 
ing thus prepared and enabled to judge and difcern 
of the (late of each other, in reference to theirmu* 
tual duties, they have moreover the true rule of the 
word to judge of all fpirits and fpiritual efFe£ts by. 
And this is the ground of all that love without dif- 
imulation, and real communion that is among the 
faintsof God in this world. But here two cau« 
tions tnuft be allowed. 

1. That we would not judge the ftate and con- 
dition of any men in the world, no further than we 
are called thereunto in a way of duty ; and we are 
fo called only with reference unto the duties that 
we are to perform towards them. What have we 
to dotojudg^ them that are without, that is any 
one that we have not a call to confider in refer- 
ence unto our own duty. Herein that great rule 
takes place ; Judge not that ye he not judged. La 
us leave all men, the worft of men, unleis where 
evident duty requires other a£ling9, to the judg- 
ment feat of God. They arc the fervants of ano- 
ther, and they (land or fall unto their own maftcr. 
There have been great mifcarriages amongft us in 
this matter, fome have been ready to condemn all 
that go not along with them in every principle^ yea 



dace and Nature iiseernible. ZQ l 

opinion or pra£lice. And every day flight occa- 
fions and provocations, are made the grounds and 
reafons of fevere cenfurcs; but nothing is more 
contrary to the conduft of the meek and holy fpi- 
ritofChrift. This is our rule, are we called to 
a3 towards any as faints, as living members of 
the body of Chrid, and that in fuch duties as we 
cannot perform in faith, unlefs we arc perfuadcd 
that fo they are ? Then are we on the grounds and 
by the ways before-mentioned, to fatisfy ourfelve* 
in one another. 

s. Do we endeavor mutually to difcern the con* 
dition of one another, in reference unto fuch ends ? 
Let us be fure to look into and purfue thofe ends, 
when we have attained our fatisfadion. What thefe 
ends are hath been fliewed. It is, that we may love 
them wkhout diflimulacion^as members of the fam/s 
myftical body with us; that we may naturally ta^e 
care of them, and for them ; that we may delight 
fincerely in them ; that we may minifter unto their 
wants, temporal and fpiritual ; th^t we may watch 
over them wuh pity and compaffion. Thefe, and 
the like, are the only ends for which we are, at any 
time, called to the confideration of the fpiritual 
condition of one another ; if thefe be ncgleQed, the 
other is ufelefs. And here lies a. great aggravation. 
of that negleQ, in that fuch a way is made for the a- 
voidancfc of it. Here lies the life or dea(h pfajl 
church-focietyr All church-fociety and relation is 
built on this fuppofition, that the members of it are 
all regenerate. Some lay this foundation in bap« 
tifm only, profefling that all that are baptized ar^e 
regenerate ; others require a farther faiisfaQion in 
the real work itfelf : But all build on the fan^e 
foundation, that all church-members are to be re- 
generate. And to what end is this ? namely, that 

G g 



86i Bditter>s viaj/ knew themseha 

ihey may all mutually perrorm thofe duties oi^ 
towards another, which are incumbent mutually on 
regenerate perfons. If ihcfe are oiDitted, there is 
an end of all profitable ufe of chujreh-focieiy.— r 
Churches without this are but mere hulks and Iheilj 
of churches, carcafes without fouls. For as there 
is no real union unto Chrill without faith., To trhcre 
IS no real union among the members of any church 
without love, and that atling itfelf «i-all the duties 
njcniionecl. 

SixoNDLY, Men may come to zn ^(fur^d faikr 
"faflory perfuafion that thcmfelves ar:e rctgejierate, 
iind that fuch, as is fo far infallible, as that it will 
'not deceive them, when it is brought unto the trial. 
For there are many duties, whole perforinancein 
faiih unto the glory of God, and the edifijcation df 
our own fouls, doth depend on this p^XuaGopand 
conviQion, As, 

1 . A due fenfe of ojur relation unto God, ar^dao 

anfwerable comportment of our fpirits and b^am 

towaids him. He that is born a.ga>n,.ig»bor.n of 

God ; he is begotten of God by the imtBortal fee<l 

of the word. Without a perfuafion hereof, how 

' can a mivn, on grounds of faith, car^y himfelf tow- 

-ards-Godas his Father ? And how.:gfeat a part of 

ourobedience towards him, iand communion with 

him, depends hereon, we all know. If men^u6u- 

ate iall their days \ii this matter, if they cotne to no 

*fettlemcnt in it, no cotpfortable perfuafion of il, 

• tlrey fcarce ever a6i any. genuine childlike aQs of 
'lo^^'e'or delight towards God, which exceedingly 
-impeacheth their whole obedrence. 

- '2* Thank'faln^efs for grace received is one oFthc 

'principal duties that is incumbent on believers in 

"this world. Now, how can a man in faith bleft 

• God for that which he is utterly uncertain whether 



to he born of dod. SGS 

fic hatli received it from him or no ? I know foraQ 

« 

fnen run on in a road in this matter. They will 
blef« God in a formal way, for their regeneration, 
fanflification, juftification, and the like : But ifyoii 
aCkthem, whether thenifelves are regenerate or no, 
they will be ready to fcofFat it ; or, at leaft, to 
profefs that they know no fucli thing. What is 
this but to niiock God, and in a prefumptuous man- 
ner to take his name in vain ? But, if we will praife 
God, as we ought, for his grace, as we are guided 
and direQed in the fcripture, as the nature of the 
matter requires, with fuch a frame of heart as n&ay 
influence our whole obedience, furely it cannot but 
be our duty to know the grace that we have re- 
ceived. 

3. Again, the main of our fpiritual watch and diH- 
genccconGfteth in cherifliing the grace that we have 
received ; the ftrengthcning of the new creature that 
is wrought in us : Herein confifts principally the life 
of faith, and the exercifc of that fpirkual wifdom 
vhich faith furniflielh the foul withal. Now, h.ow 
can any man apply himfelf hereunto, whilft hpis 
altogether uncertain whether he hath received any 
principle of living, faving grace, or no ? Wberea? 
therefore God requires our utmoft diligence, watch- 
fuinefs and care in this matter, it is certain that he 
requires alfo of us, and grants unto us, that which 
is the foundation of all ihefe duties, which lie^ in aa 
acquaintance with that ftateand condition whereun- 
to we do belong. In brief, there is nothing wc 
have to do in reference unto eternity, but onp way 
or other it hath a refpcft unto our light and con- 
visions, as to our ftateand condition in this world. 
And thofe who ar€ negligent in the trial and ex&m^ 
ination thereof, do leave all things between God 
and thek foals aI abfolute uncertainties;^ ^nd dubi- 



i64 itules wheriht/ men may judge of their 

ous hazards ; which is not to lead the liFc of faitk 
Say fome, ** We know not whether we are re- 
generate or no, and are therefore altogether uocer- 
tain whether we have an intereft in that forgivencfs 
that is with God ; nor dare we, on that accouot^ 
admit of the conTolation that is tendered on the 
truth infiftcd on." 

Suppofing what haih been fpoken in general, I 
fhall lay down the grounds of refolving this perplex- 
ing doubt in the enfiiing rules. 

RULE L 
Sec that the perfuafion and afTurance hereof^ 
which you look after and defire, be regular, and 
hot fuch as is fuited merely unto your own imagin- 
ations. Our fecond and third general rules about 
(he nature of all fpiriti/al aiTurance, and what is 
confident therewithal, are here to be taken ima ; 
Confideration. If you look to have fuch an evi^ 
dcnce, light into, and abfolute conviftion of thii 
inatter^ as Ihall admit of no doubts, fears, queftion- 
i^gSj juft occafionsand caufes of new trials, teach- 
ings, and felf-examinations, you will be greatly de- 
ceived. Regeneration induceth a new principle in- 
to the foul, but it doih not utterly expel the old; 
fome would have fecurity, not affurance. The 
principle of fin and unbelief will ftill abide in us, 
sand ftitl work in us. Their abiding and their afi* 
ing muft needs put the foul upon a fevere enquiry, 
whether they are not prevalent in it beyond what 
the condition of regeneration will admit. The coo- 
ftant conflifts we muft have with fin, will not fuf- 
fer us to havefo clear an evidence of our conditioa 
as we would defire* Such a perfuafion as is pre- 
valent againft ftrong objeQions to the contrary, 
keeping up the heart to a due performance of tbofe 
iluties in faitb^ which belong unto the ftate of regea- 



dmdStoH in resp^ci of iahertni Grai€* 342, 

er atioi), is the fubllance of what in this kind you arci 
lo look after. 

RULE 11. 
If you are do^btfMl concerning yojjr Qatc and. 
condition, do not expert an extraordinary deter- 
I miQation of it by an immediate teftimpny pf the 
ipirit of God. I do grant that God doth fomciiipie^' 
by thi^ means, bring in peace and fatisfd6liQn unioi 
, the foul ; he gives bis own Spirit immediately to, 
bear witnefs with ours, that we are the children o£ 
God, both upon the account of regeneration and a- 
, doption. Hq doth fo, but as far as we can ob- 
ferve, in a way of fovereignty, when and to whom 
I he plealeth. Befides, that men may content ^^d 
fati&fy themfelves with his ordinary teachings, con- 
' folations and communications of his grace, be hath 
left the nature of that peculiar teftimony of the fpi- 
rit very dark and difficuU to be found out, few a* 
, greeing wherein it doth confiQ, or what is the na« 
, ture of it ; no one man's experience is a rule unto 
\ others ; and an undue apprehenHon of it, is a mat- 
\ ter of great danger. Yet it is certain that humble 
fouls, in extra<or4inary cafes, may have recourfe 
unto it with benefit and relief thereby. This then 
you may defire, you may pray for, but not with 
fuch a frame of fpirit as to refufe that other fatis- 
faQion, which in the ways of truth and peace you 
may find. This is the putting of the hand into the 
iide of Chritt ; but bleffed are they who believe, 
and yet have not feen. 

RULE III. 
If you have, at any time formerly, received a- 
' Dy efpecial or inamediate pledge or teftimony of 
iiod given unto your fouls, as unto their (incerity 
andconfequently their re^generation ; labour to re- 
' irpvf r itj and to revive a feufe of it upon your Ipi- | 
\ Gg3 J 



ZtC Rules wherebj/ men may Judge ofiheir^ 

fits, now in your darknefs and trouble. I am pef' 
fuaded there are but few belrevers, bill that God 
doth at one time or other, in oAe duty or other, en- 
tering into, or coming out of one teodptation or an- 
cihcr, give fomc fingular teftrmony unto their own 
fouls and confcienctes concerning their fincerity^ 
and his acceptance of them. Sometimes he dotb 
this in a duty, wherein he hath enabled the foul to 
make fo near an approach unto him, as tkat it hatir 
been warmed, enlivened, fwectened, fati^fied with 
the prefcncc, ihc gracious prefencc of God^ and 
which God hath made unto him as a token of hb 
uprightnefs. Sometimes when a man is eniering 
into any great temptation, trial, difficult or dan-' 
gerous duty, that death itfelf is feared in it, God 
comes in by one means or other, by a fecret inti- 
mation of his love, which he gives him to take a- 
long with him for his furniture and provifion in bis 
way, and thereby tellifies tcy him his finccrity. And 
this ferves, like the food of Elijah, for forty days 
in a wildernefs condition. Sometimes he is pieaf- 
ed to fhine immediately into the foul in. the midft 
of its darUneCs and fonow, wherewith it is furprif- 
ed, as not looking for any fuch expreffion of kind^ 
licfs, and is thereby relieved againft ita own pret 
fingfeJf-condemnation. And fometimes the Lord 
is pleafed to give thefe tokens of love unto the foul 
as its refrc/hment, when it is coming off from the 
Aorm of tciDpialions wherewith it hath been tofiedk 
And many other times and feafons there are, where?' 
in God is pleafed C6 give unto believers fome ef- 
pecial teftimony in their coufciences unto their own 
integrity. But now, ihefe are all wrought by a 
tranfient operation of the Spirit, exciting and ena- 
bling the heart unto a fpiritual fcnfibic apprehcn* 
fion icceiving of God'd c^xpreffing kindncfs toww 



CohdUion in respect of inherent Grade. 367 

^rds it. Thefe things abide not in their fenPe, and 
in their power which they have upon our aifedions, 
but immediately pafs away. They are therefore 
to be treafurcd up in the mind and judgment, to be 
improved and made ufe of by faith^ as occafion 
ihall require ; but we are apt to lofethem« Mo(l 
tnen know no other ufe of them, but whilft they 
feel them ; yea, through ignorance in our duty to 
improve them, they prove Hkea fudden light bro*t 
into a dark place, and again removed, which feems 
toencreafe, and really aggravates^ our fenfe of the 
darknefs^ The true ufe of them is to lay them up, 
and ponder them in our hearts, that they may be 
fupportments and teftiiiionies unto us in a time of 
need. Have you thmi, who are now in the dark 
as to your ftate and conditioni whether you are re- 
generate or no, ever received any fuch refrefliing 
and chearing testimony from God given unto your 
integrity, and your acceptance with him thereupon ? 
Call it over again, and make ufe of it againft tbofe 
difcourageroents which arife from your prefent 
darknefs in this matter, and which keep you off 
from (baring in the confolation tendered unto you 
in this word of grace^ 

RULE IV. 
A due fpiritual confideration of the caufes and 
effe3s of regeneration, is the ordinary way and 
means whereby the fouls of believers come to be 
iatisfied concerning thai work of God in them, and 
upon them. The prmciple or caufes of this work, 
are the fpirit and the word. He that is born again 
is born of the fpirit, and of the word ; Of his own 
mil begat he us by the word of his truths We are 
born again by the word oj God that abidethjorever. 
Wherever then a man is regenerate, there hath been 
an effeitual work of the fpirit^ and of the word up* 



354 Sules wherebj/ men may judge of their 

on his foul. This \s to be enquired into, €bod af- 
ter ; ordinarily it will difcover iU'elf. Such impref- 
iions win be made in it upon the foul, fuch a 
change will be wrought and produced in k^ as will 
no( efcapea fpirituaf diligent fearch and enquiry. 
And this is much of the duty of fuch as are in tbe 
dark, and uncertain concerning the accompiiih- 
ment of this work in iheaifelves ; Let them call to 
mind what have been the aSings of the fpirii by the 
word upon their fouls ; what light thereby hath beea 
communicated unto their minds ; what difcoverics 
of the Lord Chrift, and way of falvation, have 
heen made to them ; what fenfe and deteftation of 
lin have been wrought in them : what fati^faSioo 
hath been given unto the fofll, to choofe and ac- 
quicfce in the rightcoufncfs of Chrift ; what rcfig- 
nation of tlie heart unto God, according to the 
tenor of the covenant of grace, it hath been wrought 
unto. Call to mind what tranfaSions there have 
been between God and your fouls about thefe 
things ; how far they have been carried on ; whe- 
ther you have broken off the treaty with God, and 
refufed bis terms ; or, if not, where the ftay is be- 
tween you ; and what is thereafon, iinceGod hath 
gracioufly begun to deal thu« with you, that you 
are not yet come to a thorough clofe with him in 
the work and defign of bis grace ; the defcfl mufl 
of neceflity lie on your parts. God doth nothii^ 
in vain ; had he not beer) wiping to receive you, he 
would not have dealt with you fo far as he hatb 
done. There is nothing then remains to firm youx 
condition, but a rcfolved a£t of your own wills, 
in anfwering the mind and will of God. And by 
this fearch may the foul come to iatisfa£iion in this 
matter, or at leaft fixA out and difcover where the 



Condition in respect of inherent Grace. J6^ 

iiick is, whence the uncertainty doth arife, and 
what is wanting to compleat their defire. 

Again, this work may be difcovered by its cf» 
fefts. There is fdmething that is produced by it 
in the foul which may alfo be confidered cither 
with refpe6l unto irs being and e^ciftence, 6r linto 
its ^,3ings and operations ; in the fird regard, it is 
Spirit, That which is born of the Jpiritj which itf 
produced by thd effefitual opcraliori of the fpirit of 
God, it is fpirit ; a new creature. He that is in 
Chrijl Jeju$ (who is born again) is a new cf-edlure^ 
a new life, a fpiritual life. In brief, it is an habi- 
tual furnifhtnent of all the faculties of the foul, with 
new fpiritual vital principles^ enabling a perfon, in 
all inftances of obedience, to lead a fpiritual life 
iinto God. This principle is by this work produ- 
ced in the foul ; and in refpe£t of its a£lings, it con- 
fids in all the gracious operationsof the mind, will^ 
heart or afjfedions, in the duties of obedience which 
God hath required of ui. This is that which gives 
life unto our duties (without which the bed of our 
works are but dead works) and renders them ac- 
ceptable unto the living God. It is not my bufi- 
nefs at large to purfue and declare tbefe things ; I 
only mention them, that perfons who are kept 
back from a participation of the confolation ten- 
dered from the forgivenefs that is with God, be- 
caufe they cannot comfortably conclude that they 
are born again, as knowing that it is unto fuch per- 
fons alone unto whom thele confolations do truly 
and really belong, may know how to make a right 
judgment of themfelves. Let fuch perfons then 
not fluduatc up and down in generals and uncer-i' 
tainti^, with heartlefs complaints, which is the rq? 
in of the peace of their fouls ; but let theni really 
put things to the trial^ by the exanaination of tb9 



il(f jfules wherehi/ men may judge of thei/' 

caufes and tfflQs of the work they enquire after. 
Ills by the ufe of fiich means^ whereby God will 
be pteafed to give thenr all the afTurance and efia- 
blithment coneerning their flate and condition, 
which is needful for them, and which may give 
them encouragement in their courfe of obedience. 

fut fuppoGng all that hath been fpoken ; what if 
man by the utmoft fearch and enquiry that he h 
able to make, cannot attain any fatisfaQory per- 
fuafipn, that indeed this great work of God's grace 
bath paffed upon his foul ; is thii a fufficient ground 
to keep bim ofF from accepting of fapportmcDC 
and confolation from this truths that there is fo^| 
givenefs with God, which is the defign of the ob- 
je£lioa laid down before ? I fay therefore further, 
that 

1. Regeneration doth rtdt, in orcJer dFtinie pre- 
cede the fours intereft in the forgivenefs that is wiili 
God$ or its being mad^ partaker of the pardon of 
fin ; I fay no more, but that it doth not precede I 
in order of time, not deterntiirting which hath pre- 
cedency in order of nature ! That, I confefs, which 
the method of the gofpel leads unto, is, ihat abfo- 
lution, acquitment, or the pardon of fin, h the 
foundation of the communication of all faving 
graceunto the foylj and fo precedeth aH grace in 
the finner whatever. But becaufe this abfoluiioD, 
or pardon of fin, is td be received by faith, where- 
by the foul is really made partaker of it^ and all 
the benefits belonging thereunto ; and that faith al- 
fo is the radical grace which we receive io our re- 
generation ; for it is by faith that our hearts are pu^ 
riBed, as an inftrument in the hand of the great 
purifier, the fpirit of God ; I place thefe two to- 
gether^ and ihall not difptite as to ther priority in 



Condition in respect of inherent gracc^ 31 1 

nature ; but in time ibe one doth not precede the 
other. 

2. It IS hence evident, that 'an aflurance of be* 
ing regenerate, is no way previoufly neceflary unto 
the beiieving of an interelt in forgivenefs ; fo that 
,aUhoqgh a m^an have not the former, it is or may 
be his duty to endeavor the latter. When convia- 
ced pcrfoos cried out, What fhall we do to be fa- 
ved ? the anfwer was. Believe and you fhall be fo ; 
Believe in Chrilt, and in the remiffion of fin by his 
blood, is the firft thing that convinced finners arc 
called unto. They arc not direSed firft to fecure 
.their fouls ihat th^y are born again, and then after- 
wards to believe; but they are firil to believe that 
:the remilfion of fin is tendered unto them in the 
blood of ChriQ, and that by him they may be juf- 
jlified from all things from which they could not b^ 
Juftified by the law ; Nor upon this propofition h 
it the duty of inen to queftion whether they have 
'faith or no, but aQually to believe^. And faith in 
^ts operation will evidence itfelf> Suppofe then 
that you do not know that you are regenerate, that 
you are born of God ; that you have no prevailing 
T^efreihing conUant evidence or perfuafion thereof: 
Shou4id thi.s,hiiTder you ? Should this difcouragc 
you from believing forgivenefs, from clofing wiih 
.rihepromirfes^ and thereby obtaining in yourfelves 
,an incerett iji that forgivenefs that is with God? 
Not at ill ; nay, this ought exceedingly to excite 
^^nd ftir you up unto your duty herein. For, 

(i) .Suppofe that it is olherwife; that indeed 

. you are yet in ihe flate of fin, and are only brought 

under the. power of light and conviflion ; this is 

the way for a tranflaiian into.an eftate of fpiritual 

Jife and grace : if you will forbear the a£Ung of 

, faith up u.n, and for fargivenefs, until you are re- 



372 Bules whereby men mayjud^e of their 

generate, you may, and probably you %vil], come 
fiiort both of forgiveners and regeneration alfo. 
Here lay your foundation, and then your buildinj 
vrill go on« This will open the door unto you, and 
give you an entrance into the kingdom of God. 
Chrift is the door ; do not think to climb up over 
the wall; enter by him or you will be kept out. 

(2) Suppofe that you are born again, but yet 
know it not, as is the condition of many ; this is 
the way whereby you may receive an evidence 
thereof. It is good embracing of all figns, tokens 
and pledges of our fpiritual condition ; and it is 
fo to improve them : But the bed courfe is to fol- 
low the genuine natural a6lings of faith, which leads 
us into the moll fettled apprehenfions concerning 
our relation unto God, and acceptance with him. 
Believe firft the forgivenefs of fin, as the efFcft of 
mere grace and mercy in Chrift. Let the faith 
hereof be nouriOied and ilrengthened in your fouls. 
This will infenfibly influence your hearts into a 
comforting gofpel perfuafion ofyour ftate and con- 
dition towards God, which will be accompanied 
with affured reft and peace. 

Lajily^ There was fomewhat in particular added 
in the clofe of the objeQion, which although it be 
not direQly in our way, nor of any great import^ 
ance in itfelf, yet having been mentioned, it is not 
unmeet to remove it out oT the way, that it may 
not leave entanglement upon the minds of any. 
Now this is, that fome know not, nor can give an 
account of the time of their cohverfion unto God, 
and therefore cannot be fatisiied that the faving 
work of his grace bath paffed upon them. This is 
ufually and ordinarily fpoken unto : And I (hajl 
therefore briefly give an account concerning it. 

1. It hath been fliewed;that in this matter, there 



Objections from weakness in Dutjft tic. 373 

are many things whereon we may regularly found 
a judgment concerning ourfelves : and it is great 
folly to wave ihem all, and put the iffue of the 
matter upon one circumdahce. It a man have a 
trial at law, wherein he haih many evidences fpeak- 
ing for hipi, only one circumftance is dubious and 
in queftion ; he will not cad the weight of his caufc 
on that difputed circumftance, but will plead thofc 
evidences that are more clear, and teftify more ful- 
ly in his behalf. I will not deny but that this mat- 
ter of the time of converfion is oft-times an impor- 
tant circumftance : in the affirmative when it is 
known, it is of great ufc, tending to ftabiliiy and 
cpnfolation ; but yet it is ftill but a circumftance, 
fuch as that the being of the thing itfelf doth not 
depend upon. He that is alive may know that he 
was bprn, though he know neither the place where, 
nor the time when he was fo. And fo may he 
that is fpiritually alive, and hath ground of evi- 
dence that he is fo, that he was born again, though 
he knew neither when, nor where, nor how. And 
this cafe is ufual in perfons of quiet natural tempers, 
i/vho have had the advantage of education under 
means of light aad grace. God oft times, in fuck 
perfons, begins and carries on the work of his grace 
infenfibly, fo that they come to good growth and 
maturity before they know that they are alive. 
Such perfons come at length to be fatisfied in fay- 
ing with the blind man in the gofpel^ How our 
eyes were opened wc know not, only one thing wc 
know, whereas we were blind by nature, now wc 
fee. 

2. Even in this matter alfo, we muft, 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 
iubje6t of bis proroifes, as what be bath done for 

H h 



37 i Objections Jrom xeeakncss in Dufjf, 

us, ihe ground whereof alfo is the promifc and 

npihing elfe. 

3, There is another head ofobjcQions againft 
the foul's receiving confolation from an intereftin 
forgivenefs, arifing from the confideration of its 
prcfent Uate and condition as to aQual holincfs, dur 
lies and fins. Souls complain, when in darknefs 
and under lemptatiotis, that they cannot find that 
holineTs, nprthpfje fruits of it in ihemfelves, which 
they fuppofean intereft in pardoning mercy will 
produce. Their hearts they find are weak, and all 
their duties worlhlefs : if they were weighed in the 
balance, they would be all found too light, la 
the belt of therp there is fuch a mixture of felf, hy- 
pocrify, unbelief, vain glory, that they arc even 
alhamed and confonnded with the remembranceof 
them. Thefe fliings fill them wiih difcouragcments 
fo that they refufe to be comforted, or' to .entertain 
aay rcfreihing perfualion from the truth inlifted on; 
but rather conclude that ihcv are utter ftrangen 
from that forgivenefsthat is wuhGod; ^nd fp coq.- 

tinue helplefs in their depths. 

According unto the method propofed, and fiir 
ihcrto purfued, I fliall only lay down fome fuch 
general rules, as may fupport a foul under the 
def^ondencics, that are apt in fuch a condition to 
bdalitihat none of thefe things may weaken it in 
its endeavor to lay hold of forgivenefs. And, 

/^>y?, ThJMs the proper place to^ put in exccu- 
lion our fevpmh rule, to take heed ofbearilef* com- 
plaints, when vigorous aflingsof grace are expeS- 
cd at our hands, ' If it be thus indeed, why he you 
on your faces, why do you not rife, and put out 
yoJrfelves to the uimoft, giving all diligence to 
add one grace to i^i^oiher, until you find your- 



dhd the po'-jer o/$in* 375 

fclves in a better frame ? Suppofing then the put- 
ting of that rule into praftice ; I add, that 

1. Known holinefs, is apt to degenerate into 
Telf-rightcoufnefs. What God gives us on the ac- 
count of fanflification, wc are ready enough to 
reckon on the fcore ot jufiifieation. It is a hard 
thing to feel grace, and to believe as if there were 
none. We have fo much of the Pharifee in us hy 
nature that it is foinetimes well that our good is hid 
from us. Were there not in our hearts a fpirituaU 
ly fenfiblc principle of corruption, and in our du- 
ties a difcernible mixtureof felf; it would be im- 
pofTiblc we fhould walk fo humbly as is required 
of them who hold communion with God in a co- 
venant of grace and pardoning mercy. It is a good 
life, which is attended with a faith of righteoufnefs 
and a fenfe of corruption. Whilft I know Chrift's 
rightcoufnefs, I fliall the lefs care to know my owa 
holinefs. To be holy is neceffary : to know it^ 
fometimes a temptation. 

2. Even duties of God's appointment, when 
turned into felf-righteoufnefs, are God's great ab- 
horrcncy. What hath a good original, may be 
vitiated by a bad end. 

3. Oftentimes holinefs inthe heartis more known 
by the oppofition that is made there to it, than by 
its own prevalent workiifg ; the Spirit^s operation is 
known by the flefli's oppofition. We find a raan*s 
{Irength by the burden he carries, and not the pace 
that he goes. wretchedman that I am^ tvhojhall 
deliver me from the body of this death ? Is a better 
evidence of grace and holinefs, than Gai / thank 
thee I am not as other men. A heart grieved, bur- 
dened, not by the guilt of fin only, which refleQs 
with trouble on an awakened confcience; but by 
the clofe adhering power of indwelling fin^ tempt- 



376 Objections from weakness in Duii/s 

ing, fcducing, folicitmg, hindering, captivatr 
conceiving, reftlcfsly difcjuieting; may from then 
have as clear an evidence of holinefsj as from a d 
lighiful fruit bearing. What is it, that is troubl 
and grieved in thee ? What is it, that ftems to 
almolt killed and dcflroyed; that cries out, co 
plains, longs for deliverance ? Is it not the ne 
creature? Is it not the principle of fpiritual frff 
v.'hereof ibou art partaker ? I fpcak not' of trouble 
and difquietments for fin committed, nor of fears 
and pcrtuibations of mind, left fin -fhoald break 
forth to lofs, fhame, rnin, difhonor; nor of the 
contending of a convinced confcience, left dam- 
nation Ihould enfue; b\it of the flriving of the fpi- 
rit againft fin, out of a hatred and a loaihitig ofit up- 
on all the mixt confiderations of love, grace, mer- 
cy, fear, the beauty ofholinefs,eXcdlcncy of com- 
munion with God, that are propofedin the golpel. 
If thou feemeft to thy felf to be only paflivc in thcfc 
things, to do nothing, but to endure the affaiihs 
of fin ; yet if thou art fenfible, and ftaiideft under 
the ftroke of it, as under the ftroke of an enemy, 
there is the root of the matter. And as it is thus, 
as to the fubftance and being of holinefs, fo it is al- 
fo as to the degrees of it. Degrees of holinefs arc 
to be meafured more by pppofition, than felf-opc- 
ration. He may have more grace than another, 
who brings not forth fo much fruit as the other ; 
becaufe he hath mor^oppofition, more temptation, 
and fenfe of the want of all, is a great fign of 
fome>yhat in the foul. 

Secondly^ As to what wasalledged to the nothing- 
nefs, the felfifhnefs of duty ; I fay, 

It is certain, whilft we are in the flclh, our du- 
ties will tafte of the veffel whence they proceed. 
Weakncfs, defilementS| treachery, hypocrify will 



and the poxt^er of Sin. 317 

attend ihcm. The chaff oftentimes is fo mixed with 
the wheat, that corn can fcarce be difcerned. And 
this know, that the more fpiritual any man is, the 
tnorc he fees of his unfpiritualnefs in his fpiritual 
duties. An outfide performance will fatisfy an 
outfidechriftian. Job abhorred himfelfmoft, when 
he knew himfelfbeft. The clearer difcoveries we 
have had of God, the viler will every thing of fclf 
appear. Nay further duties and performances are 
oftentimes Very ill meafured by us; and thofe feem 
to be firft, which indeed are laft, and thofe to Ijc 
laft, which indeed are firft. I do not doubt, but 
a man, when he hath had diftraQions to wrcftle 
viihal, no outward advantage to further him, no 
extraordinary provocations of hope, fear or forrovy 
on a natural account in his duty, may rife from his 
knees with thoughts that he hath done nothing in 
his duty but provoked God; when there hath been 
more workings of grace, in contending with the 
dcadnefs caft on the foul by the condition that it 
n in, than when by a concurrence of oioved natu- 
ral afFcQions, and outward provocations, a frame 
hath been raifed, that hath to the parly hiiiifelf 
leemed to reach to heaven ; fo that it may be this 
perplexity about duties, is nothing but what is com- 
mon lo the people of God, and which ought to be 
no obftrufction to peace and fettlemcnt. 

2. As to the pretence of hypocrify, you know 
what is ufually anfwered ; it is one thing lo do a 
thing in hypocrify, another not to do it without a 
mixture of hypocrify. Hypocrify in its long ex- 
tent, is every thing that for matter or manner 
comes fhort of fincerity. Now our finceriiy is no 
more perfeQ than our other graces ; fo that in x.^ 
ipeafure it abides with us, and adheres to all we do- 

li h a 



S7S Ohjeciinis frommtaknesttn Duty, 

In like manner, it is one thing to do: a thing for 
vain glory, and to be feen of rocn^ another not to 
be able wholly to keep oft' the fubtiJe inliouatioiis 
of fe!f and vain giory. He that doth a thing with 
mixture of hypodrify, that is, with fomc hreachci 
upon the degrees of his finccrity, with fome: ittfen- 
fible advancements in performance on outward con- 
fidcrations,' is not fatisfied with a felf-e^d attained, 
and is diffaiisfied with the dcfeCl of his finccrity. In 
a word, wouldft thou yet be fincere, and-doft en- 
deavor fo to be in private duties, and in public 
performances; in praying, hearing, giving aims, 
zealous aQings for God's glory and i;hc love of the 
faints, though thefe duties are not, it may be, 
foraetimes done without fenfible hypocrify, I 
mean as traced to its nrioil fubtile mfinuations of 
felf and vain glory : yet are they not done in hy- 
pocrify, nor do not denonainaie the perfons, by 
whom they are performed, hypocrites ? Yet I fay 
of this, as of all that is fpoken before, it is of ufc 
to relieve us under a troubled condition, of, none 
to fupport us or encourage usuntoanabodein it. 
3. Know that God defpifeth not fmall things; 
he takes notice of the leaft breathings of our hearts 
after him, when weourfelves can fcenor perceive 
no fuch thing. He knows the mind of the Spirit, 
in thbfe workings which are neverfor^med to chat 
height, that we can rcfle61 upon them with ourob- 
fervation. Every thing that is of him, is noted in 
his book, though not in ours. And even whilft 
his people are finning, he can find fomcihipgin 
their hearts, words or ways that pleafcth him, 
much more in their duiies. He is a fkilful refiner 
that can find much gold in that ore where wc fee 
nothing but lead or clay. He remembers the 
luties which we forget; and forgets the fins which 



and the power of Sin* 3Tf 

1VC remember : He juftifies our pcrfons though 
ungodly, and will alfo our duties, though not per- 
fcfctly godly. 

4. To give a little further fupportin reference 
unto our miferable duties, and to them that are in 
perplexities on that account, know, that Jefus 

. ehrift takes out whatever is evil and un^favory 

out of them, and makes them acceptable. When 

' an unfkilful fervant gathers many herbs, floweri 

>and weeds in a garden, you gather them out that 

-are ufeful, andcaft the reft out of fight. Chrift 

deals fo wkh our performances. All the ingredients 

-of felf that are in them on any account, he takes a- 

way, and adds incenfe to what remains, and pre- 

fents it to God. This is the caufe that the faints at 

thelaftday, when ihcy meet their own duties and 

performances, they know them not, they are fo 

changed from what they, were when they went out 

of their hand. Lord^ when/atu wc thee naked or 

hungry ; fo that God accepts, a little,: and Chrift 

makes our Iktle a great deal. 

5. Is this an argument to keep thee from believ- 
■kig ? The reafon why thou art no more holy, ig 

becaufe thou haft no more faith. If thou haft no 
holinefs, it is becaufe thou haft no /aith ; holineffl 
n the purifying of the heart by faith, or our obe- 
' dienceunto the truth. And the reafon why. thou 
art no more in duty, is becaufe thou art no more 
in believing ; the reafon why thy duties are weak 
and imperfed, is becaufe thy faith is weak and 
imperfefl. Haft thou no holinefs, believe that 
thou mayft have; haft thou but a little, or 
that which is imperceptible, be ftedfaft in believ- 
ing, that thou mayft abound in obedience. Do 
not refolvenotto eat thy meat until thou ariftrong 
when thou baft no means of being ftrong, but by 



330 Objections f torn weakness in JDufy^ 

eating thy bread, which ftrcngthcns the heart o 
man. 

ObjeS. 4. The powerful tumultuating of indwcl 
ling fin or corruption, is another caufe of the famcj 
kind, or trouble and defpondency. They thatarl 
Chrijl* shave crucified the flejh with the lujls ihereoj. 
But we find fay fome, feveral corruptions working 
effeQually in our hearts, carrying us captive to the 
law of fin ; they difquiet with their power, as wel! 
as with their guilt. Had we been made pariakcn 
of the law of the fpirit of life, we had ere this been 
more fet free from the law of fin and death. Had 
iin been pardoned fully, it would have been fub- 
dued more effedually. 

There are three confiderations which make the 
a£ling5 of indwelling fin to be fo perplexing to tbc 
foul. 

1. Becaufe ih«y are uncxpcQcd. The foui 
looks not for them upon the firft great conqucll 
made of fin, and univerfeil engagemeftt of the heart 
unto God. When it firft fays, / have fworn^ ad 
am jledfajtly pur po fed to keep thy righteous jud^menti 
commonly there is peace at leaft for a fcafon from 
ihedifturbing aBings of fin. There are many rca- 
fons why fo it fliould be : Old things arc then paf- 
fed away, all things are become new ; and the foul 
under the power of that univerfal change, is utter- 
ly turned away from thofe things that, fhould fo- 
ment, (lir up, provoke or cherifh any luft or temp- 
tation. Now when fame of thele advantages ate 
pad, and fin begins to ftir and ad again, the foul 
is furprifed, and thinks the work that he hath paf- 
fed through was not true and efFeQual, but tempo- 
rary only. Yea, he thinks perhaps that fin haib 
more ftrength than it had before, becaufe he ij 
more fenhble than h^ wa;> before. As one ih|l 



■ and ihepDWer of Sin. 5'8 1 

tialh a dead arm or limb, whilft it is morttfi6d, en- 
dures deep cuts and launcings, andfedsthem not; 
when fpirits and fcnfe are brought into the place a- 
gain, he feels the Icaft cut, and may thmk the in- 
ftrument (harper than they were before, when all 
the difference is, that he hath got a quicknefs of 
fenfe, whichbefore he had not. It may "be fo 
with a pcrfon in this cafe ; he may think tuft more 
powerful than it was bfcfore, ' becaufe he is more 
fenfible than he was befote. Yea, fin in' the heart 
is like a friake or fcrpent ; you may pull out the 
fling of it, and cut it in many pieces ;' though it 
can fting taorlally no more, nor move its whole 
body at once, yet it will move in all its parts, and 
inake an appearance of a greater motion than for- 
merly : So it is with luft, when it iiath received its 
death wound, and is cut in pieces, yet it moves 
in fo many parts as it were in the foul, that it ama- 
zes him that bath to do with it : and thus coming 
unexpe61edly, fills the fpirit oftentimes with difcon- 
folation. 

2. It hath alfo in its aQings an lanrvcrfality. 
This alfo furprifeth; there is an un'iverfalicy in the 
actings of fin, even in believers. There is no e- 
vil 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 reafon of this is, becaufe we 
are fan6lifi«d but in part. Not in any part wholly 
though favingly and truly in every part. There is 
fin remaining in every faculty, in all the afFetlions, 
and fomay be a8ing in and towards any fin that 
the nature of man is liable unto. Degrees of 
fin there are that all regenerate perfons are exempt- 
ed from ; but unto folicitation of all kinds of fin 
they are expofed, and this helps on the temptation. 

3. It is endlefs and reftlefs ; nev^r quiet^ con* 



S83 Objections from weakness in t>iily^ S(c. 

qudrmg nor conquered ; it gives not over, but n 
beis being overcome, or alTauUs afrefh having pn 
vailed. Ofiimes after a vidory obtained, and a 
oppofuion fubdued, the foul is in expectation c 
refl and peace from its enemies : But this hoU 
not. It works and rebels again, and wit! do ( 
vhilft we live in this world ; fo that no iCfue will bi 
put to our conflict but by death. 

Thefe and the like Gonfidcrationi attending th 
agings of indwelling fin, do oftentimes intangletbe 
foul in making a judgment of itielf, and leave itifl 
the dark as to its flate and condition. 

A few things ftull be offered unto this objedion 
alfo, 

1. The fenfiblc powerful dQings of indvvellinj 
lin, are not inconfiflcnt with a ftate of grace. Tbc;c 
are in the fameperfon contrary principles, thcfitfc 
and the fpirit > thefe are contrary aftings ; and 
there are contrary afting^ from thefe principles; 
The Jltjh lujlcth cgainjl the fpirit and the Jpivi 
againjl the jlefn ; and thefe aClings are defcri- 
bed to be greatly vigorous in other places. X«j 
viars againjl our fouls. Now to war is not lo 
make faint or gentle oppofition, to be flighted 
and contemned; but it is to go out with great 
ftrenglh, to ufe craft, fubtilty and force, fo as to 
put the whole ilfue to a hazard. So thefe luftj 
war ; fuch are their aQing in and againft the foul. 
In this conflict indeed the underftanding is left un- 
conquered ; it condemns and difapprovcs of ik 
evil led unto; and the will is not fubdued; ii 
would not do the evil that is preffed upon it, and 
there is an hatred or averfion remaining in the af- 
feftions unto fin ; but yet notwithflanding, fin re- 
bels and leads captive. This objeQion then mav 
receive this fpeedy anfwcr* Powerful atiings anii 



Fifth and Sixth Verses cpenecl. ^%% 

4i^orkings, univcrfal cndlefs ftriigglings af indwcU 
ling (in, (educing to all that is evil, putting itfelf 
farth to the difturbance and diflettlement of ail that 
is good, is no fufficiem ground to conclude a ftatc 
of alienation from Cod ; fee for this the ather trea- 
lifc before mentioned at large. 

2. Yo\ir ftate is not at all to bemeafured by the 
oppofition that fin makes to you, but by the op- 
poiition you makp to it ; be that never fo great, 
if this be good, be that never fo reftlefs and pow- 
erful, if this be fincere, you may bedifquiet^d you 
£an have no reafon to defpond. 

Verse 5th and 6ih. 

/ wait for the Lor d^ my foul doth wait j and in 
•his word do I hope. 

My foul wait^th for the . Lord^ more than they that 
watch for the morning ; I fay more than they that 
watch for the morning. 

Herem I fay he defcribcs both his frame of fpi- 
rit, and the duty he applied himfelf to, both as to 
matter and manner. 

I fhall, as in the. method hitherto obfervcd, firft 
confider the reading of the words, then their fenfe 
and importance, with the fuitablenefs of the things 
.inentioned in them, to the condition of the foul 
under confideraiion; all which will yield us a foun- 
dation of the obfervaiions that are to be drawn 
from ihctn. 

The words rendered ilfifily, or word for word 
lie thus : 

/ have earnefily expeBed fthovah ; my foul hath 
expcBed^ and in his word have I tarried^ or waited. 

My foul to the Lord^ more than (or before) the 
'Watchmen in the morning ; the watchmen in the 
morning ; or unto, the morning. 

/ have waited or ixpeB ; the word in the origi* 



583 / Fifth and.Sixth Venes^ epcned^ . 

qu6^nifie$ lo txptH to hopt^ to -wqU. The word 

bebtes^ to be intent on aqy one with great defire ; 

V behold or regard him, and to depend upon him 

and it alfo expreficth the earned inclination and 

intention of the will and mind. 

Paul feems to have expreffed this word to the 
full, Rom. viii. 19. by an intent or came ft expec- 
tatioTiy expreffing itfell by putting forth the head« 
and looking round about with earneUnefs and di- 
ligence. And this is alfo fignified exprefsly by his 
word, Pfal, Ixix. 20. (in the Heb.) And I looked, 
for fome to take pity ; hue, illuc anxie circum" 
Jptxi^ Jiqui forte me, commiferaturus tjfct. I look- 
ed round about, this way and.that w^y, diligently 
and folicitoufly, to fee if any would pity me, or 
lament with nie« 

Thus, I have waited^ is as much as, ^^ I have 
diligently, with intention of foul, mind, wjll and 
afFe3ion& looked unto God, in earned expectation 
of that from him, that I Hand in need of: And 
which muft come forth from the forgivenefs that 
is with him«" 

2. I have, faith he, waixed for, or expefied 
Jehovah ; he ufes the fame name of God in his 
expectation, that he firfl fixed on in his applica- 
tiqn tohim* 

A[)d it is not this or that means, not this or that 
aflidance, but it is Jehovah himfelf that he expeSi 
and wajts for^ It is Jehovah himfelf that muft fa- 
tisfy the foul ; his favor and loving kindnefs ; and 
what flows fram them. If he come not himfelf, 
if he gives not himfelf, nothing elfe will relieve. 

3. Myfoul doth wait orexped; itis no outward 
duty that I am at, no lip-labor, no bodily work, 
no, my foul doth wait; it is foul»work, heart-work 
I am. at.: I.wait, I wait with my whole fo.uK 



WersBsfijih and sixth opened. SSS 

4. In his word do I hop t^ or wait. There is not 
any thing of difficulty in thcle words ; the word u- 
fed (in the Hebrew) iignifics to hope, cxpeB, endure 
and fujiain, with care, Jolicitoufneji, and endeavors. 

And thiwS on the word ; or he fuftained his foul 
with the word of promifc that it fhould not utterly 
faint. Seeing he had made a difcovcry of grace 
and forgivencfs, th€)Ugii yet at a great diftance ; 
he had a light of land, though he was yet in aftorm 
at fea ; and therefore encourageth himfclf, or his 
fdul, that it doth ndt defpond. 

But yet all this that we have fpoken reaches not 
the intcn fcnefs of the foul of the pfalmift in this his 
expectation of Jehovah. The earned engagement 
of his foul in this duly rifeih up above what he can 
exprefs. Therefore he proceeds, ver. 6. My fout^ 
ftith he, for the Lord (that is, expeQs him, looks 
for him, waits for hi» coming to me in love and 
Vith forgivenefs) more than the watchers for the 
morning, the watchers for the morning, 

Thefe latter words are varioufly rendered, and 
varioufly expounded. The LXX. and vulgar La- 
tin render i\\tm from the morning watch, until night j 
dthers, from thofe that hep the morning watch, un-- 
to thofe that keep the evening wa{ch. More than the 
watchers in the morning, more than the watchers 
in the morning. 

Hierom who renders the words, from the morn- 
ing watch to the morning xvatch, expounds them of 
continuing our hopes and expcflations from the 
morning that we are called into the Lord's vine- 
yard, to the morning when we (hall receive our re- 
ward, as much to the fenfe of the place as the for- 
mer : And fo Chryfoftom interprets of our whole 
life. 

It cannot be denied but that they were lead into 

I 



836 Verses fifth ani sixth opened. 

ihcfe miftakes by the tranflation of the 70, and that 
of the vulgar Latin, Viho both of ihem have divi- 
ded thefe words quite contrary to their proper oe* 
pendence ; and read ihcrti thus. My foul cxpctld 
the Lord. From the morning watch to the night 
Tjatchj let Ifrael trufl in the Lord* So making the 
words to belong to the following exhortation unto 
others, which arc plainly a part of the .expreffion 
of his own duty. 

The words then are a comparifon^ and an allu- 
r^on unto watchmen, and may be taken in one of 
ihcfe two fcnfcs. 

1. In things civil > As thofc who keep the watch 
of the night, do look, and long for, and cxpeft 
the morning, when being difmiffed from their guard 
they may take that flecp that they need and defire, 
which exprefles a very earned cxpeQation, en- 
quiry and defire : Or^ 

2. In things facred ; With the Chaldee para- 
phraft, which renders the words, more than thij 
that look for the morning watch^ which they carefuU 
ly obferve^ that they may offer the morning J acrijict. 
Jn this fenfe, as faith he, the warders and watch- 
ers in the temple, do look diligently after the ap- 
pearance of the morning, that they may with joy 
offer the morning facrificc in the appointed feafon; 
fo, and with more diligentedoih my foul wait for 
Jehovah. 

You fee the reading of the words ; and how far 
the fenfe of them opens itfelf unto us by that con- 
fideration. 

, Let us then nextly fee briefly the fevei*al parti 
of themj as they ftand in relation one to ano- 
ther. We have then, 

1. The expreflion of the duty wherein he was 
cxcrcifed, and that is carneft waiting for Jehovah. 



Verses Jifth and mth opened. 3 S 7 

2. The bottom and foundation of that his wait- 
ingand expcQation ; that is, the word of God i 
the word of promife, he diligently hoped in the 
word. 

3. The frame of his fpirit in, and the manner of 
his performance of this duty exprefTed, 

Let us then now confider the words, as they con- 
tain the frame and working of a fin entangled foul. 

Having been raifed out of his depths by thedif- 
covery of forgivenefs in God, as was before de- 
clared ; yet not being immediately made partaket 
of that forgivenefs, as to a comforting fcnfe of it, 
he gathers up his foul from wandering from God, 
and fupportsit from finking under hisprefent con* 
dition. 

It is, faith he, " Jehovah alone with whom is 
forgivenefs that can relieve and do me good : his 
favor, his loving kindnefs, his communicatioa 
of mercy and grace from thence, is that which I 
(land in need of; on him therefore do I with all 
heedfulnefs attend : on him do I wait ; my foul 
is filled with jexpeQation from him : Surely he will 
come to me, he will come and refrefli me; though 
he feem as yet to be afar off, and to leave me in 
ihefe depths; yet I have his word of promife to 
fupportand flay my foul, on which I will lean, 
until I obtain the enjoyment of him, and his kind- 
nefs which is better than life." 

And this is theframeofa fin-entangled fouljwho 
hath really by faith difcovered forgivenefs in God, 
but is not yet made partaker of a comforting rc- 
frefhing fenfeof it. And we may reprefent it in the 
enfuing obfervations. 

1. The firft proper fruit of faith's difcovery of 
forgivenefs in God unto a fin-diftrefTed foul, is 
waiting in patience and expeQation. 



488 Waiting the first fruit of Faiih. 

m 

2. The proper objefl of a fin-diftrenbd fouVs 
vaiting and expcQing, is God himfeU as reconcil- 
ed in Chrift ; I have -wail tdjor ^^^os^h. 

3. The word of ptomife is the foul's great fup- 
portment in waiting for God; in thy x^ord do I 
hope. 

4. Sin-diftreficd fouls wait for God wnh earned 

intention of mind^dili^^tDce, ^nd expefl^ioo 3 frogn 
the redoubling o\ the cxpreffion. 

5. Continuance in wailing until God ^ippearslp 
the foul, is neceflary and prevailing ; Neceffary, 
as that without which we cannot attain afla&ance^ 
iind prevailing, as that wherein we (hall never fail. 

6. Edablidiment in waiting where ih^re is no 
prcfcni fenfe of forgivenefs, yet gives the foul pauch 
Iccrct reft and comfort ; This obfervation ^rifcth 
Irom the influence ihiit tliefe verfe.s b^ve unlo ihpft 
that follow. 

And thus, though the foul be not ^bfolut^ly in 
the haven of confolation where it would be, yet it 
Jjath cad out an anchor that gives it eflablifhaicni 
and fecurity. Though it be yet ItoCfed, y^t it is fc- 
cured from (hipwreck, and is rather fi^kihan in dan- 
ger : A waiting condition is a condition pf fgfciy, 

The firft proper fruit of faith's difcovery of for- 
givenefs in God unto a (in-diftrefled foul, is wait- 
ing in patience and expeftatipn. 

i. Encourage your fouls unto waiting on God. 
Do new fears arife, do old difconfolations continue, 
fay unco your fouls, Yet wait on God ; why art 
you caft down, O our fouls,and why are you difqui- 
cted within us? Hope in God, for we fhallyet praifc 
him, who is the health of our countenance and our 
God, as the pfalmift doth in the like cafe, Pjal 
xliii.5. So he fpeaks elfewhere; Wait on God, 
and be of good courage ; (hake off floib, roufe up 



iVaiting Ml God wherein it consistsr. \ 389 

yourfelves from under defpondencies, let not fears 
prevail. This is the only way for fuccefs, and it 
will affuredly be prevalent : Oppofethis refoluiion 
to every difcouragement, and it will give new life to 
faith and hope : Say, My Jlejhfaileih^ and my heart 
failcth : but God is the rock of my hearty and my por- 
tion for ever. Though thy perplexed thoughts 
have even wearied and worn out the outward man, 
as in many they do, fo that flefli faileth ; and tho' 
thou haft no rcfrefliing evidence from vi'ithin, from 
thyfelfj or thy own experience, fo that thy heart 
faileth ; yet refolve to look unto God, there is 
Ilrength in him, and fatisfaflion in him, for the 
whole man ; he is a rock, and a portion : This will 
ftrengihen things which othervvifc will be ready to 
die : This will keep life in thy courfe, and ftir thee 
up to plead it with God in an acceptable feafon 
when he will be found, jfob carried up his condi- 
tion unto a fuppofition that God might llay'him; 
that is, add one ftroke, one rebuke unto another, 
until he was confumed ; and fo take him out of the 
world in darknefs and in forrow : Yet he refolded' 
to iruft, to hope, to wait on him, as knowing thatt 
he fliould not utterly mifcarry in fo doing. This 
frame the church expreffeth fo admirably, that no- 
thing can be added thereunto. Lam. iii. 17, 18, ig, 
20, 21, 22, 23, 24, 25, 26. Thou hajl removed my 
foul far off from peace^ I forgat profperity. And I 
faid^ My fnngfh and my hope is perifhedfrom the- 
Lord ; Remembering mine aJfliSlien and my mifery^ 
the wormwood and the gall. My foul hath them JlilL 
in remembrance^ and is humbled in me. This I re- 
calto my mind^ therefore have I hope. It is of the. 
Lord's mercies that we are not confumed^ becaufe his 
compaffionsfail not. They are new every morning : 
Great is thy faiihfulnefs. The Lord is my portion^ 

li Z 



390 Waiting on Gifd'oihcrein il consists. 

faith my foulj therefore will I hope in hivt. Tht 
Lord is good unto them that wait for him^ to the foul 
that feekeih him. It is goad that Or manjhould both 
hope^and quietly wait Jor the falvation of the Lord, 
We have here both the caodition and (be duty in* 
fitted on, with the method oF the foul'^ a6ling^, in 
reference umo the one and the other, fully expref- 
fcd. The condition is fad and bitter, the foul is 
in depths, far from peace and reft, v. ^4. In this 
ftate it is ready utterly to fain!, and to give all for 
loft and gone, both llrength for the prefent, and 
hopes for the future, v,. 18. This makes its condi- 
tion full of forrow and bitterneti, ar\d its own 
thoughts beconf>e unto it like wormwood and gall, 
V, ig, 20. But doth he lie down under the burden 
of all this trouble ? doth he defpond,. and give o- 
ver ? No, faith he, I call to mind, tha:t there i^ for- 
givenefs with God ; grace, .mercyy goodnefs, for 
the relief of diltrelfcd fouls, fuch as i^re in my con- 
dition. 

2. Remember, that diligent ufe of the means, for 
the end aimed at, is a neccMary concomitant of, and 
ingredient unto v»?aiting on God, Do not think tb- 
be freed from your entanglements by reftlefs, bcart- 
lefs defiring that it were otherwife with you :— - 
Means are to be ufed, that relief may he obtained. 
What thofe means are, is known unto all i Moui- 
fication of fin, prayer, meditation, due attendance 
upon all gofpel ordinances ; conferring in general 
about fpiritual things, advifing in particular about 
our own ftate and condition, with fuch who, hav- 
ing received the tongue of the learned, are able to 
fpeak a word in feafon to them that are weary, are 
required to thi^ purpofe. And in all thefe are di- 
ligence and pcrfcverance to be exercifed ; or ia 



fc.-,' 



Considerations of God*^s being t Ke. 39 1 

vain (hall men defire a delivery from their entan« 
glcmenis. 

It is the Lord himfelf, Jehovah himrdf, that the 
foul waiteth for. It is not grace, merey, or relief 
abfolutely confidcred^ but the God of all grace and 
help, that is the full adequate obje£l of the foul's 
\ waiting and expedation ; only herein he is not con- 
fidered abfolutely in bis own nature^ but as there is 
forgivenefs with him. What is required hereunto, 
hath been at large before declared. It is as he is 
revealed in and by Jefus Chrift. As in him he hatb 
found a ranfom, and accepted the atonement for 
Tinners in his blood ; as he^is a God in covenant ; 
ft> he is himfelf the object of our waiting. 
I First, Let us coniider the infinite glorious Be- 
i '"§ ^f Jfehovahy with his abfolutc incommunicable 
eflential excellencies; and then try whether it doth 
not become us in every condition to wait for him, 
and efpccially in that under confideration. This, 
courfe God himfelf took with Jfob^ to recover him 
from his difcontents and complaints, to reduce him 
to quietncfs and waiting. He fcts before him his 
own glorious greatnefs, as manifeded in the works 
of his power, that thereby, being convinced of his 
own ignorance, weaknefs and infinite diftance in all 
things from him, he might humble his foul into the 
mod fubmiflive dependence oh him, and waiting 
for him. And this he doth accordingly. I abhor 
myfelfj and repent in dujland ajhts. His foul now 
comes to be willing to be at God's difpofal, and 
therein he found pnefent reft, and a fpeedy healing 
of his condition. It is the high and lofty one that 
inhabittth eternity^ whofe name is holy, I fa. Ivii. 15. 
with whom we have now to do : He ihsit Jitteth up^ 
on the circle 0/ the earth, and the inhabitants of it 
are as grafskoppers before him; yea^ thenatims are 



ZO'2 Considerations of GoWs ieing and 

as the drop of the bucket^ and arc counted as thefrnall 
dufl of the balance : He takes ufi the i/les as a verj 
little thing ; all nations before him are as nothings 
they are counted unto him lefs than nothings andva* 
niiy. To what end doth the* Lord fct forth and de- 
clare his glorious greatnefs and power ? It is that 
all might be brought totruft in him, and to wait for 
him, as at large is declared in theclofe oFthe chap- 
ter* For (hail gral'shoppers, a drop of the bucket, 
duft of the balance, ihings lefs than nothing, repine 
againft, or wax weary of the will of the immenfe, 
glorious and lofty One ? He that taketh up allihc 
iflcs as a very little thing, may furely, if he pleafc, 
dcftroy, call and forfake one ifle, one city in an 
ille, one perfon in a city ; and we are before him 
but fingle perfons. Serious thoughts of this infi- 
nite all glorious Being, will either quiet our fouk, 
or overwhelm them. All our wearinefs of hisdif- 
penfations towards us, arifes from fee ret imagina- 
tions, that he is fuch a one as ourfelves ; one that 
h to do nothing but what feems good in our eyes. 

Further, to help us in this confideration, let us a 
little alfo fix our minds towards fome of the slori- 
ous, effential, incommunicable properties of his na- 
ture diftinflly ; as, 

(i.) His eternity. This Mf^/e'spropofeth to bring 
the fouls of believers to fubmilfion, truft and wait- 
ing, Pfal, xc. 1. From everlafting to everlafiing 
thou art God. One that hath his bemg and fubfill- 
ence not in a duration of time, but in eternity il- 
felf : My Lord, my God^ my holy One^ art thou not 
from everlajiing : And hence he draws his conclu- 
fion againll making hafte in any condition, and for 
tarrying and waiting for God. How unconceiva- 
ble is this gloriousdivine property unto the thoughts 
and minds of men ? how weak arc the ways and 



Attriluta^ rendering ttxaiiing mcessari/. 59^5 

terms whereby they go abput to cx;prefs it ? One 
fays, it is ^nuncjians ; another, that it is a perpe- 
tual duration. We are of ycfterday, change eve- 
ry gioment, und are leaving our {la tion to-morrow, 
God is (tiJl the ianne, was fo before the world was^ 
from eternity. And now I cannot think, what I 
have laid, but only have intimated what Iadore.-<- 
Tl>e whole duration of the world from the begin- 
fling Junto the end, takes up no fpace in this eterni- 
ty of God. For bow long foever it hath continu- 
^d^ or Qiay yet continue, it will all anKxunt but, to 
f& ms^ny thoufand years, fo long a tioae ; aad time 
hatlfr no place in eternity. And for us who have 
in this matter to do with God^ what is our continu* 
anee unto that of the world ? a moment as it were 
in comparifon of the whole. When meas' iivea 
were of old prolonged beyond the date and coatt- 
nuance of empires or kingdoms now, yet this wa# 
the winding up of all ; fuch a one lived fo many 
years, and then he died, Gen. v. And what are 
we poor worms, whofe lives are meafured by inch- 
es, in comparifon of their fpan ? what are we be^ 
fore the eternal God ; God always immutably fub^ 
filling in bis own infinite Being ? A real conGde- 
ration hereof will fubdue the foul into a condition 
of dependence on him, and of waiting for him. 

(z.) The immeniiiy of his eflence, and his om*' 
nipreience is of the fame confideration. Do noi / 
Jill heaven and earthy faith the Lord. The heavens^ 
even the heavens of heavens^ the fupreme and mod 
comprehendve created being cannot contain him, 
faith Solomon. In his infinitely glorious Being, he 
is prefcnt with, and indidant from all places, things, 
times, all the works of his hands ; and is no lefs 
glorioufly fubfifling where they are not. God is 
where heaven and earth are not, no lets than where 



394r Considerations of GotTs being and 

they are ; and where they are not, is himfelf :-^ 
Where there is no place, no fpace, real or imagina- 
ry, God is ; for place and imagination have no- 
thing to do with iramenGty : And he is prefent eve- 
ry where in the creation ; where I am writing, 
where you are reading j he is prefent with you, in- 
diftant from you. The thoughts of mens' hearii 
for the moft part are, that God, as to his eflence, 
is in heaven only ; and it is well if fonne think he is 
there, feeing they live and aft as if there were neith- 
er God nor Devil, but themfelves. But on thcfc 
apprehenfions, fuch thoughts are ready feeretly to 
arife, and effeClually to prevail, as they are expref- 
fed. Job xxii. 13, 14. How doth God know ? can he 
judge through the dark ? Thick clouds are as a cov- 
ering unto him, that he feeih not ; and he walkethin 
the circuit 0/ the heavens. Apprehenfions of God's 
diftance from men hirden thera in their ways : But 
'tis utterly otherwife ; God is every where; and a 
man may, on all occafions, fay with Jacob, God ii 
in this place, and I knew it not. Let the foul then 
who is thus called to wait on God, exercife itfelf 
with thoughts about this immenfity of his Nature 
and Being. Comprehend it, fully underftand it, 
we can never : But the confideration of it will give 
that awe of his greatnefs upon our hearts, as that 
we (hall learn to tremble before him, and to be wil- 
ling to wait for him in all things. 

3. It is good to confider the inftances that God 
hath given of his infinite greatnefs, power, majef- 
ty and glory. Such was his mighty work of crea- 
ting all things out of nothing. We dwell on little 
mole hills in the earth, and yet we know the leall 
part of the excellency of that fpotof ground which 
i& given us for our habitation here below. But 
what is it unto the whole habitable world, and the 



^ilribuies^ rendering waiting necessary* 294 

• 
fulnefs thereof ? And what an amazing thing is its 

jgrcatnels with the wide and large iea, with all forts 
of creatures therein ! The Icaft of thefehatha beau- 
ty, a glory, an excellency, that the utmoft of our 
enquiries end in admiration of. And all this is but 
the earth, the lower deprefled part of the world. 
What (hall we fay concerning the heavens over uf, 
and all thofe creatures of light that have their ha- 
bitations in them ? Who can conceive the beauty, 
order, ufe and courfeof them ? Theconfideration 
hereof caufed the pfalmift to cry out, Lord our 
Lord^ how excellent and glorious art thou ! And 
what it the ri(e, fprrng, and caufe of thefe things P 
Arc they not all the effetl of the word of the power 
of this glorious God ? And doth he not in them, and 
by them, fpeak us into a reverence of his grcatnefs ? 
The like alfo may be faid concerning his mighty 
and ftrange works of providence in the rule of the 
world. Is not this he who confumed Sodom and 
Gomorrah with fire from heaven, fetting them 
forth as examples unto them that ihould afterwards 
live ungodly, fuffering the vengeance of eternal 
fire? Is it not he who deftroyed Egypt with his 
plagues, and drowned Pharaoh with his hoft in the 
red fea ? Is it not he, one of whofc fervants flew 
an hundred and fourfcore and five thoufand in Se- 
nacherib's army in one night ? That opened the 
earth to fwallow up Daihan and Abiram ? And 
fent out fire from the altar to devour Nadab and 
Abihu ? And ha«e not all ages been filled with 
fuch inflances of his greatnels and power ? 

The end why I have infilled on thefe things, is, 
to Ihew the rcafonablenefs of theduty which we are 
preffing unto ; namely, to wait on God quietly and 
patiently in every condition of diftrefs. For what 
elfe becomes us when we have to do with this great 



S9B ComitirWiiom ^f Gedfs Mnff mud 

snd holy One ? And a due GonGderatron of ttefe 
things will exeeedingly influeiiee our mtnd« there* 
onto. 

Secondly, This waiting for God refp^eth tk 
tvholc of the condition exprrObd in thepialai, and 
this coniainech not only Ipiritual depths about fini 
which we have at large inlifted on, but aHo provi- 
dential depths, depths of trouble or aiflit^ion ; th^ 
we may beexercifed withal in the hoJy wife provi- 
dence of God. In reference alfo unto thefe, wait- 
ing in patience and filence is o^v duty. And there 
are two conhderations that will affift us in this duty 
with rcfpeQ unto (Vich depths^ that is, of troubk or 
affliftion. And ihefirjl of thefe, is, the confider»' 
tion of thofe properties of God, which he exercifetk 
in an efpecial manner in all his dealings with us, and 
which in alt our troubles we are prmcipally to re- 
gard. The fecond is, the confideration of oarfelves, 
what we are, awl what wehave deferved* 

Let us begin with the former; and there-are fout 
things in God's dirpenfations towards us, and deal- 
iftg with' us, that in this matter we fhould confider, 
k\\ faired to work in us the end aimed at. The firft 
is hrs foverergnty : This he declares, this we are to 
acknowtedge, and fubmit unto, in all the great and 
dreadful drfpenfations of his providence, in ail his 
dealings with our fouls. May he not do what be 
will with his own ? Who fhall fay unto him. What 
doft thou ? Or if they do fo, what fliall give them 
countenanx:e in their fo doing# He made a)l this 
world of nothing, and could have made another, 
more, or all things quite othcrwife than they arc 
It would not fubfift one moment without his om- 
nipotent fupportment. Nothing would be conti- 
nued in its place, coiirfe, ufe, without his efFefclual 
influence and coumcnance, Jf any thing can bCj 



Alhibuks rendering waiting necessary. 397 

live, or a£l ^ moment without him, we may take 
free leave io difpuie it* difpofal with him, and to 
halle unto liie accomplilhment ofourdcfires ; but 
from the angels in heaven, to the worms of the 
edrth, and the grab of the iield, all depend on him 
and bis power continually. Why was this part of 
the creation an angel, that a worm, this a man, that 
a brute bcaft ? l& it from their own choice, defign- 
ing or cpntrivance, or brought about by their own 
wifdora ? Or is it merely from the fovereign plea- 
fureand will of God ? And what a madnefs is it, to 
repine agaioft what he doth, fecLngall things are, 33 
he makes them^ and difpofcth them, nor can be o- 
therwile : Even the repiner himfelf haih his being 
and fubhftenceupon his mere pleafure. 

2. The wifdom of God is alfo to "be confidered, 
and (ubmiited u«to. He is wijein heart ; who hath 
hardened himfelf againji him and profpered ? This 
the prophet joins with hisgreatnefs and fovereign- 
ty, Ifa. xl. 12,, 13, 14, There is no fcarching of 
his under Jlanding^ v. 28. And the apodle winds 
up all his conhderaiions of the works of God in an 
boJy admiration of bis knowledge and wifdom, 
whence his judgment becomes unfearchable, and 
his ways pad finding out. He fceth and knoweth 
all things, in all theii* caufes, efietis, confequences, 
and circum (lances, in their utmoft reach and ten* 
dency, in their correfpondencies one unto another 
and fuitabJenefs unto his own glory, and fo alone 
judgeth aright of all things. The wifeft of men, 
as David Ipeaks, walk in a fliade. We fee little, 
we know little, and that but ofa very few things, and 
in an imperfect manner ; and that of their prefent 
appearances, abftratled from their ilfues, fucce{re5, 
ends, and relations unto other things. And, if 

we would be further wife in the works of God, wc 

K k 



39S Considerations of GoTs icing and 

{hall be found to be like the wild affes colt. Whai 
is good for us or the church of God, nbat is evil 
to it or us, we know not at all ; but all things aie 
open and naked unto God, Tlie day will come 
indeed, wherein we Ihall have fuch a profpetloi" 
the works of God, fee one thin^ fo fet againft ano- 
ther, as to find goodncfs, beauty, and order i? 
ll".e:n all ; that they wercall done in number, -weight 
arid racafure, that nothing could have been other- 
wife, wiiliout an abridgment of his glory, a^id dis- 
advantage of them that believe iii hi-m. But for 
ilic prcfcnt, all our wifdom confiftsixi referring all 
unto him. He who doth thtfe things is infinitely i 
wife; he knows what he doth, and why, and what 
will he the end of aU. We arc apt, it may be, (o 
think, that at fuch feafons all things will go to wrack 
with oiirfelves, with the church, or with the whole 
world : how can this breach be repaired, this lofs 
made up, this ruin recovered? Peace is gone, trade 
is gone, our fubliance is gone, the church is gone, 
all is gone, confufion and utter defolation lie at 
(he door. But if a man, who is unfkilled and u?iex- 
perienced (hould be at Tea, it may be every time the 
veCcl, wherein he is, feems to decline on either iide, 
he would be apt to conceive they (hould be all call 
away; but yet, if he be not childifhly tiuierous, 
when the mafler Ihall tell him, that there is no dan- 
gcr, bid him truft to his fkill, and it Ihall be well 
with him, it will yield quietnefs and fatisfaflion. 
We are indeed in a ftorm, the whole earth feems 
to reel and dagger like a drunken man : but yet 
our fouls may reft in the infinite fkill and wifdom 
of the great pilot of the whole creation, who dears 
all things according to the counfel of his will ; His 
works arc manifold ; in wifdom hath he made all 



AHribaUs rendtnng waiting necessary. 299 

rhefe thing!?, and in the fame wifdtim doth he dif- 
pofe of them. All theft things come Jorth from the 
Lord of hojls^ who is wonderful in counfcl^ and ex- 
cellent in.working. What is good, meet, ufeful 
for us, for ours, for the churches, for the city, 
for the land of our nativity, he knows, and of crea- 
tures, not one. This infinite wifdom of Cod alfo 
are we therefore to rcfignaod fubmit ourfclves un- 
to : His hand in all his works is guided bv inGnitp 
wifdoo^. In thoughts thereof, in humbling our- 
felves thereunto, (liall wc find red and peace; and 
this in all our preffures, will work us to a waiting 
for him. 

3. The rightcoufnefs of. God is alfo to be con* 
fidered in this matter. This is remembered by A- 
brahara. Shall not the judge of the earth do right ? 
And by the apoftle : h God unjujlwho taketh ven-_ 
geance? God forbid. This our fouls aie to own 
in all the works of God. They are all righteous ; 
all his, who will do no iniquity, whofe throne is 
eftabliJhed in judgment. However they may be 
dreadful, grievous, and feem fevere, yet they arc 
all righteous. He will anfwer his people in terri- 
ble things; but yet all (hall beinrighteoufncfs. And 
to complain of that which is righteous, to repine 
againft it, is the highefl unrighreoufnefs that may 
be. Faith then fixing the foul on the righteoufnci!? 
of God, is an effectual means to humble it under 
his mighty hand. 

Hisgoodnefs and grace is alfo to be confidered 
in all the works of his mighty hands. As there is 
no unrightcoufnels in him, fo alfo all that is good 
and gracious ; and whatever there is in any trouble 
of allay from the utmoft wrath, is of meregoodnefs 
and grace. Thy houfes are burnt, but perhaps 
thy goods are favcd. Is there no grace no good- 



400 Considerations of Mr tfwn Condition 

nefs therein ? Or perhaps thy Aibftj^nce alfo is con- 
fumed, but yet thy perfon is alive, dnd ihoulda 
a living man complain ? But fay what tbou xtilt, 
this ftroke is not hell, which tboa haft deiervd 
long ago ; yea it may be a means of j>revenung thy 
going thither : So that it h accoiti panted widi in- 
finite goodncfs, patience and mercy alfo; And if 
the confidcrations hereof will not quiet ihy faeart, 
take heed left a worfc thing bcfal thee. 

And ihefe things amongll others are we to confi- 
rler in God, to lead our hearts into an acquiefciog 
iii Ills will, a fubmiffion under his migbry bandaiui 
a patient wailing for the iffue* 

Secondly^ Confider our mean and abje£l condi- 
fifii), and that infinite diftanee wherein we ftaud 
from him with whom we have to do. When Abra- 
ham, the father of the faithful, and friend of God, 
came to treat with him about hi« judgmems, be 
doth it with this acknowledgment of his condition, 
that he was mere duft and alhcs, Gen. xvirK 37. 
A poor abjefl creature, that God at his pleafure 
had formed out of the daft of the earth, and which 
in a few days was to be reduced again itito the afhes 
of it. We can forget nothing more perrticioudy 
than what we arc. Man is a worm ((aiib BHdad) 
end the fon of man is but a worm. And therefore 
fays Job himfelf, / have faid to corruption^ thou 
art my father^ and to the worm, thou art my mother 
and myjijler. His affinity, his relation unto ihcm 
is the neareft imaginable, and he is no otherwife 
to be accounted of; and there is nothing that God 
abhors more, than an elation of mind in the for- 
gctfulnefs of dur mean, frail condition. When 
Herod prided himfelf 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 



1 



Tending to Humble us. <,4qjL 

with worms, which (lew him and devoured him. 
There is indeed nofhin,'^ raqre efftfclual to abafe 

rthe pride of the thoughts of men, than a due re- 
membrance that they are fo. What is man ? 

. What is his hfe ? What is his ftrengih ? Said one, 
the dream of a (hadow : a mere nothing : or as 
David much better, every man living in his bejl 

' condition is altogether vanity^ and James, Our lijcj 
is but a vapor that appeareth for a little time and 
then vanijheth away. But enough hath been fpo- 
ken by many on this fubjefct. And we that have 
feen fo many thoufands each week in one city car- 
ried 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 pafs, there is not any 
thing wearc more apt to forget, than what wc our- 
selves arc;- and this puts men on innumerable mif- 
carriages towards .God and one another. Thou 
therefore that art exercifed under the hand of God 
in any fevere dilpcnfation,- and art ready on all 
\0ccali0n5 to fill thy mouth with complaints, fit 
down a little, and take a right meafurc of thyi'elf, 
and fee whether this frame and pofture becomcj 
thee. It is the great God againll whom ihou re- 
pineft, and thou art a man, and that is a name of 
a worm, a poor, frail, dying worm ; and it may 
be whilil thou art fpeaking, thou art no more. 
And wilt thou think it meet,, for luch a one as thou 
art, to magnify thyfelf againft the great podefror 
of heaven and earth ? Poor clay, poor dull and 
afhes, poor dying worm, know thy Itate and con- 
dition, and fall down quietly under the mighiy 
hand of God. Though thou wrangled with men 
about thy concernments, let God alone. The 
potlheards. may contend with the potlh^eards of the 

K k 2- 



402 Considetdtidm tjour ovn Ccndifion 

farth : but wo unto him thac ftrivetb with his 

maker. 

Again, conHder that in this frail condition, ve 
have all greatly finned againft God. So did Job, 
chap. vii. 20. / havejinnid^ tvhai Jhall I doMfiio 
thec^ ihou preftrvtr of mtn ? If this confidera- 
tion will not fatisfy thy mind, yet it wikt afluredly 
A op the mouths of all the fans of men. Though 
all thecurfcsofthe law (hould be executed upon us, 
yet every mouth mod be flopped^ btJcaufe all the 
vorld is become guihy before God^ And why /hmli 
a living man complain ? faith the prophet. Why ii 
maybe, it is becaufethat his trouble is great and 
inexpreffible, and fuch as feldom or never befei any 
before him ; but what then, faith he, fliall a man 
complain againjl the puniJJiMtnt of hiijins ? Jfthis 
living man be a (inful man, as there i.s none that 
liveth and fmncth not, whatever his ft ate and con- 
dition be, he hath no ground of itiurmuring or com- 
plaint. For a finful man to complain, efpecially 
whild he is yet a living man, is moll unreafotiabie. 
For, 

1. Whatever hath befallen us, it is juft on the 
account that we are finncrs btfor© God ; and to 
repine againll the judgments of God that are ren- 
dered evidently righteous upon tlxeaccaurK of tin, 
is to anticipate the conditioit of the damned in hcH, 
a great part of whofe mifery it is, that they always 
repine againft that fentcnce and punifhment which 
they know to be moft righteous and holy. 

2. But this is not all, we are not only fuch fiir- 
ners, as to render thele difpenfMiorvs of God evi- 
dcntly holy, thefe judgm^ots of his righteo«v<^, but 
alfb to manifeft, th£it tli^y 1&re accompanied with 
tmrpeakable patience^ mercy and grace^ To in- 



Tetadins to HumhU us. 40S 



'O 



Ranee in one particular t Is it the burnihg of 
cur hoijfe^, the fpoiling of our goods, the ruin of 
our ePaies, alone that our find have defervcd ? If 
God had made the temporary (ireon earth, to have 
been unto us a way of entrance into the eternal 
fire of hell, we had not had whereof righteoufly lo 
complain. May we not then fee a mixture of un- 
fpeakable patience^ grace and mercy in every dif- 
jicnfation ? 

3. Confider that of ourfelves we arc not able to 
make a right judgment of what is good for us, what 
evil unto us, or what tends moft direQIy unto our 
chicfcft end, P/alm. xxxix. 6. Surely fnan wtilkeih 
in a -onin JJuw ; Surely they are dif quieted in vain. 
And hereof he gives one efpecial inftance, he heap^ 
eih up riches^ and . knotvtih not who Jhall gaihtr 
them ; Which is but oAe example of the manifold 
ffuftrations that men meet with in the whole courfe 
of their lives, as not Knowing what is good for them. 
We all profefs to aim at one chief and principal 
end> namely the enjoyment of God in Ghrift, as 
our eternal reward; and in order thereunto to be 
carried on in the ufe of the means of f«ith and o- 
bedience, tending to that end. Now, if this be (o^ 
the fuitablenefs, orunfuitablehefs of all other things 
being good or evil unto us, is to be meafured by 
their tendency unto this end. And what know we 
hereof ? As unto the things ^f this life, do we know 
whether it will bebeft for us to be rich or poor, to 
have houfes or to be harboriefs, to abound or to 
M'ant, to leave weakh and inheritances unto our 
chiWren, or to leave them naked unto the provi*- 
deticeofOod ? Do we know what ftate, what con- 
dition will moft further our obedience, beft obvi*. 
ate our temptations, or call mott on us to marti^ 
fy our corruptions ? And if we know nothing at 



40 i ^ Considerations of our o'-jon Condition 

all aF ihefe things, as indeed we do not, wcrefi 
noi bed for us to leave thctn quietly unto God'i 
difpofal? I doubt not but it will appear, at thelall 
day, that a world of evil in the hearts of men wai 
liifled bv tncdeftru6lionof their outward concern- 
nicnts, more than by their inward troutSIes : That 
many were delivered from temptations by it, vib 
otherwife would have been overtaken to their ruio, 
and fcandal of thegof^jel ; for God doth not fcoJ 
judgments on bis own, fof judgments fake, fa 
puniihment Jake, but always to accbmplidi foioe 
blelfed delign of grace towards them. 

4. We may conlider, that all thcfe things about 
which we are troubled, fall direftly within the coin- 
pafs of that good word of God's grace, that he will 
wake all things work logeiher for the good 0/ then 
that love him. All things that we enjoy, all things 
that we are deprived of, all that we do, all that WjC 
fuffer, our lolfes, troubles, miferies, diftreffes, 
in which the apottlc inftanceth in the followiflj 
verfes, they (hall all work together for good ; to 
gether with one another, and all with, and in fub 
ordination unto the power, grace and wifdom of 
God. It may be, we fee not how, or by what 
means it may be effected ; but he is infinitely wife 
and powerful, who hath undertaken it, and w« 
know little or noiliing of his ways. There is no- 
thing that vvc have, or enjoy, or defire, but it hath 
turned unto fome unto their hurt : Riches have 
been kept for'men unto their hurt ; wifdom and 
high places have been the ruin of many ; liberty 
and plenty are to mod a fnare : profpcrity flays 
the foolilh : And we are not of ourfelves, in any 
meafure, able to fecureourfelves from the hurt and 
poifon that is in any of thefe things, but that they 
may be our ruin alio, as they have already bee 






TenHtiS to ffutnik u^ 40&' 



*b 



and every day are onto multitudes of the children af 
Tpen« It is CDOUgh to fill the foul of any fiaan with 
horror and »mazeinent^ ro cotiiiidcr the ways, m\d 
ends of moft of them that are entrufted with this 
world's goods. Is ic not evident, that all their lives 
they fecm indudrioufly to take care thai they may 
perifh eternally ? Luxury, riot, opprcffion, in* 
temperance (and of late efpecially) blafphemy and 
atbcifm, they afually give up thcmfelves unto : 
And this is the fruit of their abundance and fecu- 
rity^ What now, if God fhould deprive us of all 
thefe things ? Can any one certainly fay, that he 
is worlled thereby ? Might they not have turned 
unto his everlailing perdition, as well as they do fa 
of tboufands as good by nature, and who have had 
iidvantages to be as wife as we ? And {ball we 
complain of God's difpenfations about them? And 
v^hat (hall we fay, when he himfelf hath undertak- 
en to make all things that he guides unto us to work 
together for our good ? Anxieties of mind, and 
perplexities of heart about our loQes is not that 
vhich we are called unto in ourtroubles ; btit this 
is that which isour dutv : Let usconfider whether 
Vft love God or no, whether we are called accord- 
ing to his purpofe ; if fo, all things are well in bis 
hand, who can order them for our good and ad« 
vantage ? I hope many a poor foul will from hence 
under all their trouble, be able to fay with him that 
was banifhed from his country, and found better 
entertainment elfewhere : My friends. I had fe-- 
rijhed, if I had not periflitd : God hath made all 
lo work for my good. 

I'he end of all thefe difcourfes is to evince the 
reafonablenefs of the duty of waiting on God, 
which we are prefling from the pfalmitt. Ignor- 
ance of God atid ourfelves, is the great principle 




4&S Stipportment in TrouUe 

and caufe of all our difquietments. And this an- 
fcih moftly, not from want of light and in(tru61ioo, 
but for want of confideration and application. The 
notions inlifled on concerning God are obvious, 
and known unto all ; fo are thefe concernng our- 
felves ; but by whom almoft are they employed 
and improved as they ought ? The frame of out 
fpirits is as though we ftood upon equal terms vviih 
God, and did think with Jonah^ that we might do 
well to be angry withwhat he doth ^^ did we rightly 
confider him, did we fiand in awe of him as w« 
ought, it had certainly been otherwife with us. : 
1. The promifes are a declaration of the nature 
of God, efpccially of his goodnefs, .grace and love. 
God hath put an impreffioii of all the glorious ex- 
cellencies of his nature on his wordy efpccially as 
he is in Chrift, on the word of the gofpel. There, 
as in a glafs^ do we behold his glory in the face of 
Jefus Chrift. As his commands exprefs unto us 
his holinefs, his ihreatenings, his righteoufnefs and 
feverity ; fo do his promifes, his goodnefs, grace, 
love and bounty : And in thefe things do we learn 
ail that we truly .and folidly know of God ; that is, 
we know him in and by his word. The foul there- 
fore, that in this condition is waiting for God, con- 
fiders the reprefentaiion which he makes of hira- 
felF, and of bis own nature, in and by thc'promifej, 
and receives fupporiment and encouragement iii 
its duty. For, if God teach us by the promifes 
what he is, and what he will be unto usy we have 
firm ground to expetl from him all fruits of benig- 
nity and love. Let the foul frame in itfelf that idoi 
of God, which is exhibited in the pronailes, audit 
will powerfully prevail with it to continue in anex- 
peQdtionof his gracious return ; tb^y all expreffing 
goodnefs, love, patience, forbearance^ long.fufier- 



Froyn the Word of Promise. 407 

jng, pardoning rnercy, grace, bounty, with a full 
fatisfaOory reward. This is the brauty of the Lord 
.mentioned with admiration by ihc prophet ; How 
great is his goodnefs ! how great is his beauty ! — 
Which is the great attrafctive of the foul to adhere 
conftantly unto him. Whatever difficulties ariie, 
•whatever temptations interpofe, let us not entertain 
fuch thoughts of God, as our own perplexed ima- 
ginations may be apt to (ugged unto, us. This 
would quickly call us mto a thoufand mifgivings 
and miicarriages ; but the rememberance of and 
meditation on God in his promifes, as revealed by 
Uiem, as expreffed in them, is fuited quite unto o- 
ther ends and purpofes. There appears, yea, glo- 
rioufly (hines forth, that love, that wildom, that 
goodnefs, tendernefs and grace, as. cannot but en- 
courage a believing foul to abide in waiting for him. 
2. The word of promife doth not only exprefs 
God's nature, as that wherein he propqfeth himfelf 
unto the contemplation of faith, but it alfo declares 
bis will and purpofe of a6)ing towards the foul, fui- 
table unto his own goodnefs and grace ; for pro- 
mifes are the declarations of God's purpofe and will, 
to ad towards Jbeliev.ers in Chrift Jefus, according 
to the infinite goodnefs of his own nature, and this 
is done in great Arariety, according to the various 
conditions .«ind wants of them that do believe.— 
They all proceed from the fame fpring of infinite 
grace^ but are branched into innumerable particu- 
lar ftreams, according as our neceflities do require. 
Xo'thefe do waiting fouls repair for Hay and en- 
couragement : Their perplexities principally arife 
from their mifapprehcpiions of what God is in him- 
Twir, and of what he will be unto them ; and whith- 
er (hould they repair to be undeceived, but unto 



408 Expdntion qfV^nes T Mnd 8* 

that fakhful rqprefentation that he bath fnade of 
himrdfand his will io the word of bU grace. 

3. There is an efpeciai engagement of the vera* 
etty and cruth of God in every proniife. Graee 
and truth are the two ingredients of an evangelical 
promife ; the mauer and form whereof they do 
con (i ft. I cannot now (lay to (hew wherein this 
efpecial engagement of truth in the pronnife doili 
con(i(l. Behdes, it is a thing known and confef- 
ied : but it haih an efpecial influence to fupport 
the foul when hoped in, in its duty of waiting : 
For that hope can never make afhamed, or leave 
the foul umo difappointtDents, which ftay& its feif 
oil divine veracity under a fpecial engageoitem. 

And this is that duty which tiiepfaimifl engageth 
himfelf in, and unto the performance of, as the on* 
\y way 10 obtain a conifortab^ intereft m that for- 
givenefs which i« with God, and all the gracious ef- 
tt&s thereof. 

VERSi^ 7 and 8. 

Let Ifracl hepe in the Lord^ for xvith the Lord 
there is mercy^ and with him is plenteous redemption. 

And he Jhall redeem Ifrael frmnall his iniquities. 

Lei Ifraci hope in iht Lord ; (in the Heb.) Hope 
Ifrael in Jehovah. Truft, or expett ; ibc fame 
word with that, ver. 5. In bis word do I hope; 
properly, to expci^, to look for, which includes 
hope, and adds fome further degree of the louPs 
a€Ung towards God ; it is an ec^rned looking after 
the thing hoped for ; expeHa ad dominum ; hope 
in him, and loo4< «p to him : For with the Lordy 
j«/ti or y«o«rdrt»,becaufe, feeing »hat with tb<? Lord; 
(in the Heb.) mercy; the verb fubftaniive, as ufual, 
is omitted, which we fupply, there is mercy^ grace, 
bounty, goodnefji, good-will. This word is often 
joined with another, difcovering its ia)portancei 



Exposition of Fcrses 7 and 3. '409 

and that is (Heb.) truths (in the Heb.) goodneO?, or 
mercy and truth. Thefc are, as it were, conftitu* 
cnt parts of God's promifes. It is of goodncf?, 
grace, bounty, to promife any undue mercy. And 
it is of truth or faithfulnefsto make good what is fo 
promifed. 

And with him is plenteous redemption ; (Heb.) 
v)ith him; as before fpeaking unto God, t'. 4. 
{Heb,) with thee there is ; the meaning of which ex- 
predion hath been opened at large. Redemption 
(xniht Heb,) it fignifies, to redeem ; This word 
is often ufed for a proper redemption, fuch as is 
made by the intervention of a price, and not a mere 
afTertion unto liberty by power, which is fomeiimes 
alfo called redemption. Thus it is faid of the mo- 
ney that the firft-born of the children of Ifrael, 
which were above the number of the Levites, were 
redeemed with ; that Mofes took (in the Heb.) the 
redemption, that is, the redemption money, the 
price of their redemption, Numb, iii. 49. And 
FJal. xlix. 8. The redemption of men's fouls is 
precious ; it cod a great price. The redemption 
then, that is with God, relates unto a price; good- 
ncfs or mercy with refpefcl unto a price becomes 
redemption, that is aflively the cafe or means of it. 
What that price is, fee Matt, xx. 20. 1 Pet. i. 18. 

Plenteous redemption^ (in the Heb.) miilta^ copi^ 
ofa^ much, abundant, plenteous. It is ufed both 
for quantity and quality; much in quantity, or 
plenteous abundant ; and in quality, that is preci- 
ous, excellent. And it is applied in a good and 
bad fenfc; fo it is faid of our fins., Ezra ix. 6. 
our fins (Heb.) arc increafed or multiplied, or arc 
great ; many in number,, and heinous in their na- 
ture or quality. And in the other fenfe, it is ap- 
plied unto the mercy of God, whereby they itrc 

L t 



4 1 d Expotition of Verses T 0nd S. 

removed ; it u^great or pteatcoufi^ it 13 excelieni 
or precious. 

V. 8. And hcj that is, the Ldrd Jehovab ; be 
\iiih whom is plenteous redemption (ifi iht Uck} 
iliall redeem ; or make them partakers of that re« 
dcmption that is with him. Hejhall redctfn ITrael 
that is, thofe who hope aiui truft in him. 

F7'om all his iniquities (in the Heb.) his iniqtu* 
iics^ that is, of theclefl Ifrael, and every individu- 
ctl amongft theoi, fiut the word figmfites trouble 
as well as fin, efpecially that trouble or punifb- 
iiient that is for fin. So Cain exprefiTeth bimfeff 
upon the denunciation of his (entenoe; (in tbe Htb] 
my fin, that is, the puni{hment thou haftdenoun* 
ccd againft my (in^ is too great or heavy for me to 
bear, Gen.'w. 13. There is a near affiniiy betweco 
fin and trouble. Thea the word ufed here fig<>ifie% 
either fin with reference unto trotibledue to ii, or 
trouble with rcfpeft unto fin whence it proceeds. 
And both may here be well inteiided, God ftaU 
redeem Ifrael from all his fins^ and troubles that 
havecnfued thereon. 

And thefe words clofe up the pfalm. He vho 
began with depths, his own depths of fin and tro«r- 
ble, out of which, and about which he cried out ub- 
to God, is fo encouraged by that profpcS of grace 
and forgivenefs with God, which by faith he had 
obtained, as to preach unto others, and to^ fuppoit 
them in expedation of deliverance from ail their 
'fin and trouble alfo. 

And fuch for the moft part are all the exercifa 
-and trials of the children of God. Their entrance 
^may be a ftorm, but their clofe is a ca:rm. Their 
beginning is oftentimes trouble, but their hit^reod 
IS peace ; peace to tbeinidves, and advantage to 
tbe church of Gbd» For men ia aU ages oomiag 



Exp&sition of Verses 7 and 8., 4 1 1* 

out af great trials of ttieir own, have been the moft 
inftrumental for the good of others. For God doth 
not greatly exercife any of his, but with fome cf- 
pecial end for his own glory. 

II. The fenfe and intendment of the pfaltnift in 
thefe words is to be confidered, and that refolves 
hfelf into three general parts. 

Firji^ An exhortation or admonition. Ifracl 
hoft in the Lord^ ar expeB Jehevak. 

Secondly, A ground of encouragement unto the: 
performance of the duty exhorted unto ; becauft 
iSDith the Lord thcr& is much, plenteous, abundant^ 
precious redemption^ 

Thirdly, A gracious promife of a bleffed iffue 
which (hall be given unto performance of this du- 
ty. He Jh all redeem IJrael from all his fins, and 
out of all his troubles. 

In the exhortation there occurs, 

(t.) The perfons exhorted ; that is, Ifrae); not 
I frael according to the fle(h ; for ibey are not all 
Jfrael which are of Ifrael^ Rom. ix. 6. But it is. 
the If rael mentioned, PfaL \xxu\. i. JX he whole 
Ifrael of God to whom he is good, fuch as, are of 
a clean heart ; that h, all thofe who are intereS^d 
in the covenant, and do inherit the promife of their 
forefathers, who was firft called by that name ? All 
believers ; and the pialmiii treats them all in gene-> 
ral m this matter* 

[i.] Becaufe there is none of them but have 
their trials and inlanglements about fin more or lefs. 
As there is none that Hvetb and finncih not ; fo 
there is none that fmnetb and is not intangled and 
troubled. Perhaps then they are not all of them 
in theiame eonditron with him, in the depths that 
be was plunged in^ta. Yet more or lefs, all and e-* 
very one of tbem is fo far concerned in Cn^ as la 



4 1 2 Exposition of Verses 7 and S. 

need his dircQion. All the faints of God either 
have been, or are, or may be in thefe depths. It 
is a good faying of Auflin, None fo in the deep as 
tl>ey who do not cry and call out of the deep. 
They are in a deep of fccurity, who are never fen- 
fible of a deep of (in. 

[2.] There is none of then), whatever their pre- 
fcnt condition be, but they may fall into the like 
depths wiih thofeofthe pfahnift. There is nothing 
abfolutely in [he covenant, nor in any procnife, to 
I'ocurc them from it. And what befallcth any one 
believer, may befai iliem all. If any one believer 
may fall totally away, all may do fo, and not leave 
0.1c in the world, and fo an end be put to the king- 
dom of Chrift, which is no fraall evidence that the/ 
cannot fo fall. But they may fall into depths of 
fin ; that fume of them have done fo, we have tel- 
limonies and inftances beyond exception. It is 
good then, that all of them (hould be prepared for 
that duty which they may all Rand in need of, and 
a right dilcharge of it. 13efidcs, the duty mention- 
ed is not abfolutely reftrained to the condition be- 
fore defcribcd ; but it is proper and accoroodalc 
unto other fcafons alfo. Therefore are all tbc 
IfraelofGod exhorted unto it. 

(2.) The duty itfelf, is hoping in Jehovah, with 
fuch an hope or iruit, as hath an expeBation of 
relief joined with it. And there are two things in- 
cluded in this duty : 

[1.] The renunciation of any hopes, in expec- 
tation of deliverance either from fin or trouble, a- 
ny other way ; hope in Jehovah; this is frequent- 
ly exprcfTcd, where the performance of this duty ii 
mentioned; fee Hof. xiv. 3. Jer. iii. 22, 23. 

[2.] Expefciation from him; and this alio bath 
feccn iM.fifted on in th^ obfervations from the ver- 



ft« immediaiely ptecedbg, vrherein alfo ibe whole 
nature of thf9 duty wa» explained, and difeBioBfi 
i¥ere given for the due performance of it. 

Secondly^ The encouragement tendered untolhb 
duty, is thenexi thing in the words ; fat with the 
Lord is fUntcws redemption : Whcrcio wc may 
©bferve, 

(i.) What it is that he profefleth as the great 
encouragement unto the duty mentioned^ and that 
is redemption ; the redempiion ihac is with God > 
upon the matter the fame with the forgivenefs bcv 
fore-mentioned; Mercy, pardon, benignity bounty* 
He doth not bid them hope in the Lord, bccaufe 
fhey were the feed of Abraham^ the peculiar people 
of God, made partakers of privileges above all the 
people in the world ; much lefs becaufe of theit 
worthinefs, or that good that was in themfelves, bu& 
merely upon the account of mercy in God : of his 
grace, goodnefs ahd bounty. The mercy of God, 
and the redemption that is with him, is the only 
ground unto iinners for hope and confidence in 
him. 

(2.) There are two great concernments of this 
grace, the one exprefied, the other implied in tha 
words. The iy?is that it is much, pleateous, abun- 
dant. That which principally difcourageth diftief* 
fed foub from a comfortable waiting on God, is, 
their fears left they {hould not obtain mercy from 
him, and that becaufe their fins are fo great, and 
fo many ; or attended with fuch circumftances and 
aggravations, as that it is impoflible they fliould find 
acceptance with God, This ground of defpon*- 
dency and unbelief the pfalmift obviates, by repre- 
fenting the fulnefs, the plenty, the boundlefs plen^ 
ty, of the mercy that is with God. It is fucb as 
will fuit the condition of the greateft finners in ihcir 

L 1 2 



4 1 i EjepMtion of Verses 7 ani H • 

grcatcfl depths > the ftorcs df itstrcafures arc inex- 
hauftiblc. And the force of the exhortation doih 
not lie fo much in thb^, that there is redemption 
\\ ith God, as that this redemption is plervteous or 
abundant, ^ily. Here is an intimation in the word 
iifclf of that relation which the goodnefs and grace 
of God propofed haih to the blood of Chrill; 
ifc^hence it is called redemption. This is that where- 
by way is made for ihe exercife of mercy towards 
iinncrs ; redemption, which properly deiiotcs ac- 
tual deliverance, is faid to be with God, or in him, 
a;> the efFctYin the caufe. The caufes of it are his 
own grace and the blood of Chrilt. There arc 
thefe prepared for the redeeming of believers frora 
fin and trouble, unto his own glory. And herein 
lijth the encouragement that the pfalmitt propofah 
unto the performance of the duty exhorted unto; 
namely, to wait on God. It is taken froni-God 
himfelf, as all encouragements linto finners todraw 
nigh unto him, and to wait for him, mull be. No- 
thing but himfelf can give us confidence to go umo 
him. And it is fuiiea unto the ftate and condition 
of the foul under confideration. Redemption and 
mercy arc fuited to give relief from fin and mifery. 

Thirdly^ The laft vcrfe contains a promife of the 
iffue of the performance of this duty ; Hejhall re- 
deem his people from all their iniquities, l^wo 
cbinss arc obfervable in the words. 

1. The certainty of the iffue; or event of the 
duty mentioned (in the Htb.) and he Jhall ; or, he 
xoillredeem ; he will affuredly do fo. Now, al- 
though this in the pfalniift is given out by revela- 
tion, and is a new promife of God ; yet, as it iC'^ 
Jates to the condition of the foul here expreff^d, 
and the dif'covery made by faith of forgivenefs and 
redemption wiih God, the certainty intended in 



• Exposition of Ferus 1 and 8. 415 

this alTertioh is built upon the principleis before laid 
down. Whence therefore doth it appear, whence 
may we infaUibly conclude, that God will redeem 
his lU9i^ from all their iniquities ? I anfwer, 

(i.) The conclufion is drawn from the nature 
pf God. There is forgivenefs^ and redemption 
with him, and he will atl towards his people Tuitii- 
bly to his own nature. There is redemption with. 
him, and therefore he will redeem ; forgivencfs 
with him, and therefore he will forgive. As the 
concIuGon is certain and infallible, that wicked men, 
ungodly men, (hall be deftroyed, becaufe God is 
righteous and holy ; his righteoufnefs and hohnefs 
indifpenGbly requiring their deflruflion ; fo is the 
redemption and iaivation of all that believe, certain 
on this account ; namely, becaufe there is forgive- 
ncfs with him ; he is good and gracious, and ready 
to forgive ; his goodnefs and grace requires their 
iaivation. 

(2.) The conclufion is certain upon the account 
of God's faiihfulnefs in his promifes. He hath 
promifed, that thofe who wait on him (hall not be 
alhamed; that their expectation (hall not be dif- 
appointed ; whence the conclafion is certain, that 
in his time and way they (hall be redeemed. 

2. There is the extent of this deliverance or re- 
demption ; (hall redeem Ifrael/rom all their ini- 
quities. It was (hewed in the opening of the verfe, 
that this word denotes either (in-procuring trouble, 
or trouble procured by (in ; and there is a refpeft 
unto both fin and its puni(hmeni : From both, from 
all of both kinds, God will redeem his IfraeL — • 
. Not this or that evil ; this or that (in, but from all 
evil, all (in : He will take all (ins from their fouls, 
and wipe all tears from their eyes. Now, God is 
faid to do this on many accounts^ 



i 1 6 Exposition e/ Versei T ani i* 

(i.) On the account of the great caufe af all ac- 
fualdeliveranceand redemption, the blood of Chrift. 
He hath laid an aflur^d foundation of the whole 
work ; the price of redemption is paid, and tbcjr 
fliall in due time enjoy the efFefts and fruits of it. 

{%,) Of the aSual communication of the effefij 
of that redemption unto them. This is furc to all 
the eleft of God, to bis whole IfracL They (hall 
all be made partakers of them. And this is the 
end of all the promifes of God, and of the grace 
and mercy promrfed in them, namelj^, that ihey 
fhould be means io exhibit and give out to believ- 
ers that redemption which is porchafed and prepa- 
red for them ; and this is done two wav5i. 

1. Partially, iniiiaHy and gradually irt this life. 
Here God gives in unto them the pardon of their 
fins, being juftified freely by his grace ;^and in this 
fanflification of them through his( Sptrit, gives them 
delivery from the power and dominion of fin.-* 
Many troubles alfo he delivers rhcm from, and from 
all as far as they arc pena?, orhave any mixiureof 
thecurfe in them. 

2. Compleatly ; namely, when he (half hare 
freed them from fift and trouble, and from all the 
efFefls ahd confequents of them, by bringing theffl 
unio the enjoyment of himfelf in glory. 

3. The words being thus opened, we may brief- 
ly, in the next place, confider wiiat they exprefs, 
tonccrning the Rate, condition, or aftrngs of the 
fouf, which are reprefented in this pfalm. 

Having himfelf attained unto the ftate before de- 
fcribedy and being engaged refolvedly into the per- 
formance of that duty which wcfuW afluredly bring 
him into an haven of full reft and peace ; the pftil- 
mift applies himfelf unto the refidue of the IJratl of 
God, to give iherti encouragement unto this duty 



Exposition of Verses 7 and 8. 417 

ipvith himfelf, from the experience that he had of a 
bleffcd fuccefs therein. As if he had faid unto 
them $ " Ye are now in afflictions, and under trou- 
bles, and that upon the account of your fins and 
provocations : A condition I confefs fad and de- 
plorable ; but yet there is hope in //rtfe/ concern- 
ing ihefe things. For confider how it hath been 
>vith me, and how the Lord hath dealt with me. I 
was in depths inexprellible, and faw for a while no 
■way or means of delivery : But God hath been 
pleafed gracioufly to reveal himfelf unto me, as a 
God pardoning iniquity, tranfgreflion and fin ; and 
in the confolation, and fupportment which I have 
received thereby ; I am waiting for a full partici-. 
pation of the fruits of his love. Let me therefore 
prevail with you, who are in the like condition, to 
ileer the fame courfe with me. Only let your ex- 
peQations be fixed in mercy and fovereign grace, 
without any regard unto any privilege or worth in 
yourfelves. Reft in the plenteous redemption, 
thofe ftores of grace which are with Jehovah^ and 
according to his faithfulnefs in his promifes, he will 
deliver you out of all perplexing troubles." 

Having thus opened the words, I (hall now only 
name the doflrinal obfervations that are tendered 
from them, and fo put a clofe to thcfe difcourfes. 
As, 

Obf. 1. The Lord Jehovah is the only hope for 
fin-dilirelTed fouls ; Hope in the Lord : This haih 
been Tufiiciently difcoveied and confirmed on fun- 
dry paffages in the pfalm, 

Obf. 2. The ground of all hope and expeflaiion 
of relief in finners, is mere grace, niercy, and rc>- 
demption. Hope in the Lord^for with him there is 
redemption. All other grounds of hope are falfe 
and deceiving. 



4 1 1 Expo9ition of Venes t and 9. 

Ohf. 3. Inexbtuftibte ftorc* of tncrcy, and rc- 
^mption are needful for the encouragement of fin- 
ners to reft and waic on God. With him is plenti- 
ful redemption. Such is your miferjr, fo preffing 
are your fears, that nothing lefa than boutidleb 
grace, can relieve or fupport you ; there are there- 
fore fuch treafures and ftores in God as are fuited 
hereunto. With him is plenteous redemplivn. 

Ohf. 4. The ground of all the difpenfation of 
merey, goodnefs, grace and forgivenefs which is 
in God to finners, is laid m the blood of Cbriit 
Hence it is here called redemption. 

Ohf. 5. All that wait on God, on the account 
of mercy and grace, (halt have an undoubted iffue 
6f peace. He Jhall redeem IJrael ; let him, faith 
God, lay hold of my arm, thai he may have peace 
and he (haH have peace. 

Ohf. 6. Mercy given to them that wait on God 
fcall in the clofe and iffue, be every way full and 
fotisfying. He Jhall redeem his people from all iheif 
iniquities. 

And thcfe propofitions do arife from the words 
asabfolutely confidcred, and in thcmfelves. If 
we mind their relation unto the peculiar condition 
of the foul reprefentcd in this pfaimy they wiH yet 
afford us the enfuing obfervations. 

Obf. 1. They who out of depths have by faith 
and waiting obtained mercy, or are fupported in 
waiting for a fenfe of believed mercy and forgive- 
nefs, are fitted, and only they are fitted, to preach 
and declare grace and mercy unto others. 

This was the cafe with thepfalmift. Upon his 
emerging out of his own depths and ftraits he de- 
clares the mercy and redemption whereby he was 
delivered, unto the whole Ifrael of God. 

Obf 2. A faving participation of grace and for- 



Exposition of Vtrses 7 and 8. 41^ 

givenefs leaves a deep impreflion of its fulnefs and 
excellency on the foul of a finner ; fo was it here 
with the pfalmilt. Having himfelf obtained for* 
• givenefs, he knows no bounds or meafurc, as it 
, were, . in extolling it. There is with God mercy, 
redemption, plenteous redemption, redeeming from 
all iniquity ; I have found it fo, and fo will every 
one do that (hall believe it. 

Now thefe obfervations might all of them, efpe- 
cially the two laft, receive an ufeful improvement* 
But whereas what I principally intended from this 
pfalm, hath been at large infifted on, upon the firft 
verfes of it, I fhall not here further draw forth any 
meditations upon them, but content myfelf with the 
expolition that hath been given of the defign of the 
pfalmift) and feqfe of his words in thefe laft verfes. 



THE END. 



'Wi- 



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