A paraphrase.

Verses 1, 2. — O Lord, through my manifold sins and provocations, I have brought myself into great distresses. Mine iniquities are always before me, and I am ready to be overwhelmed with them, as with a flood of waters; for they have brought me into depths, wherein I am ready to be swallowed up. But yet, although my distress be great and perplexing, I do not, I dare not, utterly despond and cast away all hopes of relief or recovery. Nor do I seek unto any other remedy, way, or means of relief; but I apply myself to thee, Jehovah, to thee alone. And in this my application unto thee, the greatness and urgency of my troubles makes my soul urgent, earnest, and pressing in my supplications. Whilst I have no rest, I can give thee no rest. Oh, therefore, attend and hearken unto the voice of my crying and supplications!

Verse 3. — It is true, O Lord, thou God great and terrible, that if thou shouldst deal with me in this condition, with any man living, with the best of thy saints, according to the strict and exact tenor of the law, which first represents itself to my guilty conscience and troubled soul; if thou shouldst take notice of, observe, and keep in remembrance, mine, or their, or the iniquity of any one, to the end that thou mightst deal with them, and recompense unto them according to the sentence thereof, there would be, neither for me nor them, any the least expectation of deliverance. All flesh must fail before thee, and the spirits which thou hast made, and that to eternity; for who could stand before thee when thou shouldst so execute thy displeasure?

Verse 4. — But, O Lord, this is not absolutely and universally the state of things between thy Majesty and poor sinners; thou art in thy nature infinitely good and gracious, ready and free in the purposes of thy will to receive them. And there is such a blessed way made for the exercise of the holy inclinations and purposes of thy heart towards them, in the mediation and blood of thy dear Son, that they have assured foundations of concluding and believing that there is pardon and forgiveness with thee for them, and which, in the way of thine appointments, they may be partakers of. This way, therefore, will I, with all that fear thee, persist in. I will not give over, leave thee, or turn from thee, through my fears, discouragements, and despondencies; but will abide constantly in the observation of the worship which thou hast prescribed, and the performance of the obedience which thou dost require, having great encouragements so to do.

Verse 5. — And herein, upon the account of the forgiveness that is with thee, O Lord, do I wait with all patience, quietness, and perseverance. In this work is my whole soul engaged, even in an earnest expectation of thy approach unto me in a way of grace and mercy. And for my encouragement therein hast thou given out unto me a blessed word of grace, a faithful word of promise, whereon my hope is fixed.

Verse 6. — Yea, in the performance and discharge of this duty, my soul is intent upon thee, and in its whole frame turned towards thee, and that with such diligence and watchfulness in looking out after every way and means of thy appearance, of the manifestation of thyself, and coming unto me, that I excel therein those who, with longing desire, heedfulness, and earnest expectation, do wait and watch for the appearance of the morning; and that either that they may rest from their night watches, or have light for the duties of thy worship in the temple, which they are most delighted in.

Verses 7, 8. — Herein have I found that rest, peace, and satisfaction unto my own soul, that I cannot but invite and encourage others in the like condition to take the same course with me. Let, then, all the Israel of God, all that fear him, learn this of me, and from my experience. Be not hasty in your distresses, despond not, despair not, turn not aside unto other remedies; but hope in the Lord: for I can now, in an especial manner, give testimony unto this, that there is mercy with him suited unto your relief. Yea, whatever your distress be, the redemption that is with him is so bounteous, plenteous, and unsearchable, that the undoubted issue of your performance of this duty will be, that you shall be delivered from the guilt of all your sins and the perplexities of all your troubles.

General scope of the whole Psalm.

The design of the Holy Ghost in this psalm is to express, in the experience of the psalmist and the working of his faith, the state and condition of a soul greatly in itself perplexed, relieved on the account of grace, and acting itself towards God and his saints suitably to the discovery of that grace unto him; — a great design, and full of great instruction.

And this general prospect gives us the parts and scope of the whole psalm; for we have, —

I. The state and condition of the soul therein represented, with his deportment in and under that state and condition, in verses 1, 2:—

“Out of the depths have I cried unto thee, O Lord. Lord, hear my voice; let thine ears be attentive to the voice of my supplications.”

II. His inquiry after relief. And therein are two things that present themselves unto him; the one whereof, which first offers the consideration of itself to him in his distress, he deprecates, verse 3:—

“If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?”

The other he closeth withal, and finds relief in it and supportment by it, verse 4:—

“But there is forgiveness with thee, that thou mayest he feared.”

Upon this, his discovery and fixing on relief, there is the acting of his faith and the deportment of his whole person:—

1. Towards God, verses 5, 6:—

“I wait for the Lord, my soul doth wait, and in his word do I hope. My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning.”

2. Towards the saints, verses 7, 8:—

“Let Israel hope in the Lord: for with the Lord there is mercy, and with him is plenteous redemption. And he shall redeem Israel from all his iniquities.”

All which parts, and the various concernments of them, must be opened severally.

And this also gives an account of what is my design from and upon the words of this psalm, — namely, to declare the perplexed entanglements which may befall a gracious soul, such a one as this psalmist was, with the nature and proper workings of faith in such a condition; principally aiming at what it is that gives a soul relief and supportment in, and afterward deliverance from, such a perplexed estate.

The Lord in mercy dispose of these meditations in such a way and manner as that both he that writes and they that read may be made partakers of the benefit, relief, and consolation intended for his saints in this psalm by the Holy Ghost!

The state and condition of the soul here represented as the basis on which the process of the psalm is built, with its deportment, or the general acting of its faith in that state, is expressed in the two first verses:—

“Out of the depths have I cried unto thee, O Lord. Lord, hear my voice: let thine ears be attentive to the voice of my supplications.”

I. The present state of the soul under consideration is included in that expression, “Out of the depths.”

Some of the ancients, as Chrysostom, suppose this expression to relate unto the depths of the heart of the psalmist: Τί ἐστιν ἐκ βαθέων· not from the mouth or tongue only, ἀλλ’ ἀπὸ καρδίας βαθυτάτης, — “but from the depth and bottom of the heart;” ἐξ αὐτῶν τῆς διανοίας τῶν βάθρων, “from the deepest recesses of the mind.”

And, indeed, the word is used to express the depths of the hearts of men, but utterly in another sense: Ps. lxiv. 6, “The heart is deep.”

But the obvious sense of the place, and the constant use of the word, will not admit of this interpretation: “E profundis;” from עָמַק‎, “profundus fuit,” is מַעֲמַקִּים‎ in the plural number, “profunditates,” or “depths.” It is commonly used for valleys, or any deep places whatever, but especially of waters. Valleys and deep places, because of their darkness and solitariness, are accounted places of horror, helplessness, and trouble: Ps. xxiii. 4, “Though I walk through the valley of the shadow of death;” that is, in the extremity of danger and trouble.

The moral use of the word, as expressing the state and condition of the souls of men, is metaphorical. These depths, then, are difficulties or pressures, attended with fear, horror, danger, and trouble.

And they are of two sorts:—

1. Providential, in respect of outward distresses, calamities, and afflictions: Ps. lxix. 1, 2, “Save me, O God; for the waters axe come in unto my soul. I stick in the mire of the deep, and there is no standing. I am come, בְמַעֲמַקֵּי־מַיִם‎, into the depths of waters, and the flood overflows me.” It is trouble, and the extremity of it, that the psalmist complains of, and which he thus expresseth. He was brought by it into a condition like unto a man ready to be drowned, being cast into the bottom of deep and miry waters, where be had no firm foundation to stand upon, nor ability to come out; as he farther explains himself, verse 15.

2. There are internal depths, — depths of conscience upon the account of sin: Ps. lxxxviii. 6, “Thou hast laid me in the lowest pit, in darkness, in the deeps.” What he intends by this expression, the psalmist declares in the next words, verse 7, “Thy wrath lieth hard upon me.” Sense of God’s wrath upon his conscience upon the account of sin, was the deep he was east into. So, verse 15, speaking of the same matter, saith he, “I suffer thy terrors;” and verse 16, “Thy fierce wrath goeth over me;” which he calls water, waves, and deeps, according to the metaphor before opened.

And these are the deeps that are here principally intended. “Clamat sub molibus et fluctibus iniquitatem suarum,” says Austin on the place; — “He cries out under the weight and waves of his sins.”

This the ensuing psalm makes evident. Desiring to be delivered from these depths out of which he cried, he deals with God wholly about mercy and forgiveness; and it is sin done from which forgiveness is a deliverance. The doctrine, also, that he preacheth upon his delivery is that of mercy, grace, and redemption, as is manifest from the close of the psalm; and what we have deliverance by is most upon our hearts when we are delivered.

It is true, indeed, that these deeps do oftentimes concur; as David speaks, “Deep calleth unto deep,” Ps. xlii. 7. The deeps of affliction awaken the conscience to a deep sense of sin. But sin is the disease, affliction only a symptom of it: and in attending a cure, the disease itself is principally to be heeded; the symptom will follow or depart of itself.

Many interpreters think that this was now David’s condition. By great trouble and distress he was greatly minded of sin; and we must not, therefore, wholly pass over that intendment of the word, though we are chiefly to respect that which he himself, in this address unto God, did principally regard.

This, in general, is the state and condition of the soul managed in this psalm, and is as the key to the ensuing discourse, or the hinge on which it turns. As to my intendment from the psalm, that which ariseth from hence may be comprised in these two propositions:—

1. Gracious souls, after much communion with God, may be brought into inextricable depths and entanglements on the account of sin; for such the psalmist here expresseth his own condition to have been, and such he was,

2. The inward root of outward distresses is principally to be attended in all pressing trials; — sin, in afflictions.

Before I proceed at all in the farther opening of the words, they having all of them respect unto the proposition first laid down, I shall explain and confirm the truth contained in it; that so it may be understood what we say, and whereof we do affirm, in the whole process of our discourse.

It is a sad truth that we have proposed unto consideration. He that hears it ought to tremble in himself, that he may rest in the day of trouble. It speaks out the apostle’s advice, Rom. xi. 20, “Be not high-minded, but fear;” and that also, 1 Cor. x. 12, “Let him that thinketh he standeth take heed lest he fall.” When Peter had learned this truth by woful experience, after all his boldness and frowardness, he gives this counsel to all saints, “That they would pass the time of their sojourning here in fear,” 1 Pet. i. 17; knowing how near, in our greatest peace and serenity, evil and danger may lie at the door.

Some few instances of the many that are left on record, wherein this truth is exemplified, may be mentioned: Gen. vi. 9, “Noah was a just man, perfect in his generations, and Noah walked with God.” He did so a long season, and that in an evil time, amidst all sorts of temptations, “when all flesh had corrupted his way upon the earth,” verse 12. This put an eminency upon his obedience, and doubtless rendered the communion which he had with God, in walking before him, most sweet and precious to him. He was a gracious soul, upon the redoubled testimony of God himself. But we know what befell this holy person. He that shall read the story that is recorded of him, Gen. ix. 20–27, will easily grant that he was brought into inextricable distress on the account of sin. His own drunkenness, verse 21, with the consequent of it, gives scandal unto and provokes the unnatural lust of his son, verse 22; and this leads him to the devoting of that son and his posterity unto destruction, verses 24, 25: all which, joined with the sense of God’s just indignation, from whom he had newly received that tremendously miraculous deliverance, must needs overwhelm him with sorrow and anxiety of spirit.

The matter is more clear in David. Under the Old Testament none loved God more than he; none was loved of God more than he. The paths of faith and love wherein he walked are unto the most of us like the way of an eagle in the air, — too high and hard for us. Yet to this very day do the cries of this man after God’s own heart sound in our ears. Sometimes he complains of broken bones, sometimes of drowning depths, sometimes of waves and water-spouts, sometimes of wounds and diseases, sometimes of wrath and the sorrows of hell; everywhere of his sins, the burden and trouble of them. Some of the occasions of his depths, darkness, entanglements, and distresses, we all know. As no man had more grace than he, so none is a greater instance of the power of sin, and the effects of its guilt upon the conscience, than he. But instances of this kind are obvious, and occur to the thoughts of all, so that they need not be repeated. I shall, then, show, —

First, What in particular is intended by the depths and entanglements on the account of sin, whereinto gracious souls, after much communion with God, may be cast.

Secondly, Whence it comes to pass that so they may be, and that oftentimes so they are.

For the first, some or all of these things following do concur to the depths complained of:—

1. Loss of the wonted sense of the love of God, which the soul did formerly enjoy. There is a twofold sense of the love of God, whereof believers in this world may be made partakers. There is the transient acting of the heart by the Holy Ghost with ravishing, unspeakable joys, in apprehension of God’s love, and our relation unto him in Christ. This, or the immediate effect of it, is called “Joy unspeakable and full of glory,” 1 Pet. i. 8. The Holy Ghost shining into the heart, with a clear evidence of the soul’s interest in all gospel mercies, causeth it to leap for joy, to exult and triumph in the Lord, as being for a season carried above all sense and thought of sin, self-temptation, or trouble. But as God gives the bread of his house unto all Iris children, so these dainties and high cordials he reserveth only for the seasons and persons wherein and to whom he knows them to be needful and useful Believers may be without this sense of love, and yet be in no depths. A man may be strong and healthy who hath wholesome food, though he never drinks spirits and cordials.

Again; there is an abiding, dwelling sense of God’s love upon the hearts of the most of those of whom we speak, who have had long communion with God, consisting in a prevailing gospel persuasion that they are accepted with God in Christ: Rom. v. 1, “Being justified by faith, we have peace with God.” I call it a prevailing persuasion, denoting both the opposition that is made unto it by Satan and unbelief, and its efficacy in the conquest thereof. This is the root from whence all that peace and ordinary consolation, which believers in this world are made partakers of, do spring and grow. This is that which quickens and enlivens them unto duty, Ps. cxvi. 12, 13, and is the salt that renders their sacrifices and performances savoury to God and refreshing to themselves. This supports them under their trials, gives them peace, hope, and comfort in life and death: Ps xxiii. 4, “Though I walk in the valley of the shadow of death, I will fear no evil, for thou art with me.” A sense of God’s presence in love is sufficient to rebuke all anxiety and fears in the worst and most dreadful condition; and not only so, but to give in the midst of them solid consolation and joy. So the prophet expresseth it, Hab. iii. 17, 18, “Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flocks shall be cut off from the fold, and there shall be no herd in the stalls: yet I will rejoice in the Lord, I will joy in the God of my salvation.” And this is that sense of love which the choicest believers may lose on the account of sin. This is one step into their depths. They shall not retain any such gospel apprehension of it as that it should give them rest, peace, or consolation, — that it should influence their souls with delight in duty or supportment in trial; and the nature hereof will be afterward more fully explained.

2. Perplexed thoughtfulness about their great and wretched unkindness towards God is another part of the depths of sin-entangled souls. So David complains: Ps. lxxvii 3, “I remembered God,” saith he, “and was troubled.” How comes the remembrance of God to be unto him a matter of trouble? In other places he professeth that it was all his relief and supportment. How comes it to be an occasion of his trouble? All had not been well between God and him; and whereas formerly, in his remembrance of God, his thoughts were chiefly exercised about his love and kindness, now they were wholly possessed with him own sin and unkindness. This causeth his trouble. Herein lies a share of the entanglements occasioned by sin. Saith such a soul in itself, “Foolish creature, hast thou thus requited the Lord? Is this the return that thou hast made unto him for all his love, his kindness, his consolations, mercies? Is this thy kindness for him, thy love to him? Is this thy kindness to thy friend? Is this thy boasting of him, that thou hadst found so much goodness and excellency in him and his love, that though all men should forsake him, thou never wouldst do so? Are all thy promises, all thy engagements which thou madest unto God, in times of distress, upon prevailing obligations, and mighty impressions of his good Spirit upon thy soul, now come to this, that thou shouldst so foolishly forget, neglect, despise, cast him off? Well! now he is gone; he is withdrawn from thee; and what wilt thou do? Art thou not even ashamed to desire him to return?” They were thoughts of this nature that cut Peter to the heart upon his fall. The soul finds them cruel as death, and strong as the grave. It is bound in the chains of them, and cannot be comforted, Ps. xxxviii. 3–6. And herein consists a great part of the depths inquired after: for this consideration excites and puts an edge upon all grieving, straitening, perplexing affections, which are the only means whereby the soul of a man may be inwardly troubled, or trouble itself; such are sorrow and shame, with that self-displicency and revenge wherewith they are attended. And as their reason and object in this case do transcend all other occasions of them, so on no other account do they cause such severe and perplexing reflections on the soul as on this.

3. A revived sense of justly deserved wrath belongs also to these depths. This is as the opening of old wounds. When men have passed through a sense of wrath, and have obtained deliverance and rest through the blood of Christ, to come to their old thoughts again, to be trading afresh with hell, curse, law, and wrath, it is a depth indeed. And this often befalls gracious souls on the account of sin: Ps. lxxxviii. 7, “Thy wrath lieth hard upon me,” saith Heman. It pressed and crushed him sorely. There is a self-judging as to the desert of wrath, which is consistent with a comforting persuasion of an interest in Christ. This the soul finds sweetness in, as it lies in a subserviency to the exaltation of grace. But in this case, the soul is left under it without that relief. It plungeth itself into the curse of the law and flames of hell, without any cheering supportment from the blood of Christ. This is walking in “the valley of the shadow of death.” The soul converseth with death and what seems to lie in a tendency thereunto. The Lord, also, to increase his perplexities, puts new life and spirit into the law, — gives it a fresh commission, as it were, to take such a one into its custody; and the law will never in this world be wanting unto its duty.

4. Oppressing apprehensions of temporal judgments concur herein also; for God will judge his people. And judgment often begins at the house of God.” Though God,” saith such a one, “should not cast me off for ever, though he should pardon my iniquities; yet he may so take vengeance of my inventions as to make me feed on gall and wormwood all my days.” Ps. cxix. 120, saith David, “My flesh trembleth for fear of thee, and I am afraid of thy judgments? He knows not what the great God may bring upon him; and being full of a sense of the guilt of sin, which is the bottom of this whole condition, every judgment of God is full of terror unto him. Sometimes he thinks God may lay open the filth of his heart, and make him a scandal and a reproach in the world. Ps. xxxix. 8, “O,” saith he, “make me not a reproach of the foolish.” Sometimes he trembles lest God should strike him suddenly with some signal judgment, and take him out of the world in darkness and sorrow: so saith David, “Take me not away in thy wrath.” Sometimes he fears lest he shall be like Jonah, and raise a storm in his family, in the church whereof he is a member, or in the whole nation: “Let them not be ashamed for my sake.” These things make his heart soft, as Job speaks, and to melt within him. When any affliction or public judgment of God is fastened to a quick, living sense of sin in the conscience, it overwhelms the soul, whether it be only justly feared or be actually inflicted; as was the case of Joseph’s brethren in Egypt. The soul is then rolled from one deep to another. Sense of sin casts it on the consideration of its affliction, and affliction turns it back on a sense of sin. So deep calleth unto deep, and all God’s billows go over the soul. And they do each of them make the soul tender, and sharpen its sense unto the other. Affliction softens the soul, so that the sense of sin cuts the deeper, and makes the larger wounds; and the sense of sin weakens the soul, and makes affliction sit the heavier, and so increaseth its burden. In this case, that affliction which a man in his usual state of spiritual peace could have embraced as a sweet pledge of love, is as goads and thorns in his side, depriving him of all rest and quietness; God makes it as thorns and briers, wherewith he will teach stubborn souls their duty, as Gideon did the men of Succoth.

5. There maybe added hereunto prevailing fears for a season of being utterly rejected by God, of being found a reprobate at the last day. Jonah seems to conclude so, chap. ii. 4, “Then I said, I am cast out of thy sight;” — “I am lost for ever, God will own me no more.” And Heman, Ps. lxxxviii. 4, 5, “I am counted with them that go down into the pit: free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand.” This may reach the soul, until the sorrows of hell encompass it and lay hold upon it; until it be deprived of comfort, peace, rest; until it be a terror to itself, and be ready to choose strangling rather than life. This may befall a gracious soul on the account of sin. But yet because this fights directly against the life of faith, God doth not, unless it be in extraordinary cases, suffer any of his to lie long in this horrible pit, where there is no water, no refreshment. But this often falls out, that even the saints themselves are left for a season to a fearful expectation of judgment and fiery indignation, as to the prevailing apprehension of their minds. And, —

6. God secretly sends his arrows into the soul, that wound and gall it, adding pain, trouble, and disquietness to its disconsolation: Ps. xxxviii. 2, “Thine arrows stick fast in me, and thy hand presseth me sore.” Ever and anon in his walking, God shot a sharp piercing arrow, fixing it on his soul, that galled, wounded, and perplexed him, filling him with pain and grievous vexation. These arrows are God’s rebukes: Ps. xxxix. 11, “When thou with rebukes dost correct man for iniquity.” God speaks in his word, and by his Spirit in the conscience, things sharp and bitter to the soul, fastening them so as it cannot shake them out. These Job so mournfully complains of, chap. vi. 4. The Lord speaks words with that efficacy, that they pierce the heart quite through; and what the issue then is David declares, Ps. xxxviii. 3, “There is no soundness,” saith he, “in my flesh because of thine anger; nor is there any rest in my bones because of my sin.” The whole person is brought under the power of them, and all health and rest is taken away. And, —

7. Unspiritedness and disability unto duty, in doing or suffering, attend such a condition: Ps. xl. 12, “Mine iniquities have taken hold upon me, so that I am not able to look up.” His spiritual strength was worn away by sin, so that he was not able to address himself unto any communion with God. The soul now cannot pray with life and power, cannot hear with joy and profit, cannot do good and communicate with cheerfulness and freedom, cannot meditate with delight and heavenly-mindedness, cannot act for God with zeal and liberty, cannot think of suffering with boldness and resolution; but is sick, weak, feeble, and bowed down.

Now, I say, a gracious soul, after much communion with God, may, on the account of sin, by a sense of the guilt of it, be brought into a state and condition wherein some, more, or all of these, with other the like perplexities, may be its portion; and these make up the depths whereof the psalmist here complains. What are the sins, or of what sorts, that ordinarily east the souls of believers into these depths, shall be afterwards declared.

Secondly, I shall now show both whence it is that believers may fall into such a condition, as also whence it is that oftentimes they actually do so.

First, The nature of the covenant wherein all believers now walk with God, and wherein all their whole provision for obedience is inwrapped, leaves it possible for them to fall into these depths that have been mentioned. Under the first covenant there was no mercy or forgiveness provided for any sin. It was necessary, then, that it should exhibit a sufficiency of grace to preserve them from every sin, or it could have been of no use at all. This the righteousness of God required, and so it was. To have made a covenant wherein there was no provision at all of pardon, and not a sufficiency of grace to keep the covenanters from need of pardon, was not answerable to the goodness and righteousness of God. But he made man upright, who, of his own accord, sought out many inventions.

It is not so in the covenant of grace; there is in it pardon provided in the blood of Christ: it is not, therefore, of indispensable necessity that there should be administered in it grace effectually preserving from every sin. Yet it is on all accounts to be preferred before the other; for, besides the relief by pardon, which the other knew nothing of, there is in it also much provision against sin, which was not in the other:—

1. There is provision made in it against all and every sin that would disannul the covenant, and make a final separation between God and a soul that hath been once taken into the bond thereof. This provision is absolute. God hath taken upon himself the making of this good, and the establishing this law of the covenant, that it shall not by any sin be disannulled: Jer. xxxii. 40, “I will,” saith God, “make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me.” The security hereof depends not on any thing in ourselves. All that is in us is to be used as a means of the accomplishment of this promise; but the event or issue depends absolutely on the faithfulness of God. And the whole certainty and stability of the covenant depends on the efficacy of the grace administered in it to preserve men from all such sins as would disannul it.

2. There is in this covenant provision made for constant peace and consolation, notwithstanding and against the guilt of such sins as, through their infirmities and temptations, believers are daily exposed unto. Though they fall into sins every day, yet they do not fall into depths every day. In the tenor of this covenant there is a consistency between a sense of sin unto humiliation and peace, with strong consolation. After the apostle had described the whole conflict that believers have with sin, and the frequent wounds which they receive thereby, which makes them cry out for deliverance, Rom. vii. 24, he yet concludes, chap. viii. 1, that “there is no condemnation unto them;” which is a sufficient and stable foundation of peace. So, 1 John ii. 1, “These things I write unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.” Our great business and care ought to be, that we sin not; but yet, when we have done our utmost, “if we say we have no sin, we deceive ourselves,” chap. i. 8. What, then, shall poor, sinful, guilty creatures do? Why, let them go to the Father by their advocate, and they shall not fail of pardon and peace. And, saith Paul, Heb. vi. 17, 18, “God is abundantly willing that we might have strong consolation, who fly for refuge to lay hold on the hope set before us.” What was his condition who fled of old to the city of refuge for safety, from whence this expression is taken? He was guilty of blood, though shed at unawares; and so as that he was to die for it, if he escaped not to the city of refuge. Though we may have the guilt of sins upon us that the law pronounceth death unto, yet, flying to Christ for refuge, God hath provided not only safety, but “strong consolation” for us also. Forgiveness in the blood of Christ doth not only take guilt from the soul, but trouble also from the conscience; and in this respect doth the apostle at large set forth the excellency of his sacrifice, Heb. x. The sacrifices of the old law, he tells us, could not make perfect the worshippers, verse 1: which he proves, verse 2, because they did never take away, thoroughly and really, conscience of sin; that is, depths or distresses of conscience about sin. “But now,” saith he, “Jesus Christ, in the covenant of grace, ‘hath perfected for ever them that are sanctified,’ verse 14; providing for them such stable peace and consolation, as that they shall not need the renewing of sacrifices every day,” verse 18. This is the great mystery of the gospel in the blood of Christ, that those who sin every day should have peace with God all their days, provided their sins fall within the compass of those infirmities against which this consolation is provided.

3. There is provision made of grace to prevent and preserve the soul from great and enormous sins, such as in their own nature are apt to wound conscience, and cast the person into such depths and entanglements as wherein he shall have neither rest nor peace. Of what sort these sins are shall be afterward declared. There is in this covenant “grace for grace,” John i. 16, and abundance of grace administered from the all-fulness of Christ. Grace reigneth in it, Rom. vi. 6, destroying and crucifying “the body of sin.”

But this provision in the covenant of grace against peace-ruining, soul-perplexing sins, is not, as to the administration of it, absolute. There are covenant commands and exhortations, on the attendance whereunto the administration of much covenant grace doth depend. To watch, pray, improve faith, to stand on our guard continually, to mortify sin, to fight against temptations, with steadfastness, diligence, constancy, are everywhere prescribed unto us; and that in order unto the insurance of the grace mentioned. These things are on our part the condition of the administration of that abundant grace which is to preserve us from soul-entangling sins. So Peter informs us, 2 Epist. i. 3, “The divine power of God hath given unto us all things that pertain unto life and godliness.” We have from it an habitual furnishment and provision for obedience at all times. Also, saith he, verse 4, “He hath given unto us exceeding great and precious promises, that by these we might be partakers of the divine nature.” What, then, is in this blessed estate and condition required of us, that we may make a due improvement of the provision made for us, and enjoy the comforting influence of those promises that he prescribes unto us? Verses 5–7, “Giving all diligence, add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly-kindness, and to brotherly-kindness charity;” that is, carefully and diligently attend to the exercise of all the graces of the Spirit, and unto a conversation in all things becoming the gospel. What, then, shall be the issue if these things are attended unto? Verse 8, “If these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.” It is not enough that these things be in you, that you have the seed and root of them from and by the Holy Ghost; but you are to take care that they flourish and abound: without which, though the root of the matter may be in you, and so you be not wholly devoid of spiritual life, yet you will be poor, barren, sapless, withering creatures all your days. But now, suppose that these things do abound, and we be made fruitful thereby? Why then, saith he, verse 10, “If ye do these things, ye shall never fall.” What! never fall into sin? Nay, that is not in the promise; and he that says, when he hath done all, “that he hath no sin, he is a liar.” Or is it never fall totally from God? No; the preservation of the elect, of whom he speaks, from total apostasy, is not suspended on such conditions, especially not on any degree of them, such as their abounding imports. But it is that they shall not fall into their old sins, from which they were purged, verse 9, — such conscience-wasting and defiling sins as they lived in, in the time and state of their unregeneracy. Thus, though there be, in the covenant of grace through Jesus Christ, provision made of abundant supplies for the soul’s preservation from entangling sins, yet their administration hath respect unto our diligent attendance unto the means of receiving them appointed for us to walk in.

And here lies the latitude of the new covenant, here lies the exercise of renewed free-will. This is the field of free, voluntary obedience, under the administration of gospel grace. There are extremes which, in respect of the event, it is not concerned in. To be wholly perfect, to be free from every sin, all failings, all infirmities, that is not provided for, not promised in this covenant. It is a covenant of mercy and pardon, which supposeth a continuance of sin. To fall utterly and finally from God, that is absolutely provided against. Between these two extremes of absolute perfection and total apostasy lies the large field of believers’ obedience and walking with God. Many a sweet, heavenly passage there is, and many a dangerous depth, in this field. Some walk near to the one side, some to the other; yea, the same person may sometimes press hard after perfection, sometimes be cast to the very border of destruction. Now, between these two lie many a soul-plunging sin, against which no absolute provision is made, and which, for want of giving all diligence to put the means of preservation in practice, believers are oftentimes overtaken withal.

4. There is not in the covenant of grace provision made of ordinary and abiding consolation for any under the guilt of great sins, or sins greatly aggravated, which they fall into by a neglect of using and abiding in the fore-mentioned conditions of abounding actual grace. Sins there are which, either because in their own nature they wound and waste conscience, or in their effects break forth into scandal, causing the name of God and the gospel to be evil spoken of, or in some of their circumstances are full of unkindness against God, do deprive the soul of its wonted consolation. How, by what means, on what account, such sins come to terrify conscience, to break the bones, to darken the soul, and to cast it into inextricable depths, notwithstanding the relief that is provided of pardon in the blood of Christ, I shall not now declare; that they will do so, and that consolation is not of equal extent with safety, we know. Hence God assumes it to himself, as an act of mere sovereign grace, to speak peace and refreshment unto the souls of his saints in their depths of sin-entanglements, Isa. lvii. 18, 19. And, indeed, if the Lord had not thus provided that great provocation should stand in need of special reliefs, it might justly be feared that the negligence of believers might possibly bring forth much bitter fruit.

Only, this must be observed by the way, that what is spoken relates to the sense of sinners in their own souls, and not to the nature of the thing itself. There is in the gospel consolation provided against the greatest as well as the least sins. The difference ariseth from God’s sovereign communication of it, according to the tenor of the covenant’s administration, which we have laid down. Hence, because under Moses’ law there was an exception made of some sins, for which there was no sacrifice appointed, so that those who were guilty of them could no way be justified from them, — that is, carnally, as to their interest in the Judaical church and polity, — Paul tells the Jews, Acts xiii. 38, 39, that “through Jesus Christ was preached unto them the forgiveness of sins: and that by him all that believe axe justified from all things, from which they could not be justified by the law of Moses.” There is now no exception of any particular sins as to pardon and peace; but what we have spoken relates unto the manner and way wherein God is pleased to administer consolation to the souls of sinning believers.

And this is the evidence which I shall offer to prove that the souls of believers, after much gracious communion with God, may yet fall into inextricable depths on the account of sin; whence it is that actually they oftentimes do so shall be farther declared.

The principles of this assertion axe known, I shall therefore only touch upon them:—

First. The nature of indwelling sin, as it remains in the best of the saints in this life, being a little considered, will evidence unto us from whence it is that they are sometimes surprised and plunged into the depths mentioned; for, —

1. Though the strength of every sin be weakened by grace, yet the root of no sin is in this life wholly taken away. Lust is like the stubborn Canaanites, who, after the general conquest of the land, would dwell in it still, Josh. xvii. 12. Indeed, when Israel grew strong they brought them under tribute, but they could not utterly expel them. The kingdom and rule belongs to grace; and when it grows strong it brings sin much under, but it will not wholly be driven out. The body of death is not utterly to be done away, but in and by the death of the body. In the flesh of the best saints there “dwelleth no good thing,” Rom. vii. 18; but the contrary is there, — that is, the root of all evil: “The flesh lusteth against the Spirit,” as “the Spirit lusteth against the flesh,” Gal. v. 17. As, then, there is a universality in the actings of the Spirit in its opposing all evil, so also there is a universality in the actings of the flesh for the furtherance of it.

2. Some lusts or branches of original corruption do obtain in some persons such advantages, either from nature, custom, employment, society, or the like circumstances, that they become like the Canaanites that had iron chariots; it is a very difficult thing to subdue them. Well it is if war be maintained constantly against them, for they will almost always be in actual rebellion.

3. Indwelling sin though weakened retaineth all 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 these properties of indwelling sin I should here declare, but that I have handled the whole power and efficacy, the nature and properties of it, in a treatise to that only purpose. In brief, they are such as it is no wonder that some believers are by them cast into depths; but it is indeed that they do escape them. But thereof the reader may see at large my discourse on this particular subject.

See previous treatise in this volume, p. 153.

Secondly. Add hereunto the power and prevalency of temptation; which, because also I have already, in a special discourse to that purpose,

See also this volume, p. 87.

Thirdly. The sovereign pleasure of God in dealing with sinning saints must also be considered. Divine love and wisdom work not towards all in the same manner. God is pleased to continue peace unto some with a “non-obstante,” for great provocations. Love shall humble them, and rebukes of kindness shall recover them from their wanderings. Others he is pleased to bring into the depths we have been speaking of. But yet I may say generally, signal provocations meet with one of these two events from God — First, Those in whom they are are left into some signal barrenness and fruitlessness in their generations; they shall wither, grow barren, worldly, sapless, and be much cast out of the hearts of the people of God. Or, secondly, They shall be exercised in these depths, from whence their way of deliverance is laid down in this psalm. Thus, I say, God deals with his saints in great variety; some shall have all their bones broken, when others shall have only the gentle strokes of the rod. We are in the hand of mercy, and he may deal with us as seems good unto him; but for our parts, great sins ought to be attended with expectations of great depths and perplexities.

And this is the state of the soul proposed in this psalm, and by us, unto consideration. These are the depths wherein it is entangled; these are the ways and means whereby it is brought into these depths. Its deportment in and under this state and condition lies next in our way. But before I proceed thereunto, I shall annex some few things unto what hath been delivered, tending to the farther opening of the whole case before us. And they are, — 1. What are, or of what sort those sins are, which usually cast the souls of believers into these depths; and then, 2. Insist on some aggravations of them.

First, Sins in their own nature wasting conscience are of this sort; sins that rise in opposition unto all of God that is in us; that is, the light of grace and nature also. Such are the sins that cast David into his depths; such are the sins enumerated, 1 Cor. vi. 9, 10. “Be not deceived,” saith the apostle: “neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.” Certain it is that believers may fall into some of the sins here mentioned. Some have done so, as is left on record. The apostle says not those who have committed any of these sins, but such sinners, shall not inherit the kingdom of God; that is, who live in these sins, or any like unto them. There is no provision of mercy made for such sinners. These and the like are sins which in their own nature, without the consideration of aggravating circumstances (which yet, indeed, really in believers they can never be without), are able to plunge a soul into depths, These sins cut the locks of men’s spiritual strength; and it is in vain for them to say, “We will go, and do as at other times.” Bones are not broken without pain; nor great sins brought on the conscience without trouble. But I need not insist on these. Some say that they deprive even true believers of all their interest in the love of God, but unduly; all grant that they bereave them of all comforting evidence and well-grounded assurance of it. So they did David and Peter. And herein lies no small part of the depths we are searching into.

Secondly. There are sins which, though they do not rise up in the conscience with such a bloody guilt as those mentioned, yet, by reason of some circumstances and aggravations, God takes them so unkindly as to make them a root of disquietness and trouble to the soul all its days. He says of some sins of ungodly men, “As I live, this iniquity shall not be purged from you until ye die. If you are come to this height, you shall not escape. I will not spare you.” And there are provocations in his own people which may be so circumstantiated as that he will not let them pass before he have cast them into depths, and made them cry out for deliverance. Let us consider some of them:—

1. Miscarriages under signal enjoyments of love and kindness from God are of this sort. When God hath given unto any one expressive manifestations of his love, convinced him of it, made him say in the inmost parts of his heart, “This is undeserved love and kindness;” — then for him to be negligent in his walking with God, it carrieth an unkindness with it that shall not be forgotten. It is a remark upon the miscarriages of Solomon, that he fell into them after God had “appeared unto him twice.” And all sins under or after especial mercies will meet, at one time or other, especial rebukes. Nothing doth more distress the conscience of a sinner than the remembrance, in darkness, of abused light; in desertions, of neglected love. This God will make them sensible of.” Though I have redeemed them,” saith God, “yet they have spoken lies against me,” Hos. vii. 13: so chap. xiii. 4–7. When God hath in his providence dealt graciously with a person, — it may be delivered him from straits and troubles, set him in a large place, prevented him with many fruits and effects of his goodness, blessed him in his person, relations, and employments, dealt well with his soul, in giving him a gracious sense of his love in Christ; — for such a one to fall under sinful miscarriages, it goes to the heart of God, and shall not be passed over. Under-valuations of love are great provocations.” Hath Nabal thus requited my kindness….” saith David.” I cannot bear it.” And the clearer the convictions of any in this kind were, the more severe will their reflections be upon themselves.

2. Sins under or after great afflictions are of this importance also. God doth not afflict willingly, or chasten us merely for his pleasure; he doth it to make us partakers of his holiness. To take so little notice of his hand herein, as under it or after it not to watch against the workings and surprisals of sin, it hath unkindness in it: “I smote him,” saith God, “and he went on frowardly in the way of his own heart.” These provocations of his sons and daughters he cannot bear with. Hath God brought thee into the furnace, so that thou hast melted under his hand, and in pity and compassion hath given thee enlargement? — if thou hast soon forgotten his dealings with thee, is it any wonder if he mind thee again by troubles in thy soul?

3. Breaking off from under strong convictions and dawnings of love before conversion, are oftentimes remembered upon the conscience afterward. When the Lord by his Spirit shall mightily convince the heart of sin, and make withal some discoveries of his love and the excellencies of Christ unto it, so that it begins to yield and be overpowered, being almost persuaded to be a Christian; — if, then, through the strength of lust or unbelief, it goes back to the world or self-righteousness, its folly hath unkindness with it that, sometimes shall not be passed by. God can, and often doth, put forth the greatness of his power for the recovery of such a soul; but yet he will deal with him about this contempt of his love and the excellency of his Son, in the dawnings of them revealed unto him.

4. Sudden forgetfulness of endearing manifestations of special love. This God cautions his people against, as knowing their proneness thereunto: Ps. lxxxv. 8, “God the Lord will speak peace to his people, and to his saints; but let them not turn again to folly.” Let them take heed of their aptness to forget endearing manifestations of special love. When God at any time draws nigh to a soul by his Spirit, in his word, with gracious words of peace and love, giving a sense of his kindness upon the heart by the Holy Ghost, so that it is filled with joy unspeakable and glorious thereon; — for this soul, upon a temptation, a diversion, or by mere carelessness and neglect, which oftentimes falls out, to suffer this sense of love to be as it were obliterated, and so to lose that influencing efficacy unto obedience which it is accompanied withal, this also is full of unkindness. An account hereof we have, Cant. v. 1–6. In the first verse the Lord Jesus draws nigh, with full provision of gospel mercies for his beloved: “I am come unto thee,” saith he, “O my sister. I have brought myrrh and spice, honey and wine, with me: whatever is spiritually sweet and delightful, — mercy, grace, peace, consolation, joy, assurance, — they are all here in readiness for thee.” Verse 2. The spouse, in her drowsy indisposition, takes little notice of this gracious visit; she is diverted by other matters, and knows not how to attend fully and wholly to the blessed communion offered unto her, but excuseth herself as otherwise engaged. But what is the issue? Christ withdraws, leaves her in the dark, in the midst of many disconsolations, and long it is before she obtain any recovery.

5. Great opportunities for service neglected and great gifts not improved are oftentimes the occasion of plunging the soul into great depths. Gifts are given to trade withal for God. Opportunities are the market-days for that trade. To napkin up the one and to let slip the other will end in trouble and disconsolation. Disquietments and perplexities of heart are worms that will certainly breed in the rust of unexercised gifts. God loseth a revenue of glory and honour by such slothful souls; and he will make them sensible of it. I know some at this day whom omissions of opportunities for service are ready to sink into the grave.

6. Sins after especial warnings are usually thus issued. In all that variety of special warnings which God is pleased to use towards sinning saints, I shall single out one only:— When a soul is wrestling with some lust or temptation, God by his providence causeth some special word, in the preaching of the gospel, or the administration of some ordinance thereof, peculiarly suited to the state and condition of the soul, by the ways of rebuke or persuasion, to come nigh and enter the inmost parts of the heart. The soul cannot but take notice that God is nigh to him, that he is dealing with him, and calling on him to look to him for assistance. And he seldom gives such warnings to his saints but that he is nigh them in an eminent manner to give them relief and help, if, in answer unto his call, they apply themselves unto him; but if his care and kindness herein be neglected, his following reproofs are usually more severe.

7. Sins that bring scandal seldom suffer the soul to escape depths. Even in great sins, God in chastening takes more notice ofttimes of the scandal than the sin; as 2 Sam. xii. 14. Many professors take little notice of their worldliness, their pride, their passion, their lavish tongues; but the world doth, and the gospel is disadvantaged by it: and no wonder if themselves find from the hand of the Lord the bitter fruits of them in the issue.

And many other such aggravations of sins there are, which heighten provocations in their own nature not of so dreadful an aspect as some others, into a guilt plunging a soul into depths. Those which have been named may suffice in the way of instance; which is all that we have aimed at, and therefore forbear enlargements on the several heads of them.

The consideration of some aggravations of the guilt of these sins, which bring the soul usually into the condition before laid down, shall close this discourse:—

1. The soul is furnished with a principle of grace, which is continually operative and working for its preservation from such sins. The new creature is living and active for its own growth, increase, and security, according to the tenor of the covenant of grace: Gal. v. 17, it “lusteth against the flesh.” It is naturally active for its own preservation and increase, as newborn children have a natural inclination to the food that will keep them alive and cause them to grow, 1 Pet. ii 2. The soul, then, cannot fall into these entangling sins, but it must be with a high neglect of that very principle which is bestowed upon it for quite contrary ends and purposes. The labourings, lustings, desires, crying of it are neglected. Now, it is from God, and is the renovation of his image in us, — that which God owneth and careth for. The wounding of its vitals, the stifling its operations, the neglect of its endeavours for the soul’s preservation, do always attend sins of the importance spoken unto.

2. Whereas this new creature, this principle of life and obedience, is not able of itself to preserve the soul from such sins as will bring it into depths, there is full provision for continual supplies made for it and all its wants in Jesus Christ. There are treasures of relief in Christ, whereunto the soul may at any time repair and find succour against the incursions of sin. He says to the soul, as David unto Abiathar, when he fled from Doeg, “Abide thou with me, fear not: for he that seeketh my life, seeketh thy life; but with me thou shalt be in safe-guard;” — “Sin is my enemy no less than thine; it seeketh the life of thy soul, and it seeketh my life. ‘Abide with me, for with me thou shalt be in safety.’ This the apostle exhorts us unto, Heb. iv. 16, “Let us come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need.” If ever it be a time of need with a soul, it is so when it is under the assaults of provoking sins. At such a time, there is suitable and seasonable help in Christ for succour and relief. The new creature begs, with sighs and groans, that the soul would apply itself unto him. To neglect him with all his provision of grace, whilst he stands calling unto us, “Open unto me, for my head is filled with dew, and my locks with the drops of the night;” to despise the sighing of the poor prisoner, the new creature, by sin appointed to die, cannot but be a high provocation. May not God complain and say, “See these poor creatures. They were once intrusted with a stock of grace in themselves; this they cast away, and themselves into the utmost misery thereby. That they might not utterly perish a second time, their portion and stock is now laid up in another, — a safe treasurer; in him are their lives and comforts secured. But see their wretched negligence; they venture all rather than they will attend to him for succour.” And what think we is the heart of Christ when he sees his children giving way to conscience-wasting sins, without that application unto him which the life and peace of their own souls calls upon them for? These are not sins of daily infirmity, which cannot be avoided; but their guilt is always attended with a neglect more or less of the relief provided in Christ against them. The means of preservation from them is blessed, ready, nigh at hand; the concernment of Christ in our preservation great, of our souls unspeakable. To neglect and despise means, Christ, souls, peace, and life, must needs render guilt very guilty.

3. Much to the same purpose may be spoken about that signal provision that is made against such sins as these in the covenant of grace, as hath been already declared; but I shall not farther carry on this discourse.

And this may suffice as to the state and condition of the soul in this psalm represented. We have seen what the depths are wherein it is entangled, and by what ways and means any one may come to be cast into them. The next thing that offers itself unto our consideration is the deportment of a gracious soul in that state or condition, or what course it steers towards a delivery.

II. The words of these two first verses declare also the deportment of the soul in the condition that we have described; that is, what it doth, and what course it steers for relief.” I have cried unto thee, O Lord. Lord, hear my voice: let thine ears be attentive to the voice of my supplications.”

There is in the words a general application made in a tendency unto relief; wherein is first to be considered to whom the application is made; and that is Jehovah: “I have cried unto thee, Jehovah.” God gave out that name to his people to confirm their faith in the stability of his promises, Exod. iii. He who is Being himself will assuredly give being and subsistence to his promises. Being to deal with God about the promises of grace, he makes his application to him under this name: I call upon thee, Jehovah.

In the application itself may be observed, — First, The anthropopathy of the expression. He prays that God would cause his ears to be attentive; after the manner of men who seriously attend to what is spoken to them, when they turn aside from that which they regard not. Secondly, The earnestness of the soul in the work it hath in hand; which is evident both from the reduplication of his request, “Lord, hear my voice: let thine ears be attentive to the voice of my supplications;” and the emphaticalness of the words he maketh use of: “Let thine ears,” saith he, “be קַשֻּׁבוֹת‎, — diligently attentive.” The word signifies the most diligent heedfulness and close attention: “Let thine ears be very attentive.” And unto what? לְקוֹל תַּחֲנוּנָי‎, — “To the voice of my supplications.” “Deprecationum mearum,” generally say interpreters; — “Of my deprecations,” or earnest prayers for the averting of evil or punishment. But the word is from חָנַן‎, “Gratiosus fuit,” to be gracious or merciful; so that it signifies properly supplication for grace.” Be attentive,” saith he, “O Lord, unto my supplications for grace and mercy, which, according to my extreme necessity, I now address myself to make unto thee.” And in these words doth the psalmist set forth in general the frame and working of a gracious soul being cast into depths and darkness by sin.

The foundation of what I shall farther thence pursue lies m these two propositions:—

First, The only attempt of a sinful, entangled soul for relief lies in an application to God alone: “To thee, Jehovah, have I cried; Lord, hear.”

Secondly, Depths of sin-entanglements will put a gracious soul on intense and earnest applications unto God: “Lord, hear; Lord, attend.” Dying men do not use to cry out slothfully for relief.

What may be thought necessary in general for the direction of a soul in the state and condition described, shall briefly be spoken unto from these two propositions:—

1. Trouble, danger, disquietment, arguing not only things evil, but a sense in the mind and soul of them, will of themselves put those in whom they are upon seeking relief. Every thing would naturally be at rest. A drowning man needs no exhortation to endeavour his own deliverance and safety; and spiritual troubles will, in like manner, put men on attempts for relief. To seek for no remedy is to be senselessly obdurate, or wretchedly desperate, as Cain and Judas. We may suppose, then, that the principal business of every soul in depths is to endeavour deliverance. They cannot rest in that condition wherein they have no rest. In this endeavour, what course a gracious soul steers is laid down in the first proposition, negatively and positively. He applies himself not to any thing but God; he applies himself unto God. An eminent instance we have of it in both parts, or both to the one side and the other, Hos. xiv. 3, “Asshur,” say those poor, distressed, returning sinners, “shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, Ye are our gods: for in thee the fatherless findeth mercy.” Their application unto God is attended with a renunciation of every other way of relief.

Several things there are that sinners are apt to apply themselves unto for relief in their perplexities, which prove unto them as waters that fail. How many things have the Romanists invented to deceive souls withal! Saints and angels, the blessed Virgin, the wood of the cross, confessions, penances, masses, pilgrimages, dirges, purgatories, papal pardons, works of compensation, and the like, are made entrances for innumerable souls into everlasting ruin. Did they know the terror of the Lord, the nature of sin, and of the mediation of Christ, they would be ashamed and confounded in themselves for these abominations; they would not say unto these their idols, “Ye are our gods; come and save us.” How short do all their contrivances come of his that would fain be offering “rivers of oil, yea, the fruit of his body, for the sin of his soul, his first-born for his transgression,” Micah vi. 7, who yet gains nothing but an aggravation of his sin and misery thereby! yea, the heathens went beyond them in devotion and expense. It is no new inquiry, what course sin-perplexed souls should take for relief. From the foundation of the world, the minds of far the greatest part of mankind have been exercised in it. As was their light or darkness, such was the course they took. Among those who were ignorant of God, this inquiry brought forth all that diabolical superstition which spread itself over the face of the whole world. Gentilism being destroyed by the power and efficacy of the gospel, the same inquiry working in the minds of darkened men, in conjunction with other lusts, brought forth the Papacy. When men had lost a spiritual acquaintance with the covenant of grace and mystery of the gospel, the design of eternal love, and efficacy of the blood of Christ, they betook themselves, in part or in whole, for relief under their entanglements, unto the broken cisterns mentioned. They are of two sorts, — self, and other things. For those other things which belong unto their false worship, being abominated by all the saints of God, I shall not need to make any farther mention of them. That which relates unto self is not confined unto Popery, but confines itself to the limits of human nature, and is predominate over all that are under the law; that is, to seek for relief in sin-distresses by self-endeavours, self-righteousness. Hence many poor souls in straits apply themselves to themselves. They expect their cure from the same hand that wounded them. This was the life of Judaism, as the apostle informs us, Rom. x. 3. And all men under the law are still animated by the same principle. They return, but not unto the Lord. Finding themselves in depths, in distresses about sin, what course do they take? This they will do, that they will do no more; this shall be their ordinary course, and that they will do in an extraordinary manner; as they have offended, whence their trouble ariseth, so they will amend, and look that their peace should spring from thence, as if God and they stood on equal terms. In this way some spend all their days; sinning and amending, amending and sinning, without once coming to repentance and peace. This the souls of believers watch against. They look on themselves as fatherless: “In thee the fatherless findeth mercy;” that is, helpless, — without the least ground of hopes in themselves or expectation from themselves. They know their repentance, their amendment, their supplications, their humiliations, their fastings, their mortifications, will not relieve them. Repent they will, and amend they will, and pray, and fast, and humble their souls, for they know these things to be their duty; but they know that their goodness extends not to Him with whom they have to do, nor is He profited by their righteousness They will be in the performance of all duties; but they expect not deliverance by any duty.” It is God,” say they, “with whom we have to do: our business is to hearken what he will say unto us.”

There are also other ways whereby sinful souls destroy themselves by false reliefs. Diversions from their perplexing thoughtfulness please them. They will fix on something or other that cannot cure their disease, but shall only make them forget that they are sick; as Cain, under the terror of his guilt, departed from the presence of the Lord, and sought inward rest in outward labour and employment. He went and built a city, Gen. iv. 17. Such courses Saul fixed on; first music, then a witch. Nothing more ordinary than for men thus to deal with their convictions. They see their sickness, feel their wound, and go to the Assyrian, Hos. v. 13. And this insensibly leads men into atheism. Frequent applications of creature-diversions unto convictions of sin are a notable means of bringing on final impenitency. Some drunkards had, it may be, never been so, had they not been first convinced of other sins. They strive to stifle the guilt of one sin with another. They fly from themselves unto themselves, from their consciences unto their lusts, and seek for relief from sin by sinning. This is so far from believers, that they will not allow lawful things to be a diversion of their distress. Use lawful things they may and will, but not to divert their thoughts from their distresses. These they know must be issued between God and them. Wear off they will not, but must be taken away. These rocks, and the like, whereof there are innumerable, I say, a gracious soul takes care to avoid. He knows it is God alone who is the Lord of his conscience, where his depths lie; God alone against whom he hath sinned; God alone who can pardon his sin. From dealing with him he will be neither enticed nor diverted.” To thee, O Lord,” saith he, “do I come; thy word concerning me must stand; upon thee will I wait. If thou hast no delight in me, I must perish. Other remedies I know are vain. I intend not to spend my strength for that which is not bread. Unto thee do I cry.” Here a sin-entangled soul is to fix itself. Trouble excites it to look for relief. Many things without it present themselves as a diversion; many things within it offer themselves for a remedy.” Forget thy sorrow,” say the former; “Ease thyself of it by us,” say the latter. The soul refuseth both, as physicians of no value, and to God alone makes its application. He hath wounded, and he alone can heal. And until any one that is sensible of the guilt of sin will come off from all reserves to deal immediately with God, it is in vain for him to expect relief.

2. Herein it is intense, earnest, and urgent; which was the second thing observed. It is no time now to be slothful. The soul’s all, its greatest concernments are at the stake. Dull, cold, formal, customary applications to God will not serve the turn. Ordinary actings of faith, love, fervency; usual seasons, opportunities, duties, answer not this condition. To do no more than ordinary now is to do nothing at all. He that puts forth no more strength and activity for his deliverance when he is in depths, ready to perish, than he doth, or hath need to do, when he is at liberty in plain and smooth paths, is scarcely like to escape. Some in such conditions are careless and negligent; they think, in ordinary course, to wear off their distempers; and that, although at present they are sensible of their danger, they shall yet have peace at last: in which frame there is much contempt of God. Some despond and languish away under their pressures. Spiritual sloth influenceth both these sorts of persons. Let us see the frame under consideration exemplified in another. We have an instance in the spouse, Cant. iii. 1–3. She had lost the presence of Christ, and so was in the very state and condition before described, verse 1. It was night with her, — a time of darkness and disconsolation; and she seeks for her beloved: “By night on my bed I sought him whom my soul loveth.” Christ was absent from her, and she was left unto depths and darkness upon that account; wherefore she seeks for him. But, as the most are apt to do in the like state and condition, she mends not her pace, goes not out of or beyond her course of ordinary duties, nor the frame she was usually in at other times. But what is the issue? Saith she, “I found him not.” This is not a way to recover a sense of lost love, nor to get out of her entanglements. And this puts her on another course; she begins to think that if things continue in this estate she shall be undone.” I go on, indeed, with the performance of duties still; but I have not the presence of my beloved, — I meet not with Christ in them. My darkness and trouble abides still. If I take not some other course, I shall be lost.” Well, saith she, “I will rise now,” verse 2; — “I will shake off all that case, and sloth, and customariness, that cleave to me.” Some more lively, vigorous course must be fixed on. Resolutions for new, extraordinary, vigorous, constant applications unto God, are the first general step and degree of a sin-entangled soul acting towards a recovery. “I will rise now.” And what doth she do when she is thus resolved? “I will,” saith she, “go about the streets, and in the broad ways; and seek him whom my soul loveth;” — “I will leave no ways or means unattempted whereby I may possibly come to a fresh enjoyment of him. If a man seek for a friend, he can look for him only in the streets, and in the broad ways, — that is, either in towns, or in the fields. So will I do,” saith the spouse. “In what way, ordinance, or institution soever, in or by what duty soever, public or private, of communion with others or solitary retiredness, Christ ever was or may be found, or peace obtained, ‘I will seek him,’ and not give over until I come to an enjoyment of him.” And this frame, this resolution, a soul in depths must come unto, if ever it expect deliverance. For the most part, men’s “wounds stink, and are corrupt, because of their foolishness,” as the psalmist complains, Ps. xxxviii. 5. They are wounded by sin, and through spiritual sloth they neglect their cure; this weakens them, and disquiets them day by day: yet they endure all, rather than they will come out of their carnal ease, to deal effectually with God in an extraordinary manner. It was otherwise with David: Ps. xxii. 1, 2, “Why,” saith he, “art thou so far from helping me, and from the words of my roaring? O my God, I cry in the daytime, and in the night season, and am not silent.” What ails the man? Can he not be quiet night nor day? never silent, never hold his peace? And if he be somewhat disquieted, can he not contain himself, but that he must roar and cry out? Yea, must he “roar” thus “all the day long,” as he speaks, Ps. xxxii. 3, and “groan all the night,” as Ps. vi. 6? What is the matter, with all this roaring, sighing, tears, roaring all the day, all night long? Ah! let him alone, his soul is bitter in him; he is fallen into depths; the Lord is withdrawn from him; trouble is hard at hand; yea, he is full of anxiety on the account of sin; there is no quietness and soundness in him; and he must thus earnestly and restlessly apply himself for relief. Alas! what strangers, for the most part, are men now-a-days to this frame! How little of the workings of this spirit is found amongst us! And is not the reason of it, that we value the world more, and heaven and heavenly things less, than he did? that we can live at a better rate, without a sense of the love off God in Christ, than he could do? And is it not hence that we every day see so many withering professors, that have in a manner lost all communion with God, beyond a little lip-labour or talking; the filthy savour of whose wounds are offensive to all but themselves? And so will they go on, ready to die and perish, rather than with this holy man thus stir up themselves to meet the Lord. Heman was also like unto him, Ps. lxxxviii. 11, 12. What sense he had of his depths he declares, verse 3: “My soul,” saith he, “is full of troubles; and my life draweth nigh unto the grave.” And what, course doth he steer in this heavy, sorrowful, and disconsolate condition? Why, saith he, “O Lord God of my salvation, I have cried day and night before thee: let my prayer come before thee: incline thine ear unto my cry,” verses 1, 2. Day and night he cries to the God of his salvation, and that with earnestness and importunity. This was his business, this was he exercised about all his days.

This is that which is aimed at — If a gracious soul be brought into the depths before mentioned and described, by reason of sin, when the Lord is pleased to lead him forth towards a recovery, he causeth him to be vigorous and restless in all the duties whereby he may make application to him for deliverance. Now, wherein this intenseness and earnestness of the soul, in its applications unto God, doth principally consist I shall briefly declare, when I have touched a little upon some considerations and grounds that stir it up thereunto:—

(1.) The greatest of men’s concernments may well put them on this earnestness. Men do not use to deal with dull and slothful spirits about their greatest concerns. David tells us that he was more concerned in the “light of God’s countenance” than the men of the world could be in their “corn and wine,” Ps. iv. 6, 7. Suppose a man of the world should have his house, wherein all his stock and riches are laid up, set on fire, and so the whole be in danger under his eye to be consumed, would he be calm and quiet in the consideration of it? Would he not bestir himself with all his might, and call in all the help he could obtain? and that because his portion, his all, his great concernment, lies at stake. And shall the soul be slothful, careless, dull, secure, when fire is put to its eternal concernments, — when the light of God’s countenance, which is of more esteem unto him than the greatest increase of corn and wine can be to the men of the world, is removed from him? It was an argument of prodigious security in Jonah, that he was fast asleep when the ship wherein he was was ready to be cast away for his sake. And will it be thought less in any soul, who, being in a storm of wrath and displeasure from God, sent out into the deep after him, shall neglect it, and sleep, as Solomon says, “on the top of a mast in the midst of the sea?” How did that poor creature, whose heart was mad on his idols, Judges xviii. 24, cry out when he was deprived of them! “Ye have taken away my gods,” saith he, “and what have I more?” And shall a gracious soul lose his God through his own folly, — the sense of his love, the consolation of his presence, — and not with all his might follow hard after him? Peace with God, joy in believing, such souls have formerly obtained. Can they live without them now in their ordinary walking? Can they choose but cry out with Job, “Oh that it were with us as in former days, when the candle of the Lord was upon our tabernacle?” chap xxix. 2–4; and with David, “O God, restore unto me the joy of thy salvation,” Ps. li. 12, “for O my God, I remember former enjoyments, and my soul is cast down within me?” Ps. xlii. 6. They cannot live without it. But suppose they might make a sorry shift to pass on in their pilgrimage whilst all is smooth about them, what will they do in the time of outward trials and distresses, when deep calleth unto deep, and one trouble excites and sharpens another? Nothing then will support them, they know, but that which is wanting to them; as Hab. iii. 17, 18, Ps. xxiii. 4: so that the greatness of their concernment provokes them to the earnestness mentioned.

(2.) They have a deep sense of these their great concernments. All men are equally concerned in the love of God and pardon of sin. Every one hath a soul of the same immortal constitution, equally capable of bliss and woe. But yet we see most men are so stupidly sottish, that they take little notice of these things. Neither the guilt of sin, nor the wrath of God, nor death, nor hell, are thought on or esteemed by them; they are their concernments, but they are not sensible of them. But gracious souls have a quick, living sense of spiritual things; for, —

[1.] They have a saving spiritual fight, whereby they are able to discern the true nature of sin and the terror of the Lord: for though they are now supposed to have lost the comforting light of the Spirit, yet they never lose the sanctifying light of the Spirit, the light whereby they are enabled to discern spiritual things in a spiritual manner; this never utterly departs from them. By this they see sin to be “exceeding sinful,” Rom. vii. 13. By this they know “the terror of the Lord,” 2 Cor. v. 11; and that “it is a fearful thing to fall into the hands of the living God,” Heb. x. 31. By this they discover the excellency of the love of God in Christ, which passeth knowledge, the present sense whereof they have lest. By this they are enabled to look within the vail, and to take a view of the blessed consolations which the saints enjoy whose communion with God was never interrupted. This represents to them all the sweetness, pleasure, joy, peace, which in former days they had, whilst God was present with them in love. By this are they taught to value all the fruits of the blood of Jesus Christ, of the enjoyment of many whereof they are at present cut short and deprived. All which, with other things of the like nature and importance, make them very sensible of their concernments.

[2.] They remember what it cost them formerly to deal with God about sin; and hence they know it is no ordinary matter they have in hand. They must again to their old work, take the old cup into their hands again. A recovery from depths is as a new conversion.

Ofttimes in it the whole work, as to the soul’s apprehension, is gone over afresh. This the soul knows to have been a work of dread, terror, and trouble, and trembles in itself at its new trials. And, —

[3.] The Holy Ghost gives unto poor souls a fresh sense of their deep concernments, on purpose that it may be a means to stir them up unto these earnest applications unto God. The whole work is his, and he carries it on by means suited to the compassing of the end he aimeth at; and by these means is a gracious soul brought into the frame mentioned. Now, there are sundry things that concur in and unto this frame:—

1st. There is a continual thoughtfulness about the sad condition wherein the soul is in its depths. Being deeply affected with their condition, they are continually ruminating upon it, and pondering it in their minds. So David declares the case to have been with him: Ps. xxxviii. 2–6, 8, “Thine arrows stick fast in me, and thy hand presseth me sore. There is no soundness in my flesh because of thine anger; neither is there any rest in my bones because of my sin. For mine iniquities are gone over mine head: as an heavy burden they are too heavy for me. My wounds stink and are corrupt because of my foolishness. I am troubled; I am bowed down greatly; I go mourning all the day long. I am feeble and sore broken: I have roared by reason of the disquietness of my heart.” Restlessness, deep thoughtfulness, disquietness of heart, continual heaviness of soul, sorrow and anxiety of mind, lie at the bottom of the applications we speak of. From these principles their prayers flow out; David adds, verse 9, “Lord, all my desire is before thee, and my groaning is not hid from thee.” This way all his trouble wrought. He prayed out of the abundance of his meditation and grief. Thoughts of their state and condition lie down with such persons, and rise with them, and accompany them all the day long. As Reuben cried, “The child is not; and I, whither shall I go?” so doth such a soul; — “The love of God is not, Christ is not; and I, whither shall I cause my sorrow to go? God is provoked, death is nigh at hand, relief is far away, darkness is about me. I have lost my peace, my joy, my song in the night. What do I think of duties? Can two walk together unless they be agreed? Can I walk with God in them, whilst I have thus made him mine enemy? What do I think of ordinances? Will it do me any good to be at Jerusalem, and not see the face of the King? to live under ordinances, and not to meet in them with the King of saints? May I not justly fear that the Lord will take his Holy Spirit from me until I be left without remedy?” With such thoughts as these are sin-entangled souls exercised, and they lie rolling in their minds in all their applications unto God.

2dly. We see the application itself consists in and is made by the prayer of faith, or crying unto God. Now, this is done with intenseness of mind; which hath a twofold fruit or propriety, — (1st.) Importunity; and, (2dly.) Constancy.

It is said of our blessed Saviour, that when he was in his depths about our sins, “he offered up prayers and supplications, with strong cries and tears,” Heb. v. 7.” Strong cries and tears” express the utmost intension of spirit. And David expresseth it by “roaring,” as we have seen before; as also by “sighing, groaning, and panting.” A soul in such a condition lies down before the Lord with sighs, groans, mourning, cries, tears, and roaring, according to the various working of his heart, and its being affected with the things that it hath to do; and this produceth, —

(1st.) Importunity. The power of the importunity of faith our Saviour hath marvellously set out, Luke xi. 5–10, as also, chap. xviii. 1. Importunate prayer is certainly prevailing; and importunity is, as it were, made up of these two things, — frequency of interposition and variety of arguings. You shall have a man that is importunate come unto you seven times a-day about the same business; and after all, if any new thought come into his mind, though he had resolved to the contrary, he will come again. And there is nothing that can be imagined to relate unto the business he hath in hand but he will make use of it, and turn it to the furtherance of his plea. So is it in this case. Men will use both frequency of interposition and variety of arguings: Ps. lxxxvi. 3, “I cry unto thee daily,” or rather, all the day. He had but that one business, and he attended it to the purpose. By this means we give God “no rest,” Isa. lxii. 7; which is the very character of importunity. Such souls go to God; and they are not satisfied with what they have done, and they go again; and somewhat abideth still with them, and they go to him again; and the heart is not yet emptied, they will go again to him, that he may have no rest. What variety of arguments are pleaded with God in this case I could manifest in the same David; but it is known to all. There is not any thing almost that he makes not a plea of, — the faithfulness, righteousness, name, mercy, goodness, and kindness of God in Jesus Christ; the concernment of others in him, both the friends and foes of God; his own weakness and helplessness, yea, the greatness of sin itself: “Be merciful to my sin,” saith he, “for it is great.” Sometimes he begins with some arguments of this kind; and then, being a little diverted by other considerations, some new plea is suggested unto him by the Spirit, and he returns immediately to his first employment and design; — all arguing great intension of mind and spirit.

(2dly.) Constancy also flows from intenseness. Such a soul will not give over until it obtain what it aims at and looks for; as we shall see in our process in opening this psalm.

And this is in general the deportment of a gracious soul in the condition here represented unto us. As poor creatures love their peace, as they love their souls, as they tender the glory of God, they are not to be wanting in this duty. What is the reason that controversies hang so long between God and your souls, that it may be you scarce see a good day all your lives? Is it not, for the most part, from your sloth and despondency of spirit? You will not gird up the loins of your minds, in dealing with God, to put them to a speedy issue in the blood of Christ. You go on and off, begin and cease, try and give over; and, for the most part, though your case be extraordinary, content yourselves with ordinary and customary applications unto God. This makes you wither, become useless, and pine away in and under your perplexities. David did not so; but after many and many a breach made by sin, yet, through quick, vigorous, restless actings of faith, all was repaired, so that he lived peaceably, and died triumphantly. Up, then, and be doing; let not your “wounds corrupt because of your folly.” Make thorough work of that which lies before you; be it long, or difficult, it is all one, it must be done, and is attended with safety. What you are like to meet withal in the first place shall nextly be declared.

The general frame of a gracious soul, in its perplexities about sin, hath been declared. Its particular actings, what it doth, what it meets withal, are nextly represented unto us.

First, then, in particular, it cries out, “If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?”

There is in the words a supposition, and an inference on that supposition. In the supposition there is, — 1. The name of God, that is fixed on as suited unto it; and, 2. The thing itself supposed. In the inference there is expressed the matter of it, to “stand;” and the manner of its proposal, wherein two things occur — 1. That it is expressed by way of interrogation. 2. The indefiniteness of that interrogation, “Who shall stand?”

“If thou, Lord.” He here fixes on another name of God, which is Jah; — a name, though from the same root with the former, yet seldom used but to intimate and express the terrible majesty of God: “He rideth on the heavens, and is extolled by his name Jah,” Ps. lxviii. 4. He is to deal now with God about the guilt of sin; and God is represented to the soul as great and terrible, that he may know what to expect and look for, if the matter must be tried out according to the demerit of sin.

What, then, saith he to Jah? אִם־עֲוֹנוֹת תִּשְׁמָר‎, — “If thou shouldest mark iniquities.” שָמַר‎ is to observe and keep as in safe custody; to keep, preserve, and watch diligently; so to remark and observe, as to retain that which is observed, to ponder it, and lay it up in the heart. Gen. xxxvii. 11, Jacob “observed” Joseph’s dream; that is, he retained the memory of it, and pondered it in his heart.

The marking of iniquities, then, here intended, is God’s so far considering and observing of them as to reserve them for punishment and vengeance. In opposition unto this marking, he is said not to see sin, to overlook it, to cover it, or remember it no more; that is, to forgive it, as the next verse declares.

I need not show that God so far marks all sins in all persons as to see them, know them, disallow them, and to be displeased with them. This cannot be denied without taking away of all grounds of fear and worship. To deny it is all one as to deny the very being of God; deny his holiness and righteousness, and you deny his existence. But there is a day appointed, wherein all the men of the world shall know that God knew and took notice of all and every one of their most secret sins. There is, then, a double marking of sin in God; neither of which can be denied in reference unto any sins, in any persons. The first is physical, consisting in his omniscience, whereunto all things are open and naked. Thus no sin is hid from him; the secretest are before the light of his countenance. All are marked by him. Secondly, moral, in a displicency with or displeasure against every sin; which is inseparable from the nature of God, upon the account of his holiness. And this is declared in the sentence of the law, and that equally to all men in the world. But the marking here intended is that which is in a tendency to animadversion and punishment, according to the tenor of the law. Not only the sentence of the law, but a will of punishing according to it, is included in it.” If,” saith the psalmist, “thou, the great and dreadful God, who art extolled by the glorious name Jah, shouldst take notice of iniquities, so as to recompense sinners that come unto thee according to the severity and exigence of thy holy law;” — what then? It is answered by the matter of the proposal, “Who can stand?” that is, none can so do. Τὸ γὰρ τίς ἐνταῦθα οὐδείς ἐστιν, says Chrysostom. This “who,” is none; no man; not one in the world. מִי יַעֲמֹד‎, “Quis stabit?” or “consistet,” — “Who can stand?” or abide and endure the trial? Every one on this supposition must perish, and that eternally. This the desert of sin, and the curse of the law, which is the rule of this marking of their iniquity, doth require. And there is a notable emphasis in the interrogation, which contains the manner of the inference.” Who can stand?” is more than if he had said, “None can abide the trial, and escape without everlasting ruin;” for the interrogation is indefinite; not, “How can I?” but,” Who can stand?,” When the Holy Ghost would set out the certainty and dreadfulness of the perishing of ungodly men, he doth it by such a kind of expression, wherein there is a deeper sense intimated into the minds of men than any words can well clothe or declare: 1 Pet. iv. 17, “What shall the end be of them that obey not the gospels.” and verse 18, “Where shall the ungodly and the sinner appears.” So here, “Who can stand?” There is a deep insinuation of a dreadful ruin as unto all with whom God shall so deal as to mark their iniquities. See Ps. i. 5.

The psalmist then addressing himself to deal with God about sin, lays down in the first place, in the general, how things must go, not with himself only, but with all the world, upon the supposition he had fixed: “This is not my case only; but it is so with all mankind, every one who is partaker of flesh and blood. Whether their guilt answer that which I am oppressed withal or no, all is one; guilty they are all, and all must perish. How much more must that needs be my condition, who have contracted so great a guilt as I have done!” Here, then, he lays a great argument against himself, on the supposition before laid down: “If none, the holiest, the humblest, the most believing soul, can abide the trial, can endure; how much less can I, who am the chiefest of sinners, the least of saints, who come unspeakably behind them in holiness, and have equally gone beyond them in sin!”

This is the sense and importance of the words. Let us now consider how they are expressive of the actings of the soul whose state and condition is here represented unto us, and what directions they will afford unto us, to give unto them who are fallen into the same state.

What depths the psalmist was in hath been declared; in them what resolution he takes upon himself to seek God alone for relief and recovery hath been also showed; and what earnestness in general he useth therein. Addressing himself unto God in that frame, with that purpose and resolution, the first thing he fixeth on in particular is the greatness of his sin and guilt, according to the tenor of the law. It appears, then, that, —

First, In a sin-perplexed soul’s addresses unto God, the first thing that presents itself unto him is God’s marking sin according to the tenor of the law. The case is the same in this matter with all sorts of sinners, whether before conversion or in relapses and entanglements after conversion. There is a proportion between conversion and recoveries. They are both wrought by the same means and ways, and have both the same effects upon the souls of sinners, although in sundry things they differ, not now to be spoken unto. What, then, is spoken on this head may be applied unto both sorts, — to them that are yet unconverted, and to them who are really delivered from their state and condition; but especially unto those who know not whether state they belong unto, that is, to all guilty souls. The law will put in its claim to all. It will condemn the sin, and try what it can do against the sinner. There is no shaking of it off; it must be fairly answered, or it will prevail. The law issues out an arrest for the debt; and it is to no purpose to bid the sergeant be gone, or to entreat him to spare. If payment be not procured, and an acquaintance produced, the soul must to prison.” I am going unto God,” saith the soul; “he is great and terrible, a marker of sin, and what shall I say unto him?” This makes him tremble, and cry out, “O Lord, who shall stand?” So that it appears hence that, —

Secondly, Serious thoughts of God’s marking sin according to the tenor of the law is a thing full of dread and terror to the soul of a sinner. But this is not all; he is not swallowed up in this amazement, crying out only, “Who can stand?” There is included in the words a thorough, sincere acknowledgment of his own sin and the guilt thereof. Mentioning the desert of sin, in his own case, he acknowledgeth his own. So that, —

Thirdly, Sincere sense and acknowledgment for sin, with self-condemnation in the justification of God, is the first peculiar, especial working of a gracious soul rising out of its entanglements. All this is included in these words. He acknowledgeth both his own guilt and the righteousness of God if he should deal with him according to the demerit of sin.

And these things lie in the words absolutely considered. But the state of the soul here represented carries us on farther. He rests not here, as we shall see in the opening of the next verse, the chief thing aimed at in the whole. And as a transition from the one to the other, that we may still carry on the general design at the entrance laid down, we must take along with us this farther observation:—

Fourthly, Though self-condemnation be an eminent preparation for the discovery of forgiveness in God, yet a poor distressed soul is not to rest in it, nor to rest upon it, but to pass on to the embracing of forgiveness itself.

There is yet a general proposition lying in the words that we may make use of in our passage, and it is this:— God’s marking of iniquities and man’s salvation are everlastingly inconsistent. I mean his marking them in the persons of sinners for the ends before mentioned.

Of some of these I shall farther treat, according as the handling of them conduceth to the purpose in hand.

That which I shall begin withal is that which was first laid down, about the effects of serious thoughts concerning God’s marking sin according to the tenor of the law; which, as I said, is the first thing that presents itself unto a sin-entangled soul in its addresses unto God.

But this shall not pass alone. I shall draw the two first observations into one, and make use of the first only in the confirmation of the other; which will express the sense of the words absolutely considered. The third and fourth will lead us on in the progress of the soul towards the relief sought after and proposed. That, therefore, which is to be first insisted on comes up to this proposition:—

In a sin-perplexed soul’s addresses unto God, the first thing that presents itself unto him is God’s marking of sin according to the tenor of the law; which of itself is apt to fill the soul with dread and terror.

I shall first somewhat speak unto it in this, as considered in itself, and then inquire into the concernment of the soul in it, whose condition is here described.

The Lord speaks of some who, when they hear the word of the curse, yet “bless themselves,” and say they shall have “peace,” Deut. xxix. 19. Let men preach and say what they will of the terror of the Lord, they will despise it; which God threatens with utter extermination. And he notes it again as an amazing wickedness, and the height of obdurateness, Jer. xxxvi. 24. Generally it is with sinners as it was with Gaal the son of Ebed, Judges ix., when he was fortifying of Sichem against Abimelech. Zebul tells him that Abimelech will come and destroy him.” Let him come,” saith Gaal, “I shall deal well enough with him. Let him bring forth his army; I fear him not.” But upon the very first appearance of Abimelech’s army he trembled for fear, verse 36. Tell obdurate sinners of the wrath of God, and that he will come to plead his cause against them; for the most part they take no notice of what you say, nor have any serious thoughts about it, but go on as if they were resolved they should deal well enough with him. Notwithstanding all their stoutness, a day is coming wherein fearfulness shall surprise them, and make them cry out, “Who among us shall dwell with devouring fire? who among us shall dwell with everlasting burnings?” Yea, if the Lord be pleased in this life, in an especial manner, to draw nigh to any of them, they quickly see that their “hearts cannot endure, nor can their hands be strong,” Ezek. xxii. 14. Their hands hang down, and their stout hearts tremble like an aspen leaf.

He who first sinned, and had first occasion to have serious thoughts about God’s marking of sin, gives us a notable instance of what we have affirmed; and the first in every kind is the measure of all that follows in the same kind. Gen. iii. 8, “He heard the voice of the Lord God;” so he had done before without the least trouble or consternation of spirit. He was made for communion with God; and that he might hear his voice was part of his blessedness. But now saith he, “I heard thy voice and was afraid, and hid myself.” He knew that God was coming on the inquest of sin, and he was not able to bear the thoughts of meeting him. Could he have gone into the bowels of the earth from whence he was taken, and have been there hid from God, he would not have failed to have attempted it. Things are now altered with him. In that God whom he loved before as a good, holy, powerful, righteous Creator, Preserver, Benefactor, and Rewarder, he saw nothing now but wrath, indignation, vengeance, and terror. This makes him tremble out those dreadful words, “I heard thy voice and was afraid, and hid myself.”

The giving out of the law afterwards evinces what effects the consideration of God’s proceeding with sinners according to the tenor of it must needs produce: Exod. xx. 18, 19, “All the people saw the thunderings and the lightnings, and the voice of the trumpet, and the mountain smoking;” as the apostle also describes it, Heb. xii. 18. In this manner came forth from the Lord that “fiery law,” Deut. xxxiii. 2; so that all who are concerned in it “did exceedingly quake and tremble.” And yet all this respects but the severity of the law in general, without the application of it unto any soul in particular. There is a solemnity that carrieth an awe with it in the preparation of an assize to be kept and held by poor worms like ourselves; but the dread of it is peculiar to the malefactors for whose trial and execution all this preparation is made. When a soul comes to think that all this dreadful preparation, this appearance of terrible majesty, these streams of the fiery law, are all pointed towards him, it will make him cry out, “Lord, who can stand?” And this law is still in force towards sinners, even as it was on the day wherein it was given on mount Sinai. Though Moses grew old, yet his strength never failed; nor hath his law, the law given by him, lost any thing of its strength, power, or authority towards sinners. It is still accompanied with thunderings and lightnings, as of old; and it will not fall to represent the terror of the Lord to a guilty soul.

Among the saints themselves I could produce instances to manifest that they have found it to be thus. The cases of Job, David, Heman are known. I shall only consider it in Christ himself. From himself he had no occasion of any discouraging thought, being holy, harmless, undefiled. He fulfilled all righteousness, did his Father’s will in all things, and abode in his love. This must needs be attended with the highest peace and most blessed joy. In the very entrance of his trials, he had a full persuasion of a comfortable issue and success; as we may see, Isa. i. 7–9. But yet when his soul was exercised with thoughts of God’s marking our iniquities upon him, it was “sorrowful unto death.” He was “sore amazed, and very heavy,” Mark xiv. 33, 34. His agony; his blood-sweat; his strong cries and supplications; his reiterated prayers, “If it be possible let this cup pass from me;” his last and dreadful cry, “My God, my God, why hast thou forsaken me?” — all manifest what apprehensions he had of what it was for God to mark iniquities. Well may poor sinners cry out, “Lord, who shall stand?” when the Son of God himself so trembled under the weight of it.

In serious thoughts of God’s marking sin, he is represented unto the soul under all those glorious, terrible attributes and excellencies which axe apt to beget a dread and terror in the hearts of sinners, when they have no relief from any covenant engagements in Christ. The soul looks upon him as the great lawgiver, James iv. 12, — able to revenge the breach of it, by destroying body and soul in hell fire; as one terrible in holiness, of purer eyes than to behold iniquity; so also in greatness and in power; the living God, into whose hands it is a fearful thing to fall; as attended with vindictive justice, saying, “Vengeance belongeth unto me, I will recompense,” Heb. x. 30. Now, for a soul to consider God, clothed with all these dreadful and terrible excellencies, coming to deal with sinners according to the tenor of his fiery law, it cannot but make him cry out, with Moses, “I exceedingly fear and quake.”

These things work on their minds the conclusion mentioned before, as asserted in these words, — namely, that God’s marking of sin according to the tenor of the law, and man’s salvation, are utterly inconsistent; a conclusion that must needs shake a soul when pressed under a sense of its own guilt.

When a person who is really guilty, and knows himself to be guilty, is brought unto his trial, he hath but these four grounds of hope that his safety and his trial may be consistent. He may think that either, — 1. The judge will not be able to find out or discover his crimes; or, 2. That some one will powerfully intercede for him with the judge; or, 3. That the rule of the law is not so strict as to take notice of his miscarriages; or, 4. That the penalty of it is not so severe but that there may be a way of escape. Cut him short of his expectations from some, one, or all of these, and all his hopes must of necessity perish. And how is it in this case?

1. Of the Judge we have spoken somewhat already. The present inquiry is, Whether any thing may be hid from him or no, and so a door of escape be opened to a sinner? The apostle tells us that “all things are naked and open unto him,” Heb. iv. 13; and the psalmist, that “there is not a thought in our hearts, nor a word in our tongue, but he understandeth it afar off, and knoweth it altogether,” Ps. cxxxix. 2–4. What the sinner knows of himself that may cause him to fear, that God knows; and what he knows not of himself that deserves his fear, that God knows also: “He is greater than our hearts, and knoweth all things,” 1 John iii. 20. When God shall not only set in order before the sinner the secret sins which he retains some remembrance of, but also brings to mind and represents unto him that world of filth and folly which either he never took any real notice of or hath utterly forgotten, it will trouble him, yea, confound him.

2. But may not this Judge be entreated to pass by what he knows, and to deal favourably with the sinner? May not an intercessor be obtained to plead in the behalf of the guilty soul? Eli determines this matter, 1 Sam. ii. 25, “If one man sin against smother, the judge shall judge him; but if a man sin against the Lord, who shall intreat for him?” “There is not,” saith Job, “between us מוֹכִיחַ‎, one that might argue the case, in pleading for me, and so make up the matter, ‘laying his hand upon us both,’ ” chap. ix. 33. We now consider a sinner purely under the administration of the law, which knows nothing of a mediator. In that case, who shall take upon him to intercede for the sinner? Besides that all creatures in heaven and earth are engaged in the quarrel of God against sinners, and besides the greatness and terror of his majesty, that will certainly deter all or any of them from undertaking any such work, what is the request that in this case must be put up unto God? Is it not that he would cease to be holy, leave off from being righteous, relinquish his throne, deny himself and his sovereignty, that a rebel, a traitor, his cursed enemy, may live and escape his justice? Is this request reasonable? Is he fit to intercede for sinners that make it? Would he not by so doing prove himself to be the greatest of them? The sinner cannot, then, expect any door of escape to be opened unto him; all the world is against him; and the case must be tried out nakedly between God and him. But, —

3. It may be the rule of the law whereby the sinner is to be tried is not so strict, but that, in the case of such sins as he is guilty of, it may admit of a favourable interpretation; or that the good that he hath done may be laid in the balance against his evil, and so some relief be obtained that way. But the matter is quite otherwise. There is no good action of a sinner, though it were perfectly good, that can lie in the balance with, or compensate the evil of, the least sin committed; for all good is due on another account, though no guilt were incurred. And the payment of money that a man ewes, that he hath borrowed, makes no satisfaction for what he hath stole; no more will our duties compensate for our sins. Nor is there any good action of a sinner but it hath evil and guilt enough attending it to render itself unacceptable; so that men may well cease from thoughts of their supererogation. Besides, where there is any one sin, if all the good in the world might be supposed to be in the same person, yet, in the indispensable order of our dependence on God, nothing of that good could come into consideration until the guilt of that sin were answered for unto the utmost. Now, the penalty of every sin being the eternal ruin of the sinner, all his supposed good can stand him in little stead. And for the law itself, it is an issue of the holiness, righteousness, and wisdom of God; so that there is not any evil so great or small but is forbidden in it, and condemned by it. Hereupon David so states this whole matter, Ps. cxliii. 2, “Enter not into judgment with thy servant, for in thy sight shall no man living be justified;” — that is, if things are to be tried out and determined by the law, no sinner can obtain acquitment; as Paul declares the sense of that place to be, Rom. iii. 20, Gal. ii. 16. But yet, —

4. It may be the sentence of the law is not so fierce and dreadful, but that, though guilt be found, there may be yet a way of escape. But the law speaks not one word on this side death to an offender. There is a greatness and an eternity of wrath in the sentence of it; and it is God himself who hath undertaken to see the vengeance of it executed. So that, on all these accounts, the conclusion mentioned must needs be fixed in the soul of a sinner that entertains thoughts of drawing nigh to God.

Though what hath been spoken may be of general use unto sinners of all sorts, whether called home to God or yet strangers to him, yet I shall not insist upon any general improvement of it, because it is intended only for one special end or purpose. That which is aimed at is, to show what are the first thoughts that arise in the heart of a poor entangled soul, when first he begins to endeavour a recovery in a returnal unto God. The law immediately puts in its claim unto him and against him; — God is represented unto him as angry, displeased, provoked; and his terror more or less besets him round about. This fills him with fear, shame, and confusion of face; so that he knows not what to do. These troubles are greater or lesser, according as God seeth it best for the poor creature’s present humiliation and future safety. What, then, doth the sinner? what are his thoughts hereupon? Doth he think to fly from God, and to give over all endeavours of recovery? Doth he say, “This God is a holy and terrible God; I cannot serve him; it is to no purpose for me to look for any thing but fury and destruction from him: and therefore I had as good give over as persist in my design of drawing nigh to him?” It cannot be denied but that in this case thoughts of this nature will be suggested by unbelief, and that sometimes great perplexities arise to the soul by them: but this is not the issue and final product of this exercise of the soul; it produceth another effect; it calls for that which is the first particular working of a gracious soul arising out of its sin-entanglements. This is, as was declared, a sincere sense of sin, and acknowledgment of it, with self-condemnation in the justification of God; this is the first thing that a soul endeavouring a recovery from its depths is brought and wrought unto. His general resolution, to make serious and thorough work with what he hath in hand, was before unfolded. That which, in the next place, we are directed unto in these words is, the reflection on itself, upon the consideration of God’s marking iniquity, now mentioned. This is faith’s great and proper use of the law; the nature whereof shall be farther opened in the next discourse.

What is the frame of the soul in general that is excited by grace, and resolves in the strength thereof to attempt a recovery out of the depths of sin-entanglements, hath been declared. We have also showed what entertainments, in general, such a soul had need to expect, yea, ordinarily shall be sure to meet withal. It may be he goes forth at first like Samson with his locks cut, and thinks he will do as at other times; but he quickly finds his peace lost, his wounds painful, his conscience restless, God displeased, and his whole condition, as the utmost of his own apprehension, hazardous. This fills him with the thoughts expressed in this third verse, and fixes the conclusion in his mind discoursed of before. He finds now that he hath the law afresh to deal withal. Thence ariseth that sense and acknowledgment of sin, that self-condemnation in the justification of God, whereof we now speak. He grows not sullen, stubborn, displeased, and so runs away from God; he doth not “utterly faint,” despond, and give over, he pleads not any thing in his own justification or for the extenuation of his sin and guilt; he quarrelleth not with, he repineth not against, the holiness, severity, and righteousness of the law of God; but reflects wholly on himself, his own unworthiness, guilt, and desert, and in a sense of them lies down at the foot of God, in expectation of his word and sentence.

Three things in this condition we ascribe unto such a soul:—

First, A sincere sense of sin. There is a twofold sense of sin. The one is general and notional; whereby a man knows what sin is, that himself is a sinner, — that he is guilty of this or that, these or those sins; only his heart is not affected proportionably to that discovery and knowledge which he hath of these things. The other is active and efficacious. The soul being acquainted with the nature of sin, with its own guilt in reference unto sin in general, as also to this or that sin, is universally influenced by that apprehension unto suitable affections and operations.

Of both these we have an instance in the same person. David, before Nathan’s coming to him, had the former; afterwards he had the latter also. It cannot be imagined but that, before the coming of the prophet, he had a general knowledge and sense, not only absolutely of the nature of sin, but also that himself was a sinner, and guilty of those very sins which afterward he was reproved for. To think otherwise is to suppose not only that he was unsainted, but unmanned also and turned into a beast. But yet this wrought not in him any one affection suitable to his condition. And the like may be said of most sinners in the world. But now, when Nathan comes to him, and gives him the latter efficacious sense whereof we speak, we know what effects it did produce.

It is the latter only that is under consideration; and that also is twofold — 1. Legal, or antecedaneous unto conversion; 2. Evangelical, and previous to the recovery from depths, whereof we treat. How these two differ, and how they may be discerned one from the other, being both of them in their kind sincere, is not my business to declare.

Now, this last, which we assign as the first duty, work, or acting of a returning soul, is a deep and practical apprehension, wrought in the mind and heart of a believing sinner by the Holy Ghost, of sin and its evils, in reference unto the law and love of God, the cross and blood of Christ, the communion and consolation of the Spirit, and all the fruits of love, mercy, or grace that it hath been made partaker of, or on gospel ground hoped for.

1. The principal efficient cause of it is the Holy Ghost. He it is who “convinceth of sin,” John xvi. 8. He works indeed by means, — he wrought it in David by the ministry of Nathan, and he wrought it in Peter by the look of Christ, — but his work it is; no man can work upon his own soul. It will not spring out of men’s rational considerations. Though men may exercise their thoughts about such things, as one would think were enough to break the heart of stones, yet if the Holy Ghost put not forth a peculiar efficacy of his own, this sense of sin will not be wrought or produced. As the waters at the pool of Bethesda were not troubled but when an angel descended and moved them, no more will the heart for sin without a saving illapse of the Holy Ghost.

2. It is deep apprehension of sin and the evils of it. Slight, transient thoughts about them amount not to the sense of which we speak.” My sorrow,” saith David, “is continually before me,” Ps. xxxviii. 17. It pressed him always and greatly. Hence he compares this sense of sin wrought by the Holy Ghost to “arrows that stick in the flesh,” verse 2; they pain sorely and are always perplexing. Sin, in this sense of it, lays hold on the soul, so that the sinner cannot look up, Ps. xl. 12; and it abides with him, making “his sore run in the night without ceasing,” Ps. lxxvii. 2, and depriveth the soul of rest.” My soul,” saith he, “refused to be comforted.” This apprehension of sin lies down and rises with him in whom it is. Transient thoughts, attended with infrequent sighs and ejaculations, little become a returning soul. And, —

3. It is practical. It is not seated only in the speculative part of the mind, hovering in general notions, but it dwells in the practical understanding, which effectually influenceth the will and affections, — such an apprehension as from which sorrow and humiliation are inseparable. The acts of the practical understanding do so necessarily produce together with them suitable acts of the will and affections, that some have concluded that those are indeed proper acts of the will which are usually ascribed to the understanding. It is so in the mind as that the whole soul is cast into the mould and likeness of it; humiliation, sorrow, self-abhorrency, do live and die with it.

4. (1.) It hath, in the first place, respect unto the law of God. There can be no due consideration of sin wherein the law hath not its place. The law calls for the sinner, and he willingly gives up his sin to be judged by it. There he sees it to be “exceeding sinful,” Rom. vii. 13. Though a believer be less under the power of the law than others, yet he knows more of the authority and nature of it than others; he sees more of its spirituality and holiness. And the more a man sees of the excellency of the law, the more he sees of the vileness of sin. This is done by a soul in its first endeavour of a recovery from the entanglements of sin. He labours thoroughly to know his disease, that he may be cured. It will do him no good, he knows, to be ignorant of his distemper or his danger. He knows that if his wounds be not searched to the bottom, they will stink and be corrupt. To the law, then, he brings himself and his sin. By that he sees the vileness of the one and the danger of the other. Most men lie still in their depths, because they would willingly escape the first step of their rising. From the bottom of their misery, they would fain at once be at the top of their felicity. The soul managed in this work by the Holy Ghost doth not so. He converseth with the law, brings his sin unto it, and fully hears the sentence of it. When the sin is thoroughly condemned, then he farther takes care of the sinner. As ever you desire to come to rest, avoid not this entrance of your passion unto it. Weigh it well, and attend unto what the law speaks of your sin and its desert, or you will never make a due application to God for forgiveness. As ever you would have your souls justified by grace, take care to have your sins judged by the law.

(2.) There is a respect in it to the love of God; and this breaks the heart of the poor returning sinner. Sorrow from the law shuts itself up in the soul, and strangleth it. Sorrow from the thoughts of the love of God opens it, and causeth it to flow forth. Thoughts of sinning against the love of God, managed by the Holy Ghost; — what shall I say? their effects in the heart are not to be expressed. This made Ezra cry out, “O my God, I am ashamed and blush to lift up my face to thee,” chap. ix. 6; and verse 10, “What shall we say after this?” After what? Why, all the fruits of love and kindness they had been made partakers of. Thoughts of love and sin laid together make the soul blush, mourn, be ashamed, and confounded in itself. So Ezek. xxxvi. 31, “Then shall ye remember your own evil ways, and your doings that were not good.” When shall they do so? When thoughts and apprehensions of love shall be brought home to them; and, saith he, “Then shall ye lothe yourselves in your own sight.” The soul now calls to mind what love, what kindness, and what mercy, what grace, what patience hath been exercised towards it, and whereof it hath been made partaker. The thoughts of all these now come in upon him as streams of water. Such mercy, such communion, such privileges, such hopes of glory, such tastes of heaven, such peace, such consolation, such joy, such communications of the Spirit, — all to a poor, wretched, cursed, lost, forlorn sinner; and all this despised, neglected! the God of them all provoked, forsaken! “Ah,” saith the soul, “whither shall I cause my sorrow to go?” This fills him with shame and confusion of face, makes him mourn in secret, and sigh to the breaking of the loins. And then, —

(3.) The blood and cross of Christ is also brought to remembrance by the Holy Ghost. “Ah,” saith the soul, “have I thus requited the wonderful, astonishing love of my Redeemer? Is this the return, the requital, I have made unto him? Are not heaven and earth astonished at the despising of that love, at which they are astonished?” This brake Peter’s heart upon the look of Christ. Such words as these from Christ will, in this condition, sound in the ears of the soul: “Did I love thee, and leave my glory to become a scorn and reproach for thy sake? Did I think my life, and all that was dear unto me, too good for thee, to save thee from the wrath to come? Have I been a wilderness unto thee, or a land of darkness? What could I have done more for thee? When I had nothing left but my life, blood, and soul, they went all for thee, that thou mightst live by my death, be washed in my blood, and be saved through my soul’s being made an offering for thee! And hast thou thus requited my love, to prefer a lust before me, or by mere sloth and folly to be turned away from me? Go, unkind and unthankful soul, and see if thou canst find another Redeemer.” This overwhelms the soul, and even drowns it in tears of sorrow. And then the bitterness also of the sufferings of Christ are Brought to mind: “They look on him whom they have pierced, and mourn,” Zech. xii. 10. They remember his gall and wormwood, his cry and tears, his agony and sweat, his desertion and anguish, his blood and death, the sharpness of the sword that was in his soul, and the bitterness of the cup that was put into his hand. Such a soul now looks on Christ, bleeding, dying, wrestling with wrath and curse for him, and seeth his sin in the streams of blood that issued from his side. And all this increaseth that sense of sin whereof we speak. Also, —

(4.) It relates to the communion and consolations of the Holy Ghost, with all the privileges and fruits of love we are by him made partakers of. The Spirit is given to believers, upon the promise of Christ, to dwell in them. He takes up their hearts to be his dwelling-place. To what ends and purposes? That he may purify and sanctify them, make them holy, and dedicate them to God; to furnish them with grace and gifts; to interest them in privileges; to guide, lead, direct, comfort them; to seal them unto the day of redemption. Now, this Spirit is grieved by sin, Eph. iv. 30, and his dwelling-place defiled thereby, 1 Cor. vi. 19, iii. 17. Thoughts hereof greatly sharpen the spiritual sense of sin in a recovering soul. He considers what light, what love, what joy, what consolation, what privileges, it hath by him been made partaker of; what motions, warnings, workings to keep it from sin, it hath found from him; and says within itself, “What have I done? whom have I grieved, whom have I provoked? What if the Lord should now, for my folly and ingratitude, utterly take his Holy Spirit from me? What if I should have so grieved him that he will dwell in me no more, delight in me no more? What dismal darkness and disconsolation, yea, what utter ruin should I be left unto! However, what shame and confusion of face belongs to me for my wretched disingenuity and ingratitude towards him!”

This is the First thing that appears in the returning soul’s actings and frame, — a sincere sense of sin on the account mentioned, wrought in it by the Holy Ghost. And this a soul in the depths described must come unto, if ever it expects or looks for deliverance and a recovery. Let not such persons expect to have a renewed sense of mercy without a revived sense of sin.

Secondly. From hence proceedeth an ingenuous, free, gracious acknowledgment of sin. Men may have a sense of sin, and yet suffer it to lie burning as a fire shut up in their bones, to their continual disquietment, and not he able to come off unto a free, soul-opening acknowledgment; yea, confession may be made in general, and mention therein of that very sin wherewith the soul is most entangled, and yet the soul come short of a due performance of this duty. Consider how the case stood with David: Ps. xxxii. 3, “When I kept silence, my bones waxed old through my roaring all the day long.” How could David keep silence, and yet roar all the day long? What is that silence which is consistent with roaring? It is a mere negation of that duty which is expressed, verse 5, that is intended: “I acknowledged my sin unto thee, and mine iniquity have I not hid.” It was not a silence of submission and waiting on God that he intends; that would not have produced a wasting of his spiritual strength, as he complains this silence did: “My bones waxed old.” Nor yet was it a sullen, stubborn, and contumacious frame that was upon him; but he notes, saith Calvin (and he says well), “Affectum qui medius est inter tolerantiam et contumaciam, vitio et virtuti affinis;” — “An affection between patience and stubbornness, bordering on the one and other.” That is, he had a deep sense of sin; this disquieted and perplexed him all the day long; which he calls his roaring. It weakened and wearied him, making his bones wax old, or his strength decay; yet was he not able to bring his heart to that ingenuous, gracious acknowledgment which, like the lancing of a festered wound, would have given at least some ease to his soul. God’s children are ofttimes in this matter like ours. Though they are convinced of a fault, and are really troubled at it, yet they will hardly acknowledge it. So do they. They will go up and down, sigh and mourn, roar all the day long; but an evil and untoward frame of spirit, under the power of unbelief and fear, keeps them from this duty.

Now, that this acknowledgment may be acceptable unto God, it is required, first, that it be free; then, that it be full.

1. It must be free, and spiritually ingenuous. Cain, Pharaoh, Ahab, Judas, came all to an acknowledgment of sin; but it was whether they would or no. It was pressed out of them; it did not flow from them. The confession of a person under the convincing terrors of the law or dread of imminent judgments is like that of malefactors on the rack, who speak out that for which themselves and friends must die. What they say, though it be the truth, is a fruit of force and torture, not of any ingenuity of mind. So is it with merely convinced persona They come not to the acknowledgment of sin with any more freedom. And the reason is, because all sin hath shame; and for men to be free unto shame is naturally impossible, shame being nature’s shrinking from itself and the posture it would appear in. But now the returning soul hath never more freedom, liberty, and aptitude of spirit, than when he is in the acknowledgment of those things whereof he is most ashamed. And this is no small evidence that it proceeds from that Spirit which is attended with that liberty; for “where the Spirit of the Lord is, there is liberty,” 2 Cor. iii. 17. When David was delivered from his silence, he expresseth this frame in the performance of his duty: Ps. xxxii. 5, “I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions.” His mouth is now open, and his heart enlarged, and he multiplies one expression upon another to manifest his enlargement. So doth a soul rising out of its depths, in this beginning of this address unto God. Having the sense of sin before described wrought in him by the Holy Ghost, his heart is made free, and enlarged unto an ingenuous acknowledgment of his sin before the Lord. Herein he pours out his soul unto God, and hath not more freedom in any thing than in dealing about that whereof he is most ashamed.

2. Full also it must be. Reserves ruin confession. If the soul have any secret thought of rolling a sweet morsel under its tongue, of a bow in the house of Rimmon, it is like part of the price kept back, which makes the whole robbery instead of an offering. If there be remaining a bitter root of favouring any one lust or sin, of any occasion of or temptation unto sin, let a man be as open, free, and earnest as can be imagined in the acknowledgment of all other sins and evils, the whole duty is rendered abominable. Some persons, when they are brought into depths and anguish about any sin, and are thereon forced to the acknowledgment of it, at the same time they are little concerned with their other follies and iniquities, that, it may be, are no less provoking unto God than that is from whence their present trouble doth arise. “Let not,” as James speaks in another case, “such a man think that he shall receive any thing of the Lord.” It must be full and comprehensive, as well as free and ingenuous.

And of such importance is the right performance of this duty, that the promise of pardon is ofttimes peculiarly annexed unto it, as that which certainly carries along with it the other duties which make up a full returnal unto God, Prov. xxviii. 13; 1 John i. 9. And that place in Job is remarkable, chap. xxxiii. 27, 28, “He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not; he will deliver his soul from going into the pit, and his life shall see the light.” He shall not only be made partaker of pardon, but of consolation also, and joy in the light of God’s countenance.

Thirdly. There yet remains self-condemnation with the justification of God, which lies expressly in the words of the verse under consideration; and hereof are two parts:—

1. Self-abhorrency, or dislike. The soul is now wholly displeased with itself, and reflects upon itself with all affections of regret and trouble. So the apostle declares it to have been with the Corinthians, when their godly sorrow was working in them, 2 Cor. vii. 11. Among other things, it wrought in them “indignation and revenge;” or a reflection on themselves with all manner of dislike and abhorrency. In the winding up of the controversy between God and Job, this is the point he rests in. As he had come in general to a free, full, ingenuous acknowledgment of sin, chap. xl. 4, 5, so in particular he gives up his whole contest in this abhorrency of himself, chap. xlii. 6, “I abhor myself, and repent in dust and ashes.” “What a vile, wretched creature have I been!” saith the soul. “I blush and am ashamed to think of my folly, baseness, and ingratitude. Is it possible that I should deal thus with the Lord? I abhor, I loathe myself; I would fly anywhere from myself, I am so vile and loathsome, — a thing to be despised of God, angels, and men.” And, —

2. There is self-judging in it also. This the apostle invites the Corinthians unto, 1 Epist. xi. 31, “If we would judge ourselves, we should not be judged.” This is a person pronouncing sentence on himself according to the tenor of the law. The soul brings not only its sin but itself also to the law. It puts itself, as to merit and desert, under the stroke and severity of it. Hence ariseth a full justification of God in what sentences soever he shall be pleased to pronounce in the case before him.

And these three things which we have passed through compose the frame and first actings of a gracious soul rising from its depths. They are all of them signally expressed in that place where we have a signal recovery exemplified, Hos. xiv. 1–3. And this makes way for the exaltation of grace, the great thing in all this dispensation aimed at by God, Eph. i. 6. That which he is now doing is to bring the soul to glory in him, 1 Cor. i. 31; which is all the return he hath from his large and infinitely bountiful expenses of grace and mercy. Now, nothing can render grace conspicuous and glorious until the soul come to this frame. Grace will not seem high until the soul be laid very low. And this also suits or prepares the soul for the receiving of mercy in a sense of pardon, the great thing aimed at on the part of the sinner; and it prepares it for every duty that is incumbent on him in that condition wherein he is. This brings the soul to waiting with diligence and patience. If things presently answer not our expectation, we are ready to think we have done what we can; if it will be no better, we must bear it as we are able; — which frame God abhors. The soul in this frame is contented to wait the pleasure of God, as we shall see in the close of this psalm. “Oh,” saith such a one, “if ever I obtain a sense of love, if ever I enjoy one smile of his countenance more, it is of unspeakable grace. Let him take his own time, his own season; it is good for me quietly to wait, and to hope for his salvation.” And it puts the soul on prayer; yea, a soul in this frame prays always. And there is nothing more evident than that want of a thorough engagement unto the performance of these duties is the great cause why so few come clear off from their entanglement all their days. Men heal their wounds slightly; and, therefore, after a new, painful festering, they are brought into the same condition of restlessness and trouble which they were in before.

The soul is not to be left in the state before described. There is other work for it to apply itself unto, if it intend to come unto rest and peace. It hath obtained an eminent advantage for the discovery of forgiveness; but to rest in that state wherein it is, or to rest upon it, will not bring it into its harbour. Three things we discovered before in the soul’s first serious address unto God for deliverance, — sense of sin, acknowledgment of it, and self-condemnation. Two evils there are which attend men oftentimes when they are brought into that state. Some rest in it, and press no farther; some rest upon it, and suppose that it is all which is required of them. The psalmist avoids both these, and notwithstanding all his pressures reacheth out towards forgiveness, as we shall see in the next verse. I shall briefly unfold these two evils, and show the necessity of their avoidance:—

First, By resting or staying in it, I mean the soul’s desponding, through discouraging thoughts that deliverance is not to be obtained. Being made deeply sensible of sin, it is so overwhelmed with thoughts of its own vileness and unworthiness as to sink under the burden. Such a soul is “afflicted, and tossed with tempest, and not comforted,” Isa. liv. 11, until it is quite weary; — as a ship in a storm at sea, when all means of contending are gone, men give up themselves to be driven and tossed by the winds and seas at their pleasure. This brought Israel to that state wherein he cried out, “My way is hid from the Lord, and my judgment is passed over from my God,” chap. xl. 27; and Zion, “The Lord hath forsaken me, and my Lord hath forgotten me,” chap. xlix. 14. The soul begins secretly to think there is no hope; God regardeth it not; it shall one day perish; relief is far away, and trouble nigh at hand. These thoughts do so oppress them, that though they forsake not God utterly to their destruction, yet they draw not nigh unto him effectually to their consolation.

This is the first evil that the soul in this condition is enabled to avoid. We know how God rebukes it in Zion: “Zion said, The Lord hath forsaken me, and my Lord hath forgotten me,” chap. xlix. 14. But how foolish is Zion, how froward, how unbelieving in this matter! What ground hath she for such sinful despondencies, such discouraging conclusions? “Can a woman,” saith the Lord, “forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee.” The like reproof he gives to Jacob upon the like complaint, chap. xl. 28–31. There is nothing that is more provoking to the Lord, nor more disadvantageous unto the soul, than such sinful despondency; for, —

1. It insensibly weaken, the soul, and disenables it both for present duties and future endeavour, Hence some poor creatures mourn, and even pine away in this condition, never getting one step beyond a perplexing sense of sin all their days. Some have dwelt so long upon it, and have so entangled themselves with a multitude of perplexed thoughts, that at length their natural faculties have been weakened and rendered utterly useless; so that they have lost Both sense of sin and every thing else. Against some, Satan hath taken advantage to cast in so many entangling objections into their minds, that their whole time hath been taken up in proposing doubts and objections against themselves; with these they have gone up and down to one and another, and being never able to come unto a consistency in their own thoughts, they have spent all their days in a fruitless, sapless, withering, comfortless condition. Some, with whom things come to a better issue, are yet for a season brought to that discomposure of spirit, or are so filled with their own apprehensions, that when the things which are most proper to their condition are spoken to them, they take no impression in the least upon them. Thus the soul is weakened by dwelling too long on these considerations; until some cry with those in Ezek. xxxiii. 10, “Our sins are upon us, we pine away in them, how should we then live?”

2. This frame, if it abides by itself, will insensibly give countenance unto hard thoughts of God, and so to repining and weariness in waiting on him. At first the soul neither apprehends nor fears any such issue It supposeth that it shall condemn and abhor itself and justify God, and that for ever. But when relief comes not in, this resolution begins to weaken. Secret thoughts arise in the heart that God is austere, inexorable, and not to be dealt withal. This sometimes casts forth such complaints as will bring the soul unto new complaints before it comes to have an issue of its trials. Here, in humiliation antecedaneous to conversion, many a convinced person perisheth. They cannot wait God’s season, and perish under their impatience. And what the saints of God themselves have been overtaken withal in their depths and trials, we have many examples and instances. Delight and expectations are the grounds of our abiding with God. Both these are weakened by a conquering, prevailing sense of sin, without some relief from the discovery of forgiveness, though at a distance. And, therefore, our perplexed soul stays not here, but presseth on towards that discovery.

Secondly, There is a resting on this frame that is noxious and hurtful also. Some finding this sense of sin, with those other things that attend it, wrought in them in some measure, begin to think that now all is well, this is all that is of them required. They will endeavour to make a life from such arguments of comfort as they can take from their trouble. They think this a ground of peace, that they have not peace. Here some take up before conversion, and it proves their ruin. Because they are convinced of sin, and troubled about it, and burdened with it, they think it shall be well with them. But were not Cain, Esau, Saul, Ahab, Judas, convinced of sin and burdened with it? Did this profit them? did it interest them in the promises? Did not the wrath of God overtake them notwithstanding? So is it with many daily; they think their conviction is conversion, and that their sins are pardoned because they have been troubled.

This, then, is that which we reject, which the soul in this condition doth carefully avoid, — so to satisfy itself with its humiliation, as to make that a ground of supportment and consolation, being thereby kept off from exercising faith for forgiveness; for this is, —

1. A fruit of self-righteousness. For a soul to place the spring of its peace or comfort in any thing of its own, is to fall short of Christ and to take up in self. We must not only be “justified,” but “glory” in him also, Isa. xlv. 25. Men may make use of the evidence of their graces, but only as mediums to a farther end; not as the rest of the soul in the least. And this deprives men’s very humiliations of all gospel humility. True humility consists more in believing than in being sensible of sin. That is the soul’s great self-emptying and abasing; this may consist with an obstinate resolution to scamble for something upon the account of self-endeavours.

2. Though evangelical sense of sin be a grace, yet it is not the uniting grace; it is not that which interests us in Christ, not that which peculiarly and in its own nature exalts him. There is in this sense of sin that which is natural and that which is spiritual; or the matter of it and its spirituality. The former consists in sorrow, trouble, self-abasement, dejection, and anxiety of mind, with the like passions. Of these I may say, as the apostle of afflictions, “They are not joyous, but grievous.” They are such as are accompanied with the aversation of the object which they are conversant about. In their own nature they are no more but the soul’s retreat into itself, with an abhorrency of the objects of its sorrow and grief. When these affections are spiritualized, their nature is not changed. The soul in and by them acts according to their nature; and doth by them, as such, but retreat into itself, with a dislike of that they are exercised about To take up here, then, must needs be to sit down short of Christ, whether it be for life or consolation.

Let there be no mistake. There can be no evangelical sense of sin and humiliation where there is not union with Christ, Zech. xii. 10. Only in itself and in its own nature it is not availing. Now, Christ is the only rest of our souls; in any thing, for any end or purpose, to take up short of him is to lose it. It is not enough that we be “prisoners of hope,” but we must “turn to our stronghold,” Zech. ix. 12; not enough that we are “weary and heavy laden,” but we must “come to him,” Matt. xi. 28–30. It will not suffice that we are weak, and know we are weak, but we must “take hold on the strength of God,” Isa. xxvii. 4, 5.

3. Indeed, pressing after forgiveness is the very life and power of evangelical humiliation. How shall a man know that his humiliation is evangelical, that his sorrow is according to God? Is it not from hence he may be resolved, that he doth not in it as Cain did, who cried his sins were greater than he could bear, and so departed from the presence of God; nor as Judas did, who repented and hanged himself; nor as Felix did, — tremble for a while, and then return to his lusts; nor as the Jews did in the prophet, pine away under their iniquities because of vexation of heart? Nor doth he divert his thoughts to other things, thereby to relieve his soul in his trouble; nor fix upon a righteousness of his own; nor slothfully lie down under his perplexity, but in the midst of it he plies himself to God in Christ for pardon and mercy. And it is the soul’s application unto God for forgiveness, and not its sense of sin, that gives unto God the glory of his grace.

Thus far, then, have we accompanied the soul in its depths. It is now looking out for forgiveness; which, what it is, and how we come to have an interest in it, the principal matter in this discourse intended, is nextly to be considered.

The state and condition of the soul making application unto God in this psalm is recounted, verse 1. It was in the “depths” not only providential depths of trouble, affliction, and perplexities thereon; but also depths of conscience, distress on the account of sin; as in the opening of those words have been declared.

The application of this soul unto God, with restless fervency and earnestness, in that state and condition; its consideration in the first place of the law, and the severity of God’s justice in a procedure thereon, with the inevitable ruin of all sinners if God insist on that way of dealing with them, — have also been opened and manifested from the foregoing verses.

Being in this estate, perplexed in itself, lost in and under the consideration of God’s marking iniquity according to the tenor of the law, that which it fixes on, from whence any relief, stay, or supportment might be expected in such a condition, is laid down in this verse.

Verse 4. — “But there is forgiveness with thee, that thou mayest be feared.”

I shall first open the words as to their signification and importance; then show the design of the psalmist in them, with reference to the soul whose condition is here represented; and, lastly, propose the general truths contained in them, wherein all our concernments do lie.

“There is forgiveness.” Ἱλασμός say the LXX., and Jerome accordingly, “propitiatio,” “propitiation;” which is somewhat more than “venia,” or “pardon,” as by some it is rendered.

הַסְּלִיחָה‎ Condonatio ipsa,” “Forgiveness itself.” It is from סָלַח‎, to spare, to pardon, to forgive, to be propitious; and is opposed to חָסַל‎, a word composed of the same letters varied (which is common in that language), signifying to cut off and destroy.

Now, it is constantly applied unto sin, and expresseth every thing that concurs to its pardon or forgiveness; as, —

First, It expresseth the mind or will of pardoning, or God’s gracious readiness to forgive: Ps. lxxxvi. 5, “Thou, Lord, art good, וְסַלָּח‎, and ready to forgive;” χρηστὸς καὶ ἐπιεικής, “benign and meek,” or “sparing, propitious, — of a gracious, merciful heard and nature. So Neh ix. 17, “Thou art a God סְלִיחוֹת‎ “propitiationum,” of propitiations or pardons;” or, as we have rendered it, “ready to forgive,” — “a God of forgivenesses;” or, “all plenty of them is in thy gracious heart,” Isa. lv. 7, “so that thou art always ready to make out pardons to sinners.” The word is used again, Dan. ix. 9, to the same purpose.

Secondly, It regards the act of pardoning, or actual forgiveness itself: Ps. ciii. 3, הַסֹּלֵחַ‎, “Who forgiveth all thine iniquities,” — “actually dischargeth thee of them;” which place the apostle respecting, renders the word by χαρισάμενος: Col. ii. 13, “Having freely forgiven you” (for so much the word imports) “all your trespasses.”

And this is the word that God useth in the covenant, in that great promise of grace and pardon, Jer. xxxi. 34.

It is warrantable for us, yea, necessary, to take the word in the utmost extent of its signifcation and use. It is a word of favour, and requires an interpretation tending towards the enlargement of it. We see it may be rendered ἱλασμός, or “propitiation;” χάρις, or “grace;” and “venia,” or “pardon;” and may denote these three things:—

1. The gracious, tender, merciful heart and will of God, who is the God of pardons and forgivenesses; or ready to forgive, to give out mercy, to add to pardon.

2. A respect unto Jesus Christ, the only ἱλασμός, or propitiation for sin, as he is expressly called, Rom. iii. 25; 1 John ii. 2. And this is that which interposeth between the gracious heart of God and the actual pardon of sinners. All forgiveness is founded on propitiation.

3. It denotes condonation, or actual forgiveness itself, as we are made partakers of it; comprising it both actively, as it is an act of grace in God, and passively, as terminated in our souls, with the deliverance that attends it. In this sense, as it looks downwards and in its effects respects us, it is of mere grace; as it looks upwards to its causes and respects the Lord Christ, it is from propitiation or atonement. And this is that pardon which is administered in the covenant of grace.

Now, as to the place which these words enjoy in this psalm, and their relation to the state and condition of the soul here mentioned, this seems to be their importance:—

“O Lord, although this must be granted, that if thou shouldst mark iniquities according to the tenor of the law, every man living must perish, and that for ever; yet there is hope for my soul, that even I, who am in the depths of sin-entanglements, may find acceptance with thee: for whilst I am putting my mouth in the dust, if so be there may be hope, I find that there is an atonement, a propitiation made for sin, on the account whereof thou sayest thou hast found a ransom, and wilt not deal with them that come unto thee according to the severity and exigence of thy justice; but art gracious, loving, tender, ready to forgive and pardon, and dost so accordingly. There is forgiveness with thee.”

The following words, “Therefore thou shalt be feared,” or “That thou mayest be feared,” though in the original free from all ambiguity, yet are so signally varied by interpreters, that it may not be amiss to take notice of it in our passage.

The Targum hath it, “That thou mayest be seen.” This answers not the word, But it doth the sense of the place well enough. God in his displeasure is said to hide himself or his face: Isa. viii. 17, “The Lord hideth his face from the house of Jacob.” By forgiveness we obtain again the light of his countenance. This dispels the darkness and clouds that are about him, and gives us a comfortable prospect of his face and favour. “There is forgiveness with him that he may be seen.” Besides, there is but one letter different in the original words, and that which is usually changed for the other.

The LXX. render them, Ἕνεκα τοῦ ὀνόματός σου, — “For thy name’s sake,” or “thy own sake;” that is, freely, without any respect unto any thing in us. This also would admit of a fair and sound construction, but that there is more than ordinary evidence of the places being corrupted: for the Vulgar Latin, which, as to the Psalms, was translated out of the LXX., renders these words, “Propter legem tuam,” — “For thy law’s sake;” which makes it evident that that translator reads the words ἕνεκα τοῦ νόμου σου, and not ὀνόματος, as now we read. Now, though this hath in itself no proper sense (for forgiveness is not bestowed for the law’s sake), yet it discovers the original of the whole mistake. תּוֹרָה‎, “the law,” differs but in one letter from תִּוָּרֵא‎, “that thou mayest be feared;” by a mistake whereof this ἕνεκα τοῦ νόμου, “for thy law’s sake,” crept into the text. Nor doth this any thing countenance the corrupt figment of the novelty of the Hebrew vowels and accents, as though this difference might arise from the LXX. using a copy that had none, — that is, before their invention, which might occasion mistakes and differences; for this difference is in a letter as well as in the vowels, and therefore there can be no colour for this conceit, unless we say also that they had copies of old with other consonants than those we now enjoy. Bellarmine, in his exposition of this place, endeavours to give countenance unto the reading of the Vulgar Latin, “For thy law’s sake;” affirming that by the law here, not the law of our obedience is intended, but the law or order of God’s dealing with us, that is, his mercy and faithfulness; — which is a mere new invention to countenance an old error, which any tolerable ingenuity would have confessed, rather than have justified by so sorry a pretence; for neither is that expression or that word ever used in the sense here by him feigned, nor can it have any such signification.

Jerome renders these words, “Ut sis terribilis,” — “That thou mayest be dreadful or terrible;” doubtless not according to the intendment of the place. It is for the relieving of the soul, and not for the increasing of its dread and terror, that this observation is made, “There is forgiveness with thee.”

But the words are clear, and their sense is obvious. לְמַעַן תִּוָּרֵא‎, — “Therefore thou shalt be feared;” or, “That thou mayest be feared.”

By the “fear of the Lord,” in the Old Testament, the whole worship of God, moral and instituted, all the obedience which we owe unto him, both for matter and manner, is intended. Whatever we are to perform unto God, being to be carried on and performed with reverence and godly fear, by a metonymy of the adjunct, that name is given to the whole. “That thou mayest be feared,” then, is, “That thou mayest be served, worshipped; that I, who am ready to faint and give over on the account of sin, may yet be encouraged unto, and yet continue in, that obedience which thou requirest at my hands:” and this appears to be the sense of the whole verse, as influenced by and from those foregoing:—

“Although, O Lord, no man can approach unto thee, stand before thee, or walk with thee, if thou shouldst mark their sins and follies according to the tenor of the law, nor could they serve so great and holy a God as thou art; yet because I know from thy revelation of it that there is also with thee, on the account of Jesus Christ the propitiation, pardon and forgiveness, I am encouraged to continue with thee, waiting for thee, worshipping of thee, when, without this discovery, I should rather choose to have rocks and mountains fall upon me, to hide me from thy presence.”

“But there is forgiveness with thee, and therefore thou shalt be feared.”

The words being thus opened, we may take a full view in them of the state and condition of the soul expressed in this psalm; and that answering the experiences of all who have had any thing to do with God in and about the depths and entanglements of sin.

Having in and from his great depths, verse 1, addressed himself with fervent, redoubled cries, yea, outcries to God, and to him alone, for relief, verses 1, 2; having also acknowledged his iniquities, and considered them according to the tenor of the law, verse 3; he confesseth himself to be lost and undone for ever on that account, verse 3. But he abides not in the state of self-condemnation and dejection of soul; he says not, “There is no hope; God is a jealous God, a holy God, I cannot serve him; his law is a fiery law, which I cannot stand before; so that I had as good give over, sit down and perish, as contend any longer!” No; but searching by faith into the discovery that God makes of himself in Christ through the covenant of grace, he finds a stable foundation of encouragement to continue waiting on him, with expectation of mercy and pardon.

From the words unfolded, as they lie in their contexture in the psalm, the ensuing propositions do arise:—

First, Faith’s discovery of forgiveness in God, though it have no present sense of its own peculiar interest therein, is the great supportment of a sin-perplexed soul.

Secondly, Gospel forgiveness, whose discovery is the sole supportment of sin-distressed souls, relates to the gracious heart or good will of the Father, the God of forgiveness, the propitiation that is made by the blood of the Son, and free condonation or pardon according to the tenor of the covenant of grace.

Thirdly, Faith’s discovery of forgiveness in God is the sole bottom of adherence to him, in acceptable worship and reverential obedience.

The first of these is that whose confirmation and improvement I principally aim at; and the others only so far as they have coincidence therewith, or may be used in a subserviency to the illustration or demonstration thereof.

In the handling, then, of this truth, that it may be of the more advantage unto them whose good is sought and intended in the proposal and management of it, I shall steer this course, and show, —

First, That there is not the least encouragement to the soul of a sinner to deal with God without this discovery.

Secondly, That this discovery of forgiveness in God is a matter great, holy, and mysterious; and which very few on gospel abiding grounds do attain unto.

Thirdly, That yet this is a great, sacred, and certain truth, as from the manifold evidences of it may be made to appear.

Fourthly, That this is a stable supportment unto a sin-distressed soul shall be manifested, and the whole applied, according to the several concernments of those who shall consider it.

First. There is not the least encouragement for the soul of a sinner to entertain any thoughts of approaching unto God without this discovery. All the rest of the world is covered with a deluge of wrath. This is the only ark whereunto the soul may repair and find rest. All without it is darkness, curse, and terror.

We have an instance and example of it, beyond all exception, in Adam. When he knew himself to be a sinner (and it was impossible for him, as we shall show afterward, to make a discovery of any such thing as forgiveness with God), he laid aside all thoughts of treating with him; the best of his foolish contrivance was for an escape: Gen. iii. 10, “I heard thy voice,” saith he to God, “in the garden, and I was afraid, because I was naked; and I hid myself.” Nothing but “Thou shalt die the death,” sounded in his ears. In the morning of that day, he was made by the hand of God; a few hours before, he had converse and communion with him, with boldness and peace; why, then, doth nothing now but fear, flying, and hiding, possess him? Adam had sinned, the promise was not yet given, no revelation made of forgiveness in God; and what other course than that vain and foolish one to fix upon he knew not. No more can any of his posterity, without this revelation. What else any of them hath fixed on in this case hath been no less foolish than his hiding; and in most, more pernicious. When Cain had received his sentence from God, it is said “he went out מִלִּפְנֵי יְהוָה‎, from the presence” or face “of the Lord,” Gen. iv. 16. From his providential presence he could never subduct himself: so the psalmist informs us at large, Ps. cxxxix. 7–10. The very heathen knew, by the light of nature, that guilt could never drive men out of the reach of God:—

They knew that δίκη (the vengeance of God) would not spare sinners, nor could be avoided, Acts xxviii. 4. From God’s gracious presence, which he never enjoyed, he could not depart. It was, then, his presence as to his worship, and all outward acts of communion, that he forsook, and departed from. He had no discovery by faith of forgiveness, and therefore resolved to have no more to do with God, nor those who cleaved to him; for it respects his course, and not any one particular action.

This also is stated, Isa. xxxiii. 14, “The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?” The persons spoken of are sinners, great sinners, and hypocrites. Conviction of sin and the desert of it was fallen upon them; a light to discern forgiveness they had not; they apprehend God as devouring fire and everlasting burnings only, — one that would not spare, but assuredly inflict punishment according to the desert of sin; and thence is their conclusion, couched in their interrogation, that there can be no intercourse of peace between him and them, — there is no abiding, no enduring of his presence. And what condition this consideration brings the souls of sinners unto, when conviction grows strong upon them, the Holy Ghost declares: Micah vi. 6, 7, “Wherewith shall I come before the Lord, and bow myself before the high God? shall I come before him with burnt-offerings, with calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my first-born for my transgression, the fruit of my body for the sin of my soul?” Sense of sin presseth, forgiveness is not discovered (like the Philistines on Saul, Samuel not coming to his direction); and how doth the poor creature perplex itself in vain, to find out a way of dealing with God? “Will a sedulous and diligent observation of his own ordinances and institutions relieve me? ‘shall I come before him with burnt-offerings, with calves of a year old?’ ” Alas! thou art a sinner, and these sacrifices cannot make thee “perfect,” or acquit thee, Heb. x. 1. “Shall I do more than ever he required of any of the sons of men? that I had ‘thousands of rams, and ten thousands of rivers of oil’ to offer to him!” Alas! if thou hadst all the “bulls and goats” in the world, “it is not possible that their blood should take away sins,” verse 4. “But I have heard of them who have snatched their own children from their mothers’ breasts, and cast them into the fire, until they were consumed, so to pacify their consciences in expiating the guilt of their iniquities. Shall I take this course? will it relieve me? I am ready to part with my ‘first-born’ into the fire, so I may have deliverance from my ‘transgression.’ Alas! this never came into the heart of God to approve or accept of. And as it was then, whilst that kind of worship was in force, so is it still as to any duties really to be performed, or imaginarily. Where there is no discovery of forgiveness, they will yield the soul no relief, no supportment; God is not to be treated upon such terms.

Secondly. This discovery of forgiveness in God is great, holy, and mysterious, and which very few on gospel grounds do attain unto.

All men, indeed, say there is; most men are persuaded that they think so. Only men in great and desperate extremities, like Cain or Spira, seem to call it into question. But their thoughts are empty, groundless, yea, for the most part wicked and atheistical. Elihu tells us, that to declare this aright to a sinful soul, it is the work of “a messenger, an interpreter, one among a thousand,” Job xxxiii. 23; that is, indeed, of Christ himself. The common thoughts of men about this thing are slight and foolish, and may be resolved into those mentioned by the psalmist, Ps. l. 21. They think that “God is altogether such an one as themselves;” that, indeed, he takes little or no care about these things, but passeth them over as slightly as they do themselves. That, notwithstanding all their pretences, the most of men never had indeed any real discovery of forgiveness, shall be afterward undeniably evinced; and I shall speedily show the difference that is between their vain credulity and a gracious gospel discovery of forgiveness in God. For it must be observed, that by this discovery I intend both the revelation of it made by God and our understanding and reception of that revelation to our own advantage; as shall be showed immediately.

Now, the grounds of the difficulty intimated consist partly in the hinderances that lie in the way of this discovery, and partly in the nature of the thing itself that is discovered; of both which I shall briefly treat.

But here, before I proceed, somewhat must be premised to show what it is that I particularly intend by a discovery of forgiveness. It may, then, be considered two ways:— 1. For a doctrinal, objective discovery of it in its truth. 2. An experimental, subjective discovery of it in its power. In the first sense, forgiveness in God hath been discovered ever since the giving out of the first promise: God revealed it in a word of promise, or it could never have been known; as shall be afterward declared. In this sense, after many lesser degrees and advancements of the light of it, it was fully and gloriously brought forth by the Lord Jesus Christ in his own person, and is now revealed and preached in the gospel, and by them to whom the word of reconciliation is committed; and to declare this is the principal work of the ministers of the gospel. Herein lie those unsearchable treasures and riches of Christ, which the apostle esteemed as his chiefest honour and privilege that he was intrusted with the declaration and dispensation of, Eph. iii. 8, 9. I know by many it is despised, by many traduced, whose ignorance and blindness is to be lamented; but the day is coming which will manifest every man’s work of what sort it is. In the latter sense, how it is made by faith in the soul, shall in its proper place be farther opened and made known. Here many men mistake and deceive themselves. Because it is so in the book, they think it is so in them also. Because they have been taught it, they think they believe it. But it is not so; they have not heard this voice of God at any time, nor seen his shape. It hath not been revealed unto them in its power.

To have this done is a great work; for, —

First, The constant voice of conscience lies against it. Conscience, if not seared, inexorably condemneth and pronounceth wrath and anger upon the soul that hath the least guilt cleaving to it. Now, it hath this advantage, it lieth close to the soul, and by importunity and loud speaking it will be heard in what it hath to say; it will make the whole soul attend, or it will speak like thunder. And its constant voice is, that where there is guilt there must be judgment, Rom. ii. 14, 15. Conscience naturally knows nothing of forgiveness; yea, it is against its very trust, work, and office to hear any thing of it. If a man of courage and honesty be intrusted to keep a garrison against an enemy, let one come and tell him that there is peace made between those whom he serves and their enemies, so that he may leave his guard, and set open the gates, and cease his watchfulness; how wary will he be, lest under this pretence he be betrayed! “No,” saith he; “I will keep my hold until I have express order from my superiors.” Conscience is intrusted with the power of God in the soul of a sinner, with command to keep all in subjection with reference unto the judgment to come. It will not betray its trust in believing every report of peace. No; but this it says, and it speaks in the name of God, “Guilt and punishment are inseparable twins; if the soul sin, God will judge. What tell you me of forgiveness? I know what my commission is, and that I will abide by. You shall not bring in a superior commander, a cross principle, into my trust; for if this be so, it seems I must let go my throne, — another lord must come in;” not knowing, as yet, how this whole business is compounded in the blood of Christ. Now, whom should a man believe if not his own conscience, which, as it will not flatter him, so it intends not to affright him, but to speak the truth as the matter requireth? Conscience hath two works in reference unto sin, — one to condemn the acts of sin, another to judge the person of the sinner; both with reference to the judgment of God. When forgiveness comes, it would sever and part these employments, and take one of them out of the hand of conscience; it would divide the spoil with this strong one. It shall condemn the fact, or every sin: but it shall no more condemn the sinner, the person of the sinner; that shall be freed from its sentence. Here conscience labours with all its might to keep its whole dominion, and to keep out the power of forgiveness from being enthroned in the soul. It will allow men to talk of forgiveness, to hear it preached, though they abuse it every day; but to receive it in its power, that stands up in direct opposition to its dominion. “In the kingdom,” saith conscience, “I will be greater than thou;” and in many, in the most, it keeps its possession, and will not be deposed.

Nor, indeed, is it an easy work so to deal with it. The apostle tells us that all the sacrifices of the law could not do it, Heb. x. 2: they could not bring a man into that estate wherein he “should have no more conscience of sin;” — that is, conscience condemning the person; for conscience in a sense of sin, and condemnation of it, is never to be taken away. And this can be no otherwise done but by the blood of Christ, as the apostle at large there declares.

It is, then, no easy thing to make a discovery of forgiveness unto a soul, when the work and employment which conscience, upon unquestionable grounds, challengeth unto itself lies in opposition unto it. Hence is the soul’s great desire to establish its own righteousness, whereby its natural principles may be preserved in their power. Let self-righteousness be enthroned, and natural conscience desires no more; it is satisfied and pacified. The law it knows, and righteousness it knows; but as for forgiveness, it says, “Whence is it?” Unto the utmost, until Christ perfects his conquest, there are on this account secret strugglings in the heart against free pardon in the gospel, and fluctuations of mind and spirit about it. Yea, hence are the doubts and fears of believers themselves. They are nothing but the strivings of conscience to keep its whole dominion, to condemn the sinner as well as the sin. More or less it keeps up its pretensions against the gospel whilst we live in this world. It is a great work that the blood of Christ hath to do upon the conscience of a sinner; for whereas, as it hath been declared, it hath a power, and claims a right to condemn both sin and sinner, the one part of this its power is to be cleared, strengthened, made more active, vigorous, and watchful, the other to be taken quite away. It shall now see more sins than formerly, more of the vileness of all sins than formerly, and condemn them with more abhorrency than ever, upon more and more glorious accounts than formerly; but it is also made to see an interposition between these sins and the person of the sinner who hath committed them, which is no small or ordinary work.

Secondly, The law lies against this discovery. The law is a beam of the holiness of God himself. What it speaks unto us, it speaks in the name and authority of God; and I shall briefly show concerning it these two things — 1. That this is the voice of the law, — namely, that there is no forgiveness for a sinner. 2. That a sinner hath great reason to give credit to the law in that assertion.

1. It is certain that the law knows neither mercy nor forgiveness. The very sanction of it lies wholly against them: “The soul that sinneth, it shall die;” “Cursed is he that continueth not in all things in the book of the law to do them,” Deut. xxvii. 26; [Gal. iii. 10.] Hence the apostle pronounceth universally, without exception, that they who “are under the law are under the curse,” Gal. iii. 10; and saith he, verse 12, “The law is not of faith.” There is an inconsistency between the law and believing; they cannot have their abode in power together.” ‘Do this and live;’ fail and die,” is the constant, immutable voice of the law. This it speaks in general to all, and this in particular to every one.

2. The sinner seems to have manifold and weighty reasons to attend to the voice of this law, and to acquiesce in its sentence; for, —

(1.) The law is connatural to him; his domestic, his old acquaintance. It came into the world with him, and hath grown up with him from his infancy. It was implanted in his heart by nature, — is his own reason; he can never shake it off or part with it. It is his familiar, his friend, that cleaves to him as the flesh to the bone; so that they who have not the law written cannot but show forth the work of the law, Rom. ii. 14, 15, and that because the law itself is inbred to them. And all the faculties of the soul are at peace with it, in subjection to it. It is the bond and ligament of their union, harmony, and correspondency among themselves, in all their moral actings. It gives life, order, motion to them all. Now, the gospel, that comes to control this sentence of the law, and to relieve the sinner from it, is foreign to his nature, a strange thing to him, a thing he hath no acquaintance or familiarity with; it hath not been bred up with him; nor is there any thing in him to side with it, to make a party for it, or to plead in its behalf. Now, shall not a man rather believe a domestic, a friend, indeed himself, than a foreigner, a stranger, that comes with uncouth principles, and such as suit not its reason at all? 1 Cor. i. 18.

(2.) The law speaks nothing to a sinner but what his conscience assures him to be true. There is a constant concurrence in the testimony of the law and conscience. When the law says, “This or that is a sin worthy of death,” conscience says, “It is even so,” Rom. i. 32. And where the law of itself, as being a general rule, rests, conscience helps it on, and says, “This and that sin, so worthy of death, is the soul guilty of.” “Then die,” saith the law, “as thou hast deserved.” Now, this must needs have a mighty efficacy to prevail with the soul to give credit to the report and testimony of the law; it speaks not one word but what he hath a witness within himself to the truth of it. These witnesses always agree; and so it seems to be established for a truth that there is no forgiveness.

(3.) The law, though it speak against the soul’s interest, yet it speaks nothing but what is so just, righteous, and equal, that it even forceth the soul’s consent. So Paul tells us, that men know this voice of the law to be the “judgment of God,” Rom. i. 32. They know it, and cannot but consent unto it, that it is the judgment of God, — that is, good, righteous, equal, not to be controlled. And, indeed, what can be more righteous than its sentence? It commands obedience to the God of life and death; promiseth a reward, and declares that for non-performance of duty, death will be inflicted. On these terms the sinner cometh into the world. They are good, righteous, holy; the soul accepts of them, and knows not what it can desire better or more equal. This the apostle insists upon, chap. vii. 12, 13, “Wherefore the law is holy, and the commandment holy, and just, and good. Was then that which was good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.” Wherever the blame falls, the soul cannot but acquit the law, and confess that what it says is righteous and uncontrollably equal. And it is meet things should be so. Now, though the authority and credit of a witness may go very far in a doubtful matter, when there is a concurrence of more witnesses it strengthens the testimony; but nothing is so prevalent to beget belief as when the things themselves that are spoken are just and good, not liable to any reasonable exception. And so is it in this case: unto the authority of the law and concurrence of conscience, this also is added, the reasonableness and equity of the thing itself proposed, even in the judgment of the sinner, — namely, that every sin shall be punished, and every transgression receive a meet recompense of reward.

(4.) But yet farther. What the law says, it speaks in the name and authority of God. What it says, then, must be believed, or we make God a liar. It comes not in its own name, but in the name of him who appointed it. You will say, then, “Is it so indeed? Is there no forgiveness with God? For this is the constant voice of the law, which you say speaks in the name and authority of God, and is therefore to be believed.” I answer briefly with the apostle, “What the law speaks, it speaks to them that are under the law.” It doth not speak to them that are “in Christ,” whom the “law of the Spirit of life hath set free from the law of sin and death;” but to them that are “under the law” it speaks; and it speaks the very truth, and it speaks in the name of God, and its testimony is to be received. It says there is no forgiveness in God, namely, to them that are under the law; and they that shall flatter themselves with a contrary persuasion will find themselves wofully mistaken at the great day.

On these and the like considerations, I say, there seems to be a great deal of reason why a soul should conclude that it will be according to the testimony of the law, and that he shall not find forgiveness. Law and conscience close together, and insinuate themselves into the thoughts, mind, and judgment of a sinner. They strengthen the testimony of one another, and greatly prevail. If any are otherwise minded, I leave them to the trial. If ever God awaken their consciences to a thorough performance of their duty, — if ever he open their souls, and let in the light and power of the law upon them, — they will find it no small work to grapple with them. I am sure that eventually they prevail so far, that in the preaching of the gospel we have great cause to say, “Lord, who hath believed our report?” We come with our report of forgiveness, but who believes it? by whom is it received? Neither doth the light, nor conscience, nor conversation of the most, allow us to suppose it is embraced.

Thirdly, The ingrafted notions that are in the minds of men concerning the nature and justice of God lie against this discovery also. There are in all men by nature indelible characters of the holiness and purity of God, of his justice and hatred of sin, of his invariable righteousness in the government of the world, that they can neither depose nor lay aside; for notions of God, whatever they are, will bear sway and role in the heart, when things are put to the trial. They were in the heathens of old; they abode with them in all their darkness; as might be manifested by innumerable instances. But so it is in all men by nature. Their inward thought is, that God is an avenger of sin; that it belongs to his rule and government of the world, his holiness and righteousness, to take care that every sin be punished; this is his judgment, which all men know, as was observed before, Rom. i. 32. They know that it is a righteous thing with God to render tribulation unto sinners. From thence is that dread and fear which surpriseth men at an apprehension of the presence of God, or of any thing under him, above them, that may seem to come on his errand. This notion of God’s avenging all sin exerts itself secretly but effectually. So Adam trembled, and hid himself. And it was the saying of old, “I have seen God, and shall die.” When men are under any dreadful providence, — thunderings, lightnings, tempests, in darkness, — they tremble; not so much at what they see, or hear, or feel, as from their secret thoughts that God is nigh, and that he is a consuming fire.

Now, these inbred notions lie universally against all apprehensions of forgiveness, which must be brought into the soul from without doors, having no principle of nature to promote them.

It is true, men by nature have presumptions and common ingrafted notions of other properties of God besides his holiness and justice, — as of his goodness, benignity, love of his creatures, and the like; but all these have this supposition inlaid with them in the souls of men, namely, that all things stand between God and his creatures as they did at their first creation. And as they have no natural notion of forgiveness, so the interposition of sin weakens, disturbs, darkens them, as to any improvement of those apprehensions of goodness and benignity which they have. If they have any notion of forgiveness, it is from some corrupt tradition, and not at all from any universal principle that is inbred in nature, such as are those which they have of God’s holiness and vindictive justice.

And this is the first ground; from whence it appears that a real, solid discovery of forgiveness is indeed a great work; many difficulties and hinderances lie in the way of its accomplishment.

The difficulties that lie in the way of faith’s discovery of forgiveness, whence it appears to be a matter of greater weight and importance than it is commonly apprehended to be, have been insisted on in the foregoing discourse. There is yet remaining another ground of the same truth. Now, this is taken from the nature and greatness of the thing itself discovered, — that is, of forgiveness. To this end I shall show what it is, wherein it doth consist, what it comprises and relates unto, according to the importance of the second proposition before laid down.

I do not in this place take forgiveness, strictly and precisely, for the act of pardoning; nor shall I dispute what that is, and wherein it doth consist. Consciences that come with sin-entanglements unto God know nothing of such disputes. Nor will this expression, “There is forgiveness with God,” bear any such restriction as that it should regard only actual condonation or pardon. That which I have to do is to inquire into the nature of that pardon which poor, convinced, troubled souls seek after, and which the Scripture proposeth to them for their relief and rest. And I shall not handle this absolutely neither, but in relation to the truth under consideration, — namely, that it is a great thing to attain unto a true gospel discovery of forgiveness.

First, As was showed in the opening of the words, the forgiveness inquired after hath relation unto the gracious heart of the Father. Two things I understand hereby:— 1. The infinite goodness and graciousness of his nature. 2. The sovereign purpose of his will and grace.

1. There is considerable in it the infinite goodness of his nature. Sin stands in a contrariety unto God. It is a rebellion against his sovereignty, an opposition to his holiness, a provocation to his justice, a rejection of his yoke, a casting off, what lies in the sinner, of that dependence which a creature hath on its Creator. That God, then, should have pity and compassion on sinners, in every one of whose sins there is all this evil, and inconceivably more than we can comprehend, it argues an infinitely gracious, good, and loving heart and nature in him; for God doth nothing but suitably to the properties of his nature, and from them. All the acts of his will are the effects of his nature.

Now, whatever God proposeth as an encouragement for sinners to come to him, that is of, or hath a special influence into, the forgiveness that is with him; for nothing can encourage a sinner as such, but under this consideration, that it is, or it respects, forgiveness. That this graciousness of God’s nature lies at the head or spring, and is the root from whence forgiveness doth grow, is manifest from that solemn proclamation which he made of old of his name, and the revelation of his nature therein (for God assuredly is what by himself he is called): Exod. xxxiv. 6, 7, “The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin.” His forgiving of iniquity flows from hence, that in his nature he is merciful, gracious, long-suffering, abundant in goodness. Were he not so, infinite in all these, it were in vain to look for forgiveness from him. Having made this known to be his name, and thereby declared his nature, he in many places proposeth it as a relief, a refuge for sinners, an encouragement to come unto him, and to wait for mercy from him: Ps. ix. 10, “They that know thy name will put their trust in thee.” It will encourage them so to do; others have no foundation of their confidence. But if this name of God be indeed made known unto us by the Holy Ghost, what can hinder why we should not repair unto him and rest upon him? So Isa. l. 10, “Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay upon his God.” Not only sinners, but sinners in great distress are here spoken unto. Darkness of state or condition, in the Scripture, denotes every thing of disconsolation and trouble. To be, then, in darkness, where yet there is some light, some relief, though darkness be predominant, is sad and disconsolate; but now, not only to be, but also to walk, that is, to continue a course in darkness, and that with no light, no discovery of help or relief, — this seems an overwhelming condition: yet sinners in this estate are called “to trust in the name of the Lord.” I have showed before that nothing but forgiveness, or that which influenceth it and encourageth to an expectation of it, is of any use unto a sinner, much more one in so great distress upon the account of sin; yet is such a one here sent only to the name of the Lord, wherein his gracious heart and nature is revealed. That, then, is the very fountain and spring of forgiveness. And this is that which John would work a sense of upon our souls where he tells us that “God is love,” 1 Epist. iv. 8, or one of an infinitely gracious, tender, good, compassionate, loving nature. Infinite goodness and grace is the soil wherein forgiveness grows. It is impossible this flower should spring from any other root. Unless this be revealed to the soul, forgiveness is not revealed. To consider pardon merely as it is terminated on ourselves, not as it flows from God, will bring neither profit to us nor glory to God.

And this also (which is our design in hand) will make it appear that this discovery of forgiveness whereof we speak is indeed no common thing, — is a great discovery. Let men come, with a sense of the guilt of sin, to have deep and serious thoughts of God, they will find it no such easy and light matter to have their hearts truly and thoroughly apprehensive of this loving and gracious nature of God in reference unto pardon. It is an easy matter to say so in common; but the soul will not find it so easy to believe it for itself. What hath been spoken before concerning the ingrafted notions that are in the minds of men about the justice, holiness, and severity of God, will here take place. Though men profess that God is gracious, yet that aversation which they have unto him and communion with him doth abundantly manifest that they do not believe what they say and profess: if they did, they could not but delight and trust in him, which they do not; for “They that know his name will put their trust in him.” So said the slothful servant in the gospel, “I knew that thou wast austere, and not for me to deal withal.” It may be he professed otherwise before, but that lay in his heart when it came to the trial. But this, I say, is necessary to them unto whom this discovery is to be made, even a spiritual apprehension of the gracious, loving heart and nature of God. This is the spring of all that follows; and the fountain must needs be infinitely sweet from whence such streams do flow. He that considers the glorious fabric of heaven and earth, with the things in them contained, must needs conclude that they were the product of infinite wisdom and power; nothing less or under them could have brought forth such an effect. And he that really considereth forgiveness, and looks on it with a spiritual eye, must conclude that it comes from infinite goodness and grace. And this is that which the hearts of sinners are exercised about when they come to deal for pardon: Ps. lxxxvi. 5, “Thou, Lord, art good, and ready to forgive;” Neh. ix. 17, “Thou art a God ready to pardon, gracious and merciful, slow to anger, and of great kindness;” and Micah vii. 18, “Who is a God like unto thee, that pardoneth iniquity? … because he delighteth in mercy.” And God encourageth them hereunto wherever he says that he forgives sins and blots out iniquities for his own sake or his name’s sake; that is, he will deal with sinners according to the goodness of his own gracious nature. So Hos. xi. 9, “I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I am God, and not man.” Were there no more mercy, grace, compassion to be showed in this case than it is possible should be treasured up in the heart of a man, it would be impossible that Ephraim should be spared; but saith he, “I am God, and not man.” Consider the infinite largeness, bounty, and goodness of the heart of God, and there is yet hope. When a sinner is in good earnest seeking after forgiveness, there is nothing he is more solicitous about than the heart of God towards him, — nothing that he more labours to have a discovery of; there is nothing that sin and Satan labour more to hide from him. This he rolls in his mind, and exercises his thoughts about; and if ever that voice of God, Isa. xxvii. 4, “Fury is not in me,” sound in his heart, he is relieved from his great distresses. And the fear of our hearts in this matter our Saviour seems to intend the prevention or a removal of: John xvi. 26, 27, “I say not unto you, that I will pray the Father for you; for the Father himself loveth you.” They had good thoughts of the tender heart and care of Christ himself, the mediator, towards them; but what is the heart of the Father? what acceptance shall they find with him? Will Christ pray that they may find favour with him? Why, saith he, as to the love of his heart, “There is no need of it; ‘for the Father himself loveth you.’ If this, then, belongeth to forgiveness, as whoever bath sought for it knoweth that it doth, it is certainly no common discovery to have it revealed unto us.

To have all the clouds and darkness that are raised by sin between us and the throne of God dispelled; to have the fire, and storms, and tempests, that are kindled and stirred up about him by the law removed; to have his glorious face unvailed, and his holy heart laid open, and a view given of those infinite treasures and stores of goodness, mercy, love, and kindness which have had an unchangeable habitation therein from all eternity; to have a discovery of these eternal springs of forbearance and forgiveness, — is that which none but Christ can accomplish and bring about, John xvii. 6.

2. This is not all. This eternal ocean, that is infinitely satisfied with its own fulness and perfection, doth not naturally yield forth streams for our refreshment. Mercy and pardon do not come forth from God as light doth from the sun or water from the sea, by a necessary consequence of their natures, whether they will or no. It doth not necessarily follow that any one must be made partaker of forgiveness because God is infinitely gracious; for may he not do what he will with his own? “Who hath first given unto him, that it should be recompensed unto him again.?” Rom. xi. 35. All the fruits of God’s goodness and grace are in the sole keeping of his own sovereign will and pleasure. This is his great glory: Exod. xxxiii. 18, 19, “Show me thy glory,” saith Moses. “And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Load 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, long-suffering, abundant in goodness, some might conclude that it could not be otherwise with any but well; — he is such a one as that men need scarce be beholding to him for mercy. “Nay,” saith he; “but this is my great glory, that ‘I will be gracious to whom I will be gracious.’ There must be an interposition of a free act of the will of God to deal with us according to this his abundant goodness, or we can have no interest therein. This I call the purpose of his grace, or “The good pleasure which he hath purposed in himself,” Eph. i. 9; or, as it is termed, verses 5, 6, “The good pleasure of his will,” that he hath purposed “to the praise of his glorious grace.” This free and gracious pleasure of God, or purpose of his will to act towards sinners according to his own abundant goodness, is another thing that influences the forgiveness of which we treat. Pardon flows immediately from a sovereign act of free grace. This free purpose of God’s will and grace for the pardoning of sinners is indeed that which is principally intended when we say, “There is forgiveness with him;” that is, he is pleased to forgive, and so to do is agreeable unto his nature. Now, the mystery of this grace is deep; it is eternal, and therefore incomprehensible. Few there are whose hearts are raised to a contemplation of it. Men rest and content themselves in a general notion of mercy, which will not be advantageous to their souls. Freed they would be from punishment, but what it is to be forgiven they inquire not. So what they know of it they come easily by, but will find in the issue it will stand them in little stead. But these fountains of God’s actings are revealed, that they may be the fountains of our comforts.

Now, of this purpose of God’s grace there are several acts, all of them relating unto gospel forgiveness:—

(1.) There is his purpose of sending his Son to be the great means of procuring, of purchasing forgiveness. Though God be infinitely and incomprehensibly gracious, though he purpose to exert his grace and goodness toward sinners, yet he will so do it, do it in such a way, as shall not be prejudicial to his own holiness and righteousness. His justice must be satisfied, and his holy indignation against sin made known. Wherefore he purposeth to send his Son, and hath sent him, to make way for the exercise of mercy; so as no way to eclipse the glory of his justice, holiness, and hatred of sin. Better we should all eternally come short of forgiveness than that God should lose any thing of his glory. This we have, Rom. iii. 25, “God set him forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past.” The remission of sins is the thing aimed at; but this must be so brought about as that therein not only the mercy but the righteousness of God may be declared, and therefore must it be brought forth by a propitiation, or making of an atonement in the blood of Christ: so John iii 16; 1 John iv. 9; Rom. v. 8. This, I say, also lies in the mystery of that forgiveness that is administered in the gospel, — it comes forth from this eternal purpose of making way by the blood of Christ to the dispensation of pardon. And this greatly heightens the excellency of this discovery. Men who have slight thoughts of God, whose hearts were never awed with his dread or greatness, who never seriously considered his purity and holiness, may think it no great matter that God should pardon sin, But do they consider the way whereby it is to be brought about? — even by the sending of his only Son, and that to die, as we shall see afterward. Neither was there any other way whereby it might be done. Let us now lay aside common thoughts, assent upon reports and tradition, and rightly weigh this matter. Doubtless we shall find it to be a great thing, that forgiveness should be so with God as to be made out unto us (we know somewhat what we are) by sending his only Son to die. Oh, how little is this really believed, even by them who make a profession of it! and what mean thoughts are entertained about it when men seek for pardon! Immunity from punishment is the utmost that lies in the alms and desires of most, and is all that they are exercised in the consideration of, when they deal with God about sin. Such men think, and will do so, that we have an easy task in hand, — namely, to prove that there is forgiveness in God; but this ease lies in their own ignorance and darkness. If ever they come to search after it indeed, to inquire into the nature, reasons, causes, fountains, and springs of it, they will be able to give another account of these things. Christ is the centre of the mystery of the gospel, and forgiveness is laid up in the heart of Christ, from the love of the Father; in him are all the treasures of it hid. And surely it is no small thing to have the heart of Christ revealed unto us. When believers deal about pardon, their faith exercises itself about this, that God, with whom the soul hath to do, hath sent the Lord Christ to die for this end, that it may be freely given out. General notions of impunity they dwell not on, they pass [press?] not for; they have a closer converse with God than to be satisfied with such thoughts. They inquire into the graciousness of his nature, and the good pleasure of his will, the purpose of his grace; they ponder and look into the mystery of his wisdom and love in sending his Son. If these springs be not clear unto them, the streams will yield them but little refreshment. It is not enough that we seek after salvation, but we are to inquire and search diligently into the nature and manner of it. These are the things that “the angels desire to” how down and “look into,” 1 Pet. i. 11, 12. And some think if they have got a form of words about them, they have gotten a sufficient comprehension of them! It is doubtless one reason why many who truly believe do yet so fluctuate about forgiveness all their days, that they never exercised faith to look into the springs of it, its eternal fountains, but have merely dwelt on actual condonation. However, I say, these things lie utterly out of the consideration of the common pretenders to an acquaintance with the truth we have in hand.

(2.) There is another sovereign act, of God’s will to be considered in this matter, and that is his eternal designation of the persons who shall be made partakers of this mercy. He hath not left this thing to hazard and uncertainties, that it should, as it were, be unknown to him who should be pardoned and who not. Nay, none ever are made partakers of forgiveness but those whom he hath eternally and graciously designed thereunto: so the apostle declares it, Eph. i. 5–7. The rise is his eternal predestination; the end, the glory of his grace; the means, redemption in the blood of Christ; the thing itself, forgiveness of sins. None ever are or can be made partakers thereof but by virtue of this act of God’s will and grace; which thereupon hath a peculiar influence into it, and is to be respected in the consideration of it. I know this may be abused by pride, profaneness, and unbelief, and so may the whole work of God’s grace, — and so it is, even the blood of Christ in an especial manner; but in its proper place and use it hath a signal influence into the glory of God and the consolation of the souls of men.

There are also other acts of this purpose of God’s grace, as of giving sinners unto Christ and giving sinners an interest in Christ, which I shall not insist upon, because the nature of them is sufficiently discovered in that one explained already.

Secondly, Forgiveness hath respect unto the propitiation made in and by the blood of Christ the Son of God. This was declared in the opening of the words. Indeed, here lies the knot and centre of gospel forgiveness. It flows from the cross, and springs out of the grave of Christ.

Thus Elihu describes it, Job xxxiii. 24, “God is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom.” The whole of what is aimed at lies in these words:— 1. There is God’s gracious and merciful heart towards a sinner: “He is gracious unto him.” 2. There is actual condonation itself, of which we shall treat afterward: “He saith, Deliver him from going down to the pit.” And, — 3. There is the centre of the whole, wherein God’s gracious heart and actual pardon do meet; and that is the ransom, the propitiation or atonement that is in the blood of Christ, of which we speak: “I have found a ransom.”

The same is expressed, Isa. liii. 11, “My righteous servant shall justify many; for he shall bear their iniquities.” Of the justification of sinners, absolution or pardon is the first part. This ariseth from Christ’s bearing their iniquities Therein he “finished the transgression, made an end of sins, and made reconciliation for iniquity,” Dan. ix. 24. Even all the sacrifices, and so consequently the whole worship of the Old Testament, evinced this relation between forgiveness and blood-shedding; whence the apostle concludes that “without shedding of blood is no remission,” Heb. ix. 22; — that is, all pardon ariseth from blood-shedding, even of the blood of the Son of God; so that we are said “in him to have redemption, even the forgiveness of sins,” Eph. i. 7. Our redemption in his blood is our forgiveness: not that we are all actually pardoned in the blood of his cross, for thereunto must be added gospel condonation, of which afterward; but thereby it is procured, the grant of pardon is therein sealed, and security given that it shall in due time be made out unto us. To which purpose is that discourse of the apostle, Rom. iii. 24–26. The work there mentioned proceeds from grace, is managed to the interest of righteousness, is carried on by the blood of Christ, and issues in forgiveness. Now, the blood of Christ relates variously to the pardon of sin:—

1. Pardon is purchased and procured by it. Our redemption is our forgiveness, as the cause contains the effect. No soul is pardoned but with respect unto the blood of Christ as the procuring cause of that pardon. Hence he is said to have “washed us in his blood,” Rev. i. 5; “by himself to have purged our sins,” Heb. i. 3; “by one offering” to have taken away sin, and to have “perfected for ever them that are sanctified,” Heb. x. 14; to be the ransom and “propitiation for our sins,” 1 John ii. 2; to have “made an end of sins,” Dan. ix. 24; and to have “made reconciliation for the sins of the people,” Heb. ii. 17. God hath enclosed his rich stores of pardon and mercy in the blood of Jesus.

2. Because in his blood the promise of pardon is ratified and confirmed, so that nothing is wanting to our complete forgiveness but our pleading the promise by faith in him: 2 Cor. i. 20, “All the promises of God in him are yea, and in him Amen;” that is, faithfully, and irrevocably, and immutably established. And therefore the apostle having told us that this is the covenant of God, that he would be “merciful to our sins and iniquities,” Heb. viii. 12, he informs us that in the undertaking of Christ this covenant is become a testament, chap. ix. 15–17; so ratified in his blood, that mercy and forgiveness of sin is irrevocably confirmed unto us therein.

3. Because he hath in his own person, as the head of the church, received an acquitment for the whole body. His personal discharge, upon the accomplishment of his work, was a pledge of the discharge which was in due time to be given to his whole mystical body. Peter tells us, Acts ii. 24, that it was impossible he should be detained by death. And why so? Because death being penally inflicted on him, when he had paid the debt he was legally to be acquitted. Now, for whom and in whose name and stead he suffered, for them and in their name and stead he received this acquitment.

4. Because upon his death, God the Father hath committed unto him the whole management of the business of forgiveness: Acts v. 31, he now gives “repentance” and the “forgiveness of sins.” It is Christ that forgives us, Col. iii. 13. All forgiveness is now at his disposal, and he pardoneth whom he will, even all that are given unto him of the Father, not casting out any that come to God by him. He is intrusted with all the stores of his Father’s purpose and his own purchase; and thence tells us that “all things that the Father hath are his,” John xvi. 15.

In all these respects doth forgiveness relate to the blood of Christ. Mercy, pardon, and grace could find no other way to issue forth from the heart of the Father but by the heart-blood of the Son; and so do they stream unto the heart of the sinner.

Two things are principally to be considered in the respect that forgiveness hath to the blood of Christ — (1.) The way of its procurement; (2.) The way of its administration by him. The first is deep, mysterious, dreadful. It was by his blood, the blood of the cross, the travail of his soul, his undergoing wrath and curse. The other is gracious, merciful, and tender; whence so many things are spoken of his mercifulness and faithfulness, to encourage us to expect forgiveness from him.

This also adds to the mysterious depths of forgiveness, and makes its discovery a great matter. The soul that looks after it in earnest must consider what it cost. How light do most men make of pardon! What an easy thing is it to be acquainted with it! and no very hard matter to obtain it! But to hold communion with God, in the blood of his Son, is a thing of another nature than is once dreamed of by many who think they know well enough what it is to be pardoned. “God be merciful,” is a common saying; and as common to desire he would be so “for Christ’s sake.” Poor creatures are east into the mould of such expressions, who know neither God, nor mercy, nor Christ, nor any thing of the mystery of the gospel. Others look on the outside of the cross. To see into the mystery of the love of the Father, working in the Mood of the Mediator; to consider by faith the great transaction of divine wisdom, justice, and mercy therein, — how few attain unto it! To come unto God by Christ for forgiveness, and therein to behold the law issuing all its threats and curses in his Mood, and losing its sting, putting an end to its obligation unto punishment, in the cross; to see all sins gathered up in the hands of God’s justice, and made to meet on the Mediator, and eternal love springing forth triumphantly from his Mood, flourishing into pardon, grace, mercy, forgiveness, — this the heart of a sinner can be enlarged unto only by the Spirit of God.

Thirdly, There is in forgiveness free condonation, discharge, or pardon, according to the tenor of the gospel; and this may be considered two ways:—

1. As it lies in the promise itself; and so it is God’s gracious declaration of pardon to sinners, in and by the blood of Christ, his covenant to that end and purpose, which is variously proposed, according as he knew [to be] needful for all the ends and purposes of ingenerating faith, and communicating that consolation which he intends therein.

This is the law of his grace, the declaration of the mystery of his love, before insisted on.

2. There is the bringing home and application of all this mercy to the soul of a sinner by the Holy Ghost, wherein we are freely forgiven all our trespasses, Col. ii. 13.

Gospel forgiveness I say, respects all these things, these principles; they have all an influence into it. And that which makes this more evident (wherewith I shall close this consideration of the nature of it), is, that faith, in its application of itself unto God about and for forgiveness, doth distinctly apply itself unto and close with sometimes one of these severally and singly, sometimes another, and sometimes jointly takes in the consideration of them all expressly. Not that at any time it fixes on any or either of them exclusively to the others, but that eminently it finds some special encouragement at some season, and some peculiar attractive, from some one of them, more than from the rest; and then that proves an inlet, a door of entrance, unto the treasures that are laid up in the rest of them. Let us go over the severals by instances:—

(1.) Sometimes faith fixes upon the name and infinite goodness of the nature of God, and draws out forgiveness from thence. So doth the psalmist: Ps. lxxxvi. 5, “Thou, Lord, art good and ready to forgive.” He rolls himself, in the pursuit and expectation of pardon, on the infinite goodness of the nature of God. So Neh. ix. 17, “Thou art a God of pardons,” or ready to forgive, — of an infinite gracious, loving nature, — not severe and wrathful; and this is that which we are encouraged unto, Isa. l. 10, to stay on the name of God, as in innumerable other places.

And thus faith oftentimes finds a peculiar sweetness and encouragement in and from the consideration of God’s gracious nature. Sometimes this is the first thing it fixes on, and sometimes the last that it rests in. And ofttimes it makes a stay here, when it is driven from all other holds; it can say, however it be, “Yet God is gracious;” and at least make that conclusion which we have from it, Joel ii. 13, 14, “God is gracious and merciful; who knoweth but he will returns.” And when faith hath well laid hold on this consideration, it will not easily be driven from its expectation of relief and forgiveness even from hence.

(2.) Sometimes the soul by faith addresseth itself in a peculiar manner to the sovereignty of God’s will, whereby he is gracious to whom he will be gracious, and merciful to whom he will be merciful; which, as was showed, is another considerable spring or principle of forgiveness. This way David’s faith steered him in his great strait and perplexity: 2 Sam. xv. 25, 26, “If I shall find favour in the eyes of the Lord, he will bring me again. But if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good unto him.” That which he hath in consideration is whether God hath any delight in him or no; that is, whether God would graciously remit and pardon the great sin against which at that time he manifesteth his indignation. Here he lays himself down before the sovereign grace of God, and awaits patiently the discovery of the free act of his will concerning him; and at this door, as it were, enters into the consideration of those other springs of pardon which faith inquires after and closeth withal. This sometimes is all the cloud that appears to a distressed soul, which after a while fills the heavens by the addition of the other considerations mentioned, and yields plentiful refreshing showers. And this condition is a sin-entangled soul ofttimes reduced unto in looking out for relief, — it can discover nothing but this, that God is able, and can, if he graciously please, relieve and acquit him. All other supportments, all springs of relief, are shut up or hid from him. The springs, indeed, may be nigh, as that was to Hagar, but their eyes are withheld that they cannot see them. Wherefore they cast themselves on God’s sovereign pleasure, and say with Job,” ‘Though he slay us, yet will we trust in him;’ we will not let him go. In ourselves we are lost, that is unquestionable. How the Lord will deal with us we know not; we see not our signs and tokens any more. Evidences of God’s grace in us, or of his love and favour unto us, are all out of sight. To a present special interest in Christ we are strangers; and we lie every moment at the door of eternity. What course shall we take? what way shall we proceed? If we abide at a distance from God, we shall assuredly perish. ‘Who ever hardened himself against him and prospered?’ Nor is there the least relief to be had but from and by him, ‘for who can forgive sins but God?’ We will, then, bring our guilty souls into his presence, and attend the pleasure of his grace; what he speaks concerning us, we will willingly submit unto.” And this sometimes proves an anchor to a tossed soul, which, though it gives it not rest and peace, yet it saves it from the rock of despair. Here it abides until light do more and more break forth upon it.

(3.) Faith dealing about forgiveness doth commonly eye, in a particular manner, its relation to the mediation and blood of Christ. So the apostle directs, 1 John ii. 1, 2, “If any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins.” If any one hath sinned, and is in depths and entanglements about it, what course shall he take, how shall he proceed, to obtain deliverance? Why, he must unto God for pardon. But what shall he rely upon to encourage him in his so doing? Saith the apostle, “Consider by faith the atonement and propitiation made for sin by the blood of Christ, and that he is still pursuing the work of love to the suing out of pardon for us; and rest thy soul thereon.” This, I say, most commonly is that which faith in the first place immediately fixes on.

(4.) Faith eyes actual pardon or condonation. So God proposeth it as a motive to farther believing: Isa. xliv. 22, “I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee.” Actual pardon of sin is proposed to faith as an encouragement unto a full returning unto God in all things, 2 Sam. xxiii. 5. And the like may be said of all the other particulars which we have insisted on. There is not any of them But will yield peculiar relief unto a soul dealing with God about forgiveness, as having some one special concernment or other of forgiveness inwrapped in them; — only, as I said, they do it not exclusively, but axe the special doors whereby believing enters into the whole. And these things must be spoken unto afterward.

Let us now take along with us the end for which all these considerations have been insisted on. It is to manifest that a real discovery of gospel forgiveness is a matter of greater consequence and importance than at first proposal, it may be, it appeared unto some to be. Who is not in hopes, in expectation of pardon? Who think not that they know well enough at least what it is, if they might but obtain it? But men may have general thoughts of impunity, and yet be far enough from any saving acquaintance with gospel mercy.

For a close of this discourse, I shall only add what is included in that proposition which is the foundation of the whole, — namely, that this discovery of forgiveness is and can be made to faith alone. The nature of it is such as that nothing else can discover it or receive it. No reasonings, no inquiries of the heart of man can reach unto it. That guess or glimpse which the heathens had of old of somewhat so called, and which false worshippers have at present, is not the forgiveness we insist upon, but a mere imagination of their own hearts.

This the apostle informs us, Rom. i. 17, “The righteousness of God is” (in the gospel) “revealed from faith to faith.” Nothing but faith hath any thing to do with it. It is that righteousness of God whereof he speaks that consists in the forgiveness of sins by the blood of Christ, declared in the gospel. And this is revealed from the faith of God in the promise to the faith of the believer, — to him that mixes the promise with faith. And again more fully, 1 Cor. ii. 9, “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.” The ways whereby we may come to the knowledge of any thing are, by the seeing of the eye or hearing of the ear, or the reasonings and meditations of the heart; but now none of these will reach to the matter in hand, — by none of these ways can we come to an acquaintance with the things of the gospel that are prepared for us in Christ. How, then, shall we obtain the knowledge of them? That he declares, verse 10, “God hath revealed them unto us by his Spirit.” Now, it is faith only that receives the revelations of the Spirit; nothing else hath to do with them.

To give evidence hereunto, we may consider that this great mystery, — 1. Is too deep, 2. Is too great, for aught else to discover; and, — 3. That nothing else but faith is suited to the making of this discovery.

1. It is too deep and mysterious to be fathomed and reached by any thing else. Reason’s line is too short to fathom the depths of the Father’s love, of the blood of the Son, and the promises of the gospel built thereon, wherein forgiveness dwells. Men cannot by their rational considerations launch out into these deeps, nor draw water by them from these “wells of salvation.” Reason stands by amazed, and cries, “How can these things be?” It can but gather cockleshells, like him of old, at the shore of this ocean, a few criticisms upon the outward letter, and so bring an evil report upon the land, as did the spies. All it can do is but to hinder faith from venturing into it, crying, “Spare thyself; this attempt is vain, these things are impossible.” It is among the things that faith puts off and lays aside when it engageth the soul into this great work. This, then, that it may come to a discovery of forgiveness, causeth the soul to deny itself and all its own reasonings, and to give up itself to an infinite fulness of goodness and truth. Though it cannot go unto the bottom of these depths, yet it enters into them, and finds rest in them. Nothing but faith is suited to rest, to satiate, and content itself in mysterious, bottomless, unsearchable depths. Being a soul-emptying, a reason-denying grace, the more it meets withal beyond its search and reach, the more satisfaction it finds. “This is that which I looked for,” saith faith, “even for that which is infinite and unsearchable, when I know that there is abundantly more beyond me that I do not comprehend, than what I have attained unto; for I know that nothing else will do good to the soul.” Now, tiffs is that which really puzzles and overwhelms reason, rendering it useless. What it cannot compass, it will neglect or despise. It is either amazed and confounded, and dazzled like weak eyes at too great a light; or fortifying of itself by inbred pride and obstinacy, it concludes that this preaching of the cross, of forgiveness from the love of God, by the blood of Christ, is plain folly, a thing not for a wise man to take notice of or to trouble himself about: so it appeared to the wise Greeks of old, 1 Cor. i. 23. Hence, when a soul is brought under the power of a real conviction of sin, so as that it would desirously be freed from the galling entanglements of it, it is then the hardest thing in the world to persuade such a soul of this forgiveness. Any thing appears more rational unto it, — any self-righteousness in this world, any purgatory hereafter.

The greatest part of the world of convinced persons have forsaken forgiveness on this account; masses, penances, merits, have appeared more eligible. Yea, men who have no other desire but to be forgiven do choose to close with any thing rather than forgiveness. If men do escape these rocks, and resolve that nothing but pardon will relieve them, yet it is impossible for them to receive it in the truth and power of it, if not enabled by faith thereunto. I speak not of men that take it up by hearsay, as a common report, but of those souls who find themselves really concerned to look after it. When they know it is their sole concernment, all their hope and relief; when they know that they must perish everlastingly without it; and when it is declared unto them in the words of truth and soberness, — yet they cannot receive it. What is the reason of it? what staves off these hungry creatures from their proper food? Why, they have nothing to lead them into the mysterious depths of eternal love, of the blood of Christ, and promises of the gospel. How may we see poor deserted souls standing every day at the side of this pool, and yet not once venture themselves into it all their days!

2. It is too great for any thing else to discover. Forgiveness is a thing chosen out of God from all eternity, to exalt and magnify the glory of his grace; and it will be made appear to all the world at the day of judgment to have been a great thing. When the soul comes in any measure to be made sensible of it, it finds it so great, so excellent and astonishable, that it sinks under the thoughts of it. It hath dimensions, a length, breadth, depth, and height, that no line of the rational soul can take or measure. There is “exceeding greatness” in it, Eph. i. 19. That is a great work which we have prescribed, Eph. iii. 19, even “to know the love of Christ, which passeth knowledge.” Here, I suppose, reason will confess itself at a stand and an issue; to know that which passeth knowledge is none of its work. “It cannot be known,” saith reason; and so ends the matter. But this is faith’s proper work, even to know that which passeth knowledge; to know that, in its power, virtue, sweetness, and efficacy, which cannot be thoroughly known in its nature and excellency; to have, by believing, all the ends of a full comprehension of that which cannot be fully comprehended. Hence, Heb. xi. 1, it is said to be the ὑπόστασις of “things not seen,” their subsistence; though in themselves absent, yet faith gives them a present subsistence in the soul. So it knows things that pass knowledge; by mixing itself with them, it draws out and communicates their benefit to the soul. From all which is evident what in the third place was proposed, of faith’s being only suited to be the means of this discovery; so that I shall not need farther to insist thereon.

Fourthly. There yet remains a brief confirmation of the position

Our author seems to deviate from the order of the four principal propositions, as arranged on page 384, when he begins the exposition of this verse. He now illustrates the fourth proposition, and afterwards considers the third. See page 427. — Ed.

First, The things that are spoken or to be known of God are of two sorts:—

1. Natural and necessary; such as are his essential properties, or the attributes of his nature, his goodness, holiness, righteousness, omnipotency, eternity, and the like. These are called, Τὸ γνωστὸν τοῦ Θεοῦ, Rom. i 19, — “That which may be known of God.” And there are two ways, as the apostle there declares, whereby that which he there intimates of God may be known, — (1.) By the inbred light of nature: Φανερόν ἐστιν ἐν αὐτοῖς, verse 19, — “It is manifest in themselves,” in their own hearts; they are taught it by the common conceptions and presumptions which they have of God by the light of nature. From hence do all mankind know concerning God that he is, that he is eternal, infinitely powerful, good, righteous, holy, omnipotent. There needs no special revelation of these things, that men may know them. That, indeed, they may be known savingly, there is; and, therefore, they that know these things by nature do also believe them on revelation: Heb. xi. 6, “He that cometh to God must believe that he is, and that he is a rewarder.” Though men know God by the light of nature, yet they cannot come to God by that knowledge. (2.) These essential properties of the nature of God are revealed by his works. So the apostle in the same place, Rom. i. 20, “The invisible things of God from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead.” See also Ps. xix. 1–3. And this is the first sort of things that may be known of God.

2. There are the free acts of his will and power, or his free, eternal purposes, with the temporal dispensations that flow from them. Now, of this sort is the forgiveness that we are inquiring after. It is not a property of the nature of God, but an act of his will and a work of his grace. Although it hath its rise and spring in the infinite goodness of his nature, yet it proceeds from him, and is not exercised but by an absolute, free, and sovereign act of his will. Now, there is nothing of God or with him of this sort that can be any ways known but only by especial revelation; for, —

(1.) There is no inbred notion of the acts of God’s will in the heart of man; which is the first way whereby we come to the knowledge of any thing of God. Forgiveness is not revealed by the light of nature. Flesh and blood, which nature is, declares it not; by that means “no man hath seen God at any time,” John i. 18, — that is, as a God of mercy and pardon, as the Son reveals him. Adam had an intimate acquaintance, according to the limited capacity of a creature, with the properties and excellencies of the nature of God. It was implanted in his heart, as indispensably necessary unto that natural worship which, by the law of his creation, he was to perform. But when he had sinned, it is evident that he had not the least apprehension that there was forgiveness with God. Such a thought would have laid a foundation of some farther treaty with God about his condition. But he had no other design but of flying and hiding himself, Gen. iii. 10; so declaring that he was utterly ignorant of any such thing as pardoning mercy. Such, and no other, are all the first or purely natural conceptions of sinners, — namely, that it is δικαίωμα τοῦ Θεοῦ, “the judgment of God,” Rom. i. 32, that sin is to be punished with death. It is true, these conceptions in many are stifled by rumours, reports, traditions, that it may be otherwise; But all these are far enough from that revelation of forgiveness which we are inquiring after.

(2.) The consideration of the works of God’s creation will not help a man to this knowledge, that there is forgiveness with God. The apostle tells us, Rom. i. 20, what it is of God that his works reveal, “even his eternal power and Godhead,” or the essential properties of his nature, but no more; not any of the purposes of his grace, not any of the free acts of his will, not pardon and forgiveness. Besides, God made all things in such an estate and condition, — namely, of rectitude, integrity, and uprightness, Eccles. vii. 29, — that it was impossible they should have any respect unto sin, which is the corruption of all, or to the pardon of it, which is their restitution, whereof they stood in no need. There being no such thing in the world as a sin, nor any such thing supposed to be, when all things were made of nothing, how could any thing declare or reveal the forgiveness of it?

(3.) No works of God’s providence can make this discovery. God hath, indeed, borne testimony to himself and his goodness in all ages, from the foundation of the world, in the works of his providence: so Acts xiv. 15–17, “We preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein: who in times past suffered all nations to walk in their own ways. Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.” Οὐκ ἀμάρτυρον ἑαυτὸν ἀφῆκε — “He left not himself without witness;” that is, by the works of his providence, there recounted, he thus far bare testimony to himself, that he is, and is good, and doth good, and ruleth the world; so that they were utterly inexcusable, who, taking no notice of these works of his, nor the fruits of his goodness, which they lived upon, turned away after τὰ μάταια, “vain things,” as the apostle there calls the idols of the Gentiles. But yet these things did not discover pardon and forgiveness; for still God suffered them to go on in their own ways, and winked at their ignorance. So again, Acts xvii. 23–27, “Whom ye ignorantly worship, him declare I unto you. God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; neither is worshipped with men’s hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; and hath made of one blood all nations of men for to dwell on all the face of the earth” (where, by the way, there is an allusion to that of Gen. xi. 8, “The Lord scattered them abroad upon the face of all the earth”), “and hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us.” By arguments taken from the works of God, both of creation and providence, the apostle proves the being and the properties of God; yea, he lets them know with whom he had to do, that God designed by his works so far to reveal himself unto them as the true and living God, the maker and governor of all things, as that they ought to have inquired more diligently after him, and not to look on him alone as the “unknown God” who alone might be known, all their idols being vain and nothing. But of the discovery of pardon and forgiveness in God by these ways and means he speaks not; yea, he plainly shows that this was not done thereby: for the great call to saving repentance is by the revelation of forgiveness. But now, by these works of his providence, God called not the Gentiles to saving repentance. No; saith he, “He suffered them to walk still in their own ways,” Acts xiv. 16, “and winked at the times of their ignorance; but now,” — that is, by the word of the gospel, — “commandeth them to repent,” chap. xvii. 30.

Secondly, Whereas there had been one signal act of God’s providence about sin, when man first fell into the snares of it, it was so far from the revealing forgiveness in God, that it rather severely intimated the contrary. This was God’s dealing with sinning angels. The angels were the first sinners, and God dealt first with them about sin. And what was his dealing with them the Holy Ghost tell us, 2 Pet. ii. 4, Ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο· — “He spared not the sinning angels.” “He spared them not;” it is the same word which he useth where he speaks of laying all our iniquities on Christ, he undergoing the punishment due unto them: Rom. viii. 32, Οὐκ ἐφείσατο, — “He spared him not;” that is, he laid on him the full punishment that by the curse and sanction of the law was due unto sin. So he dealt with the angels that sinned: “He spared them not,” but inflicted on them the punishment due unto sin, shutting them up under chains of darkness for the judgment of the great day. Hitherto, then, God keeps all thoughts of forgiveness in his own eternal bosom; there is not so much as the least dawning of it upon the world. And this was at first no small prejudice against any thoughts of forgiveness. The world is made; sin enters by the most glorious part of the creation, whose recovery by pardon might seem to be more desirable, but not the least appearance of it is discovered. Thus it was “from the beginning of the world hid in God,” Eph. iii. 9.

Thirdly, God gave unto man a law of obedience immediately upon his creation; yea, for the main of it, he implanted it in him by and in his creation. This law it was supposed that man might transgress. The very nature of a law prescribed unto free agents, attended with threatenings and promises of reward, requires that supposition. Blow, there was not annexed unto this law, or revealed with it, the least intimation of pardon to be obtained if transgression should ensue. Gen. ii. 17, we have this law, “In the day thou eatest thou shalt surely die;” — “Dying thou shalt die;” or “bring upon thyself assuredly the guilt of death temporal and eternal.” There God leaves the sinner, under the power of that commination. Of forgiveness or pardoning mercy there is not the least intimation. To this very day that law, which was then the whole rule of life and acceptance with God, knows no such thing. “Dying thou shalt die, O sinner,” is the precise and final voice of it.

From these previous considerations, added to what was formerly spoken, some things preparatory to the ensuing discourse may be inferred; as, —

1. That it is a great and rare thing to have forgiveness in God discovered unto a sinful soul. A thing it is that, as hath been showed, conscience and law, with the inbred notions that are in the heart of man about God’s holiness and vindictive justice, do lie against; a matter whereof we have no natural presumption, whereof there is no common notion in the mind of man; a thing which no consideration of the works of God, either of creation or providence, will reveal, and which the great instance of God’s dealing with sinning angels renders deep, admirable, and mysterious. Men who have common and slight thoughts of God, of themselves, of sin, of obedience, of the judgment to come, of eternity, — that feed upon the ashes of rumours, reports, hearsays, traditions, without looking into the reality of things, — may and do take this to be an ordinary and acknowledged truth, easy to be entertained, which upon the matter no man disbelieves. But convinced sinners, who make a trial of these things as running into eternity, have other thoughts of them. And as to that which, it is pretended, every one believes, we have great cause to cry out, “Lord, who hath believed our report? to whom hath the arm of the Lord been revealed,”

2. That the discovery of forgiveness in God, being a matter of so great difficulty, is a thing precious and excellent, as being the foundation of all our communion with God here, and of all undeceiving expectation of our enjoyment of him hereafter. It is a pure gospel truth, that hath neither shadow, footstep, nor intimation elsewhere. The whole creation hath not the least obscure impression of it left thereon. So that, —

3. It is undoubtedly greatly incumbent on us to inquire diligently, as the prophets did of old, into this salvation; to consider what sure evidences faith hath of it, such as will not, as cannot fail us. To be slight and common in this matter, to take it up at random, is an argument of an unsound, rotten heart. He that is not serious in his inquiry into the revelation of this matter, is serious in nothing wherein God or his soul is concerned. The Holy Ghost knows what our frame of heart is, and how slow we are to receive this blessed truth in a gracious, saving manner. Therefore doth he confirm it unto us with such weighty considerations as, Heb. vi. 17, 18, “God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: that by two immutable things, in which it was impossible for God to lie, we might have strong consolation.” It is of forgiveness of sin that the apostle treats; as hath been made evident by the description of it before given. Now, to give evidence hereunto, and to beget a belief of it in us, he first engages a property of God’s nature in that business. He with whom we deal is ἀψευδής· as Tit. i. 2, the God that cannot lie, that cannot deceive or be deceived: it is impossible it should be so with him. Now, as this extends itself in general to all the words and works of God, so there is peculiarly in this, whereof he treats, τὸ ἀμετάθετον τῆς βουλῆς, — an especial “immutability of his counsel.” [Heb. vi. 17.] Men may think that although there be words spoken about forgiveness, yet it is possible it may be otherwise.” “No,” saith the apostle; “it is spoken by God, and it is impossible he should lie.” Yea, but upon the manifold provocations of sinners, he may change his mind and thoughts therein. “No,” saith the apostle; “there is a peculiar immutability in his counsel concerning the execution of this thing: there can be no change in it.” But how doth this appear, that indeed this is the counsel of his will? “Why,” saith he, “he hath declared it by his word, and that given in a way of promise: which, as in its own nature it is suited to raise an expectation in him or them to whom it is made or given, so it requires exact faithfulness in the discharge and performance of it which God on his part will assuredly answer. But neither is this all; but that no place might be left for any cavilling objection in this matter, ἐμεσίτευσεν ὅρκῳ. ‘he interposed himself by an oath.’ ” Thus we have this truth deduced from the veracity of God’s nature, one of his essential excellencies; established in the immutable purpose of his will; brought forth by a word of promise; and confirmed by God’s interposing himself against all occasions of exception (so to put an end unto all strife about it) by an oath, swearing by himself that so it should be. I have mentioned this only to show what weight the Holy Ghost lays upon the delivery of this great truth, and thence how deeply it concerns us to inquire diligently into it and after the grounds and evidences which may be tendered of it; which, among others, are these that follow:—

IV. Let us, then, in the fourth place, as a fourth evidence of this truth, consider those, both under the Old Testament and the New, concerning whom we have the greatest assurance that God was well pleased with them, and that they are now in the enjoyment of him. And this argument unto this purpose the apostle insists upon, and presseth from sundry instances, Heb. xi. How many doth he there reckon up who of old “obtained a good report,” and “this testimony, that they pleased God!” verses 2, 5. “All these inherited the promises” through believing, — that is, obtained the “forgiveness of sins” for whereas “by nature they were children of wrath,” and “under the curse” as well as others, obtaining an infallible interest in the favour of God, and this testimony, “that they pleased him,” it could no otherwise be; for without this, on a just account, every one of them would have continued in the state wherein Adam was when he “heard the voice of God, and was afraid.” Wherefore, it being evident that some persons, in all generations, have enjoyed the friendship, love, and favour of God in this world, and at their departure out of it have entered into glory, it makes it evident that there is forgiveness of sin with him; without which these things could not be.

Let us, after the example of the apostle, mention some particular instances in this matter. Look unto Abraham: he was the “friend of God,” and walked with God. God made a solemn covenant with him, and takes it for his memorial throughout all generations that he is the “God of Abraham.” And he is doubtless now at rest with God. Our Saviour calls the place or condition whereinto blessed souls are gathered, “Abraham’s bosom.” He is at rest with whom others are at rest.

The condition was the same with Isaac and Jacob. They also are in heaven, being alive unto and with God. Our Saviour proves it from the tenor of the covenant: “I am the God of Abraham, and the God of Isaac, and the God of Jacob. God is not the God of the dead, but of the living,” Matt. xxii. 32. They are yet alive, alive unto God, and with him by virtue of the covenant; or, after their death, God would not be said to be their God. This is the force of our Saviour’s argument in that place, that after their death God was still their God. Then death had not reached their whole persons. They were still alive with God in heaven; and their bodies, by virtue of the same covenant, were to be recovered out of the dusk

The same is the state with David. He was a “man after God’s own heart,” that did his will and fulfilled all his pleasure. And although he died, and his body saw corruption, yet he is not lost; he is with God in heaven. Hence he ended his days triumphantly, in a full apprehension of eternal rest, beyond what could in this world be attained, and that by virtue of the covenant; for these are the last words of David, “Although my house be not so with God, yet he hath made with me an everlasting covenant,” ascertaining unto him sure and eternal mercies, 2 Sam. xxiii. 5.

Peter also is in heaven. Christ prayed for him that his faith should not fail; and in his death he glorified God, John xxi. 19. So is Paul; he also is in heaven. He knew that when he was dissolved he should be with Christ.

Here, then, “we are compassed about with a cloud of witnesses;” for, —

1. It is most certain that they were all sinners. They were all so by nature; for therein there is no difference between any of the children of men. And personally they were sinners also. They confessed so of themselves, and some of the sins of all of them stand upon record. Yea, some of them were great sinners, or guilty of great and signal miscarriages; — some before their conversion, as Abraham, who was an idolater, Josh. xxiv. 2, 3, and Paul, who was a persecutor and a blasphemer; some after their conversion; some in sins of the flesh against their obedience, as David; and some in sins of profession against faith, as Peter. Nothing, then, is more evident than that no one of them came to rest with God but by forgiveness. Had they never been guilty of any one sin, but only what is left upon record concerning them in holy writ, yet they could be saved no other way; for he that transgresseth the law in any one point is guilty of the breach of the whole, James ii. 10.

What shall we now say? Do we think that God hath forgiveness only for this or that individual person? No man questions but that all these were pardoned. Was it by virtue of any especial personal privilege that was peculiar unto them? Whence should any such privilege arise, seeing by nature they were no better than others, nor would have been so personally had not they been delivered from sin, and prepared for obedience by grace, mercy, and pardon? Wherefore, they all obtained forgiveness by virtue of the covenant, from the forgiveness which is with God. And this is equally ready for others who come to God the same way that they did; that is, by faith and repentance.

2. Many of those concerning whom we have the assurance mentioned were not only sinners but great sinners, as was said; which must be also insisted on, to obviate another objection. For some may say, that although they were sinners, yet they were not such sinners as we are; and although they obtained forgiveness, yet this is no argument that we shall do so also, who are guilty of other sins than they were, and those attended with other aggravations than theirs were. To which I say, that I delight not in aggravating, no, nor yet in repeating, the sins and faults of the saints of God of old. Not only the grace of God, but the sins of men have by some been turned into lasciviousness, or been made a cloak for their lusts. But yet, for the ends and purposes for which they are recorded by the Holy Ghost, we may make mention of them. That they may warn us of our duty, that we take heed lest we also fall, that they may yield us a relief under our surprisals, are they written. So, then, where the mention of them tends to the advancement of sovereign grace and mercy, which is the case in hand, we may insist on them. I think, then, that, without mention of particulars, I may safely say that there is no sin, no degree of sin, no aggravating circumstance of sin, no kind of continuance in sin (the only sin excepted), but that there are those in heaven who have been guilty of them.

It may be, yet some will say that they have considered the sins and falls of Lot, David, Peter, Paul, and the thief himself on the cross, and yet they find not their own condition exemplified, so as to conclude that they shall have the same success with them.

Ans. 1. I am not showing that this or that man shall be pardoned, but only demonstrating that there is forgiveness with God, and that for all sorts of sins and sinners; which these instances do assuredly confirm. And, moreover, they manifest that if other men are not pardoned, it is merely because they make not that application for forgiveness which they did.

2. Yet by the way, to take off this objection also, consider what the apostle says in particular concerning the several sorts of sinners that obtained mercy: I Cor. vi. 9–11, “Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified.” Hell can scarce, in no more words, yield us a sadder catalogue. Yet some of all these sorts were justified and pardoned.

3. Suppose this enumeration of sins doth not reach the condition of the soul, because of some especial aggravation of its sin not expressed; — let such a one add that of our Saviour: Matt. xii. 31, “I say unto you, All manner of sin and blasphemy shall be forgiven unto men, but the blasphemy against the Holy Ghost.” They are not, they shall not be, all actually remitted and pardoned unto all men; but they are all pardonable unto those that seek to obtain pardon for them according unto the gospel. There is with God forgiveness for them all. Now, certainly there is no sin, but only that excepted, but it comes within the compass of” All manner of sin and blasphemy;” and so, consequently, some that have been guilty of it are now in heaven.

We take it for a good token and evidence of a virtuous healing water, when, without fraud or pretence, we see the crutches of cured cripples and impotent persons hung about it as a memorial of its efficacy. And it is a great demonstration of the skill and ability of a physician, when many come to a sick person and tell him “We had the same distemper with you, — it had the same symptoms, the same effects; and by his skill and care we are cured.” “Oh!” saith the sick man, “bring him unto me, I will venture my life in his band.” Now, all the saints of heaven stand about a sin-sick soul; for in this matter “we are compassed about with a cloud of witnesses,” Heb. xii. 1. And what do they bear witness unto? what say they unto a poor guilty sinner? “As thou art, so were we; so guilty, so perplexed, so obnoxious to wrath, so fearing destruction from God.” “And what way did you steer, what course did you take, to obtain the blessed condition wherein now you are?” Say they, “We went all to God through Christ for forgiveness; and found plenty of grace, mercy, and pardon in him for us all.” The rich man in the parable thought it would be a great means of conversion if one should “rise from the dead” and preach; but here we see that all the saints departed and now in glory do jointly preach this fundamental truth, that “there is forgiveness with God.”

Poor souls are apt to think that all those whom they read or hear of to be gone to heaven, went thither because they were so good and so holy. It is true many of them were eminently and exemplarily so in their generations, all of them were so according to their degrees and measures; for “without holiness no man can see God,” — and it is our duty to labour to be like unto them in holiness, if ever we intend to be so in happiness and glory; — but yet not one of them, not any one that is now in heaven, Jesus Christ alone excepted, did ever come thither any other way but by forgiveness of sin; and that will also bring us thither, though we come short of many of them in holiness and grace.

And this evidence of forgiveness! the rather urge, because I find the apostle Paul doing of it eminently in his own person: 1 Tim. i. 12–16, “I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry; who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting.” “A great sinner,” saith he, “the chiefest of sinners I was;” which he manifests by some notable instances of his sin. “I was,” saith he, “a blasphemer,” — the highest sin against God; “a persecutor,” — the highest sin against the saints; “injurious,” — the highest wickedness towards mankind. “But,” saith he, “I obtained mercy, I am pardoned;” — and that with a blessed effect; first, that he should after all this be so accounted faithful as to be put into the ministry; and then that the grace of our Lord Jesus Christ in him and towards him was exceeding abundant. And what was the reason, what was the cause, that he was thus dealt withal? Why, it was that he might be a pattern, an evidence, an argument, that there was grace, mercy, forgiveness, to be had for all sorts of sinners that would believe to life everlasting.

To conclude, then, this evidence — Every one who is now in heaven hath his pardon sealed in the blood of Christ. All these pardons are, as it were, hanged up in the gospel; they are all enrolled in the promises thereof, for the encouragement of them that stand in need of forgiveness to come and sue out theirs also. Fear not, then, the guilt of sin, but the love of it and the power of it. If we love and like sin better than forgiveness, we shall assuredly go without it. If we had but rather be pardoned in God’s way than perish, our condition is secure.

V. The same is evident from the patience of God towards the world, and the end of it For the clearing hereof we may observe, —

1. That upon the first entrance of sin and breach of that covenant which God had made with mankind in Adam, he might immediately have executed the threatened curse, and have brought eternal death upon them that sinned. Justice required that it should be so, and there was nothing in the whole creation to interpose so much as for a reprieve or a respite of vengeance. And had God then sent sinning man, with the apostate angels that induced him into sin, immediately into eternal destruction, he would have been glorified in his righteousness and severity by and among the angels that sinned not. Or he could have created a new race of innocent creatures to have worshipped him and glorified him for his righteous judgment, even as the elect at the last day shall do for the destruction of ungodly men.

2. God hath not taken this course. He hath continued the race of mankind for a long season on the earth; he hath watched over them with his providence, and exercised exceeding patience, forbearance, and long-suffering towards them. Thus the apostle Paul at large discourseth on, Acts xiv. 15–17, xvii. 24–30, as also Rom. ii. 4. And it is open and manifest in their event. The whole world is every day filled with tokens of the power and patience of God; every nation, every city, every family is filled with them.

3. That there is a common abuse of this patience of God visible in the world in all generations. So it was of old: God saw it to be so, and complained of it, Gen. vi. 5, 6. All the evil, sin, wickedness, that hath been in the world, which no heart can conceive, no tongue can express, hath been all an abuse of this patience of God. This, with the most, is the consequent of God’s patience and forbearance. Men count it a season to fulfil all the abominations that their evil hearts can suggest unto them, or Satan draw them into a combination with himself in. This the state of things in the world proclaims, and every one’s experience confirms.

4. Let us, therefore, consider what is the true and proper end of this patience of God towards the world, enduring it in sin and wickedness for so long a season, and suffering one generation to be multiplied after another. Shall we think that God hath no ether design in all this patience towards mankind, in all generations, but merely to suffer them, all and every one, without exception, to sin against him, dishonour him, provoke him, that so he may at length everlastingly destroy them all? It is confessed that this is the consequent, the event of it with the most, through their perverse wickedness, with their love of sin and pleasure. But is this the design of God, — his only design? Hath he no other purpose but merely to forbear them a while in their folly, and then to avenge himself upon them? Is this his intendment, not only towards those who are obstinate in their darkness, ignorance, and rebellion against him, whose “damnation is just, and sleepeth not,” but also towards those whom he stirs up by his grace to seek after a remedy and deliverance from the state of sin and death? God forbid; yea, such an apprehension would be contrary to all those notions of the infinite wisdom and goodness of God which are ingrafted upon our hearts by nature, and which all his works manifest and declare. Whatever, therefore, it be, this cannot be the design of God in his patience towards the world. It cannot be but that he must long since have cut off the whole race of mankind, if he had no other thoughts and purposes towards them.

5. If this patience of God hath any other intention towards any, any other effect upon some, upon any, that is to be reckoned the principal end of it, and for the sake whereof it is evidently extended unto some others, consequentially unto all. For those concerning whom God hath an especial design in his patience, being to be brought forth in the world after the ordinary way of mankind, and that in all ages during the continuance of the world, from the beginning unto the end thereof, the patience which is extended unto them must also of necessity reach unto all in that variety wherein God is pleased to exercise it. The whole world, therefore, is continued under the patience of God and the fruits of it, for the sake of some that are in it.

6. Let us, therefore, see what is the end of this patience, and what it teacheth us. Now, it can have no end possible but only that before rejected, unless there be forgiveness of sins with God. Unless God be ready and willing to forgive the sins of them that come to him according unto his appointment, his patience is merely subservient unto a design of wrath, anger, severity, and a resolution to destroy. Now, this is an abomination once to suppose, and would reflect unspeakable dishonour upon the holy God. Let a man but deal thus, and it is a token of as evil an habit of mind, and perverse, as any can befall him. Let him bear with those that are in his power in their faults, for no other end or with no other design but that he may take advantage to bring a greater punishment and revenge upon them; and what more vile affection, what more wretched corruption of heart and mind, can he manifest? And shall we think that this is the whole design of the patience of God? God forbid.

It may be objected “That this argument is not cogent, because of the instance that lies against it in God’s dealing with the angels that sinned. It is evident that they fell into their transgression and apostasy before mankind did so, for they led and seduced our first parents into sin; and yet God bears with them, and exerciseth patience towards them, to this very day, and will do so unto the consummation of all things, when they shall be east into the fire ‘prepared for the devil and his angels;’ and yet it is granted that there is no forgiveness in God for them: so that it cloth not necessarily follow that there is so for man, because of his patience towards them.”

I answer, that this must be more fully spoken unto when we come to remove that great objection against this whole truth which was mentioned before, taken from God’s dealing with the sinning angels, whom he spared not. At present two or three observations will remove it out of our way; for, —

(1.) The case is not the same with the sinning angels and the race of mankind in all generations. There are no other angels in this condition, but only those individuals who first sinned in their own persons. They are not, in the providence and patience of God, multiplied and increased in ensuing times and seasons, but they continue the same individual persons who first sinned, and no more; so that immediate execution of the whole punishment due unto their sin would not have prevented any increase of them. But now with man it is otherwise; for God continues his patience towards them to the production of millions of other persons, who were not actually in the first sin. Had not God so continued his forbearance, their being, and consequently their sin and misery, had been prevented; so that the case is not the same with sinning angels and men.

(2.) Indeed God exerciseth no patience toward the angels that sinned, and that because he had no forgiveness for them. So Peter tells us, 2 Epist. ii. 4, “God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness.” Immediately upon their sin they were cast out of the presence of God, whose vision and enjoyment they were made for, and which they received some experience of; and they were cast into hell, as the place of their ordinary retention and of their present anguish, under the sense of God’s curse and displeasure. And although they may some of them be permitted to compass the earth, and to walk to and fro therein, to serve the ends of God’s holy, wise providence, and so to be out of their prison, yet they are still in their chains; for they were delivered unto chains of darkness, to be kept unto the last judgment. And in these things they lie actually under the execution of the curse of God, so that there is indeed no patience exercised towards them. If a notorious malefactor or murderer be committed unto a dungeon, and kept bound with iron chains to prevent his escape, until the appointed day of his solemn judgment and execution, without the least intention to spare him, none will say there is patience exercised towards him, things being disposed only so as that his punishment may be secure and severe. And such is the case, such is the condition of the angels that sinned; who are not, therefore, to be esteemed objects of God’s patience.

(3.) The reason why the full and final punishment of these angels is reserved and respited unto the appointed season is not for their own sakes, their good, benefit, or advantage at all, but merely that the end of God’s patience towards mankind might be accomplished. When this is once brought about they shall not be spared a day, an hour, a moment. So that God’s dispensation towards them is nothing but a mere withholding the infliction of the utmost of their punishment, until he hath accomplished the blessed ends of his patience towards mankind.

But you will say, secondly, “Is it not said that God, ‘willing to shew his wrath, and to make his power known, endures with much long-suffering the vessels of wrath fitted to destruction?’ Rom. ix. 22; so that it seems that the end of God’s endurance and long-suffering, to some at least, is only their fitting unto destruction.”

Ans. 1. It is one thing to endure with much long-suffering, another thing to exercise and declare patience. The former only intimates God’s withholding for a season of that destruction which he might justly inflict, which we speak not of; the other denotes an acting in a way of goodness and kindness for some especial end.

2. The next verse declares the great end of God’s patience, and answers this objection: “That he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,” verse 23. This is the great end of God’s patience, which whilst he is in the pursuit of towards the vessels of mercy, he endureth others with much long-suffering and forbearance. This, then, is fully evident, that there could be no sufficient reason assigned of the patience of God towards sinners, but that there is forgiveness prepared for them that come to him by Christ.

And this the Scripture clearly testifies unto, 2 Pet. iii. 9. The question is, What is the reason why God forbears the execution of his judgment upon wicked and ungodly men? Some would have it that God is slack, that is, regardless of the sins of men, and takes no notice of them. “No,” saith the apostle; “God hath another design in his patience and long-suffering.” What is this? “It is to manifest that he is not willing we should perish.” That is it which we have proved; for our freedom from destruction is by repentance, which necessarily infers the forgiveness of sin. So Paul tells us that in the gospel is declared what is the end of God’s patience and forbearance: “It is,” saith he, “the remission of sins,” Rom. iii. 25.

Let us, therefore, also mind this evidence in the application of ourselves to God for pardon. It is certain that God might have taken us from the womb, and have cast us into utter darkness; and in the course of our lives we have been guilty of such provocations as God might justly have taken the advantage of to glorify his justice and severity in our ruin; but yet we have lived thus long, in the patience and forbearance of God. And to what end hath he thus spared us, and let pass those advantages for our destruction that we have put into his hand? Is it not that he might by his patience give us leave and space to get an interest in that forgiveness which he thus testifies to be in himself? Let us, then, be encouraged by it to use it unto the end and purpose for which it is exercised towards us. You that are yet in doubt of your condition, consider that the patience of God was extended unto you this day, this very day, that you might use it for the obtaining of the remission of your sins. Lose not this day, nor one day more, as you love your souls; for woful will be their condition who shall perish for despising or abusing the patience of God.

VI. The faith and experience of the saints in this world give in testimony unto this truth; and we know that their record in this matter is true. Let us, then, ask of them what they believe, what they have found, what they have experience of, as to the forgiveness of sin. This God himself directs and leads us unto by appealing unto our own experience, whence he shows us that we may take relief and supportment in our distresses: Isa. xl. 28, “Hast thou not known? hast thou not heard?” — “Hast not thou thyself, who now criest out that thou art lost and undone because God hath forsaken thee, found and known by experience the contrary, from his former dealings with thee?” And if our own experiences may confirm us against the workings of our unbelief, so may those of others also. And this is that which Eliphaz directs Job unto, chap. v. 1, “Call now, if there be any that will answer thee; and to which of the saints wilt thou look?” It is not a supplication to them for help that is intended, but an inquiry after their experience in the case in hand, wherein he wrongfully thought they could not justify Job. וְאֶל־מִי מִקְּדשִׁים תִּפְנֶה‎, “To which of the saints, on the right hand or left, wilt thou have regard in this matter?” Some would foolishly hence seek to confirm the invocation of the saints departed; when, indeed, if they were intended, it is rather forbidden and discountenanced than directed unto. But the קְדשִׁים‎ here are the קְדוֹשִׁים אֲשֶר בָאָרֶץ‎, Ps. xvi. 2, “The saints that are in the earth,” whose experiences Job is directed to inquire into and after. David makes it a great encouragement unto waiting upon God, as a God hearing prayer, that others had done so and found success: Ps. xxxiv. 6, “This poor man cried, and the Lord heard him, and saved him out of all his troubles.” If he did so, and had that blessed issue, why should not we do so also? The experiences of one axe often proposed for the confirmation and establishment of others. So the same David: “Come,” saith he, “and hear, all ye that fear God, and I will declare what he hath done for my soul.” He contents not himself to mind them of the word, promises, and providence of God, which he doth most frequently; but he will give them the encouragement and supportment also of his own experience. So Paul tells us that he “was comforted of God in all his tribulation, that he might be able to comfort them which are in any trouble, by the comfort wherewith he himself was comforted of God,” 2 Cor. i. 4; that is, that he might be able to communicate unto them his own experience of God’s dealing with him, and the satisfaction and assurance that he found therein. So also he proposeth the example of God’s dealing with him in the pardon of his sins as a great motive unto others to believe, 1 Tim. i. 18–16. And this mutual communication of satisfying experiences in the things of God, or of our spiritual sense and evidence of the power, efficacy, and reality of gospel truths, being rightly managed, is of singular use to all sorts of believers. So the same great apostle acquaints us in his own example, Rom. i. 11, 12, “I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; that is, that I may be comforted together with you, by the mutual faith both of you and me.” He longed not only to be instructing of them, in the pursuit of the work of the ministry committed unto him, but to confer also with them about their mutual faith, and what experiences of the peace of God in believing they had attained.

We have in our case called in the testimony of the saints in heaven, with whom those on earth do make up one family, even that one family in heaven and earth which is called after the name of the Father of our Lord Jesus Christ, Eph. iii. 14, 15. And they all agree in their testimony, as becomes the family and children of God. But those below we may deal personally with; whereas we gather the witness of the other only from what is left upon record concerning them. And for the clearing of this evidence sundry things are to be observed; as, —

1. Men living under the profession of religion, and not experiencing the power, virtue, and efficacy of it in their hearts, are, whatever they profess, very near to atheism, or at least exposed to great temptations thereunto. If “they profess they know God, but in works deny him,” they are “abominable, and disobedient, and unto every good work reprobate,” Tit. i. 16. Let such men lay aside tradition and custom, let them give up themselves to a free and a rational consideration of things, and they will quickly find that all their profession is but a miserable self-deceiving, and that, indeed, they believe not one word of the religion which they profess: for of what their religion affirms to be in themselves they find not any thing true or real; and what reason have they, then, to believe that the things which it speaks of that are without them are one jot better? If they have no experience of what it affirms to be within them, what confidence can they have of the reality of what it reveals to be without them? John tells us that “he who saith he loves God whom he hath not seen, and doth not love his brother whom he hath seen, is a liar.” Men who do not things of an equal concernment unto them wherein they may be tried, are not to be believed in what they profess about greater things, whereof no trial can be had. So he that believes not, who experienceth not, the power of that which the religion he professeth affirms to be in him, if he says that he doth believe other things which he can have no experience of, he is a liar. For instance, he that professeth the gospel avows that the death of Christ doth crucify sin; that faith purifieth the heart; that the Holy Ghost quickens and enables the soul unto duty; that God is good and gracious unto all that come unto him; that there is precious communion to be obtained with him by Christ; that there is great joy in believing. These things are plainly, openly, frequently insisted on in the gospel Hence the apostle presseth men unto obedience on the account of them; and, as it were, leaves them at liberty from it if they were not so, Phil. ii. 1, 2. Now, if men have lived long in the profession of these things, saying that they are so, but indeed find nothing of truth, reality, or power in them, have no experience of the effects of them in their own hearts or souls, what stable ground have they of believing any thing else in the gospel whereof they cannot have experience? A man professeth that the death of Christ will mortify sin and subdue corruption; why doth he believe it? Because it is so affirmed in the gospel. How, then, doth he find it to be so? hath it this effect upon his soul, in his own heart? Not at all; he finds no such thing in him. How, then, can this man believe that Jesus Christ is the Son of God because it is affirmed in the gospel, seeing that he finds no real truth of that which it affirms to be in himself? So our Saviour argues, John iii. 12, “If I have told you earthly things, and ye believe not, how will ye believe if I tell you heavenly things?” — “If you believe not the doctrine of regeneration, which you ought to have experience of, as a thing that is wrought in the hearts of men on the earth, how can you assent unto those heavenly mysteries of the gospel which at first are to be received by a pure act of faith, without any present sense or experience?”

Of all dangers, therefore, in profession, let professors take heed of this, — namely, of a customary, traditional, or doctrinal owning such truths as ought to have their effects and accomplishment in themselves, whilst they have no experience of the reality and efficacy of them. This is plainly to have a form of godliness, and to deny the power thereof. And of this sort of men do we see many turning atheists, scoffers, and open apostates. They find in themselves that their profession was a lie, and that in truth they had none of those things which they talked of; and to what end should they continue longer in the avowing of that which is not? Besides, finding those things which they have professed to be in them not to be so, they think that what they have believed of the things that are without them are of no other nature; and so reject them altogether.

You will say, then, “What shall a man do who cannot find or obtain an experience in himself of what is affirmed in the word? He cannot find the death of Christ crucifying sin in him, and he cannot find the Holy Ghost sanctifying his nature, or obtain joy in believing; what shall he, then, do? shall he not believe or profess those things to be so, because he cannot obtain a blessed experience of them?” I answer, our Saviour hath perfectly given direction in this case: John vii. 17, “If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.” Continue in following after the things revealed in the doctrine of the gospel, and you shall have a satisfactory experience that they are true, and that they are of God. Cease not to act faith on them, and you shall find their effects; for “then shall we know, if we follow on to know the Lord,” Hos. vi. 3. Experience will ensue upon permanency in faith and obedience; yea, the first act of sincere believing will be accompanied with such a taste, will give the soul so much experience, as to produce a firm adherence unto the things believed. And this is the way to “prove what is that good, and acceptable, and perfect will of God,” which is revealed unto us, Rom. xii. 2.

2. Where there is an inward, spiritual experience of the power, reality, and efficacy of any supernatural truth, it gives great satisfaction, stability, and assurance unto the soul. It puts the soul out of danger or suspicion of being deceived, and gives it to have the testimony of God in itself. So the apostle tells us, “He that believeth on the Son of God hath the witness in himself,” 1 John v. 10. He had discoursed of the manifold testimony that is given in heaven by all the holy persons of the Trinity, and on earth by grace and ordinances, unto the forgiveness of sin and eternal life to be obtained by Jesus Christ. And this record is true, firm, and stable, an abiding foundation for souls to rest upon, that will never deceive them. But yet all this while it is without us, — it is that which we have no experience of in ourselves; only we rest upon it because of the authority and faithfulness of them that gave it. But now he that actually believeth, he hath the testimony in himself; he hath by experience a real evidence and assurance of the filings testified unto, — namely, “That God hath given to us eternal life, and this life is in his Son,” verse 11. Let us, then, a little consider wherein this evidence consisteth, and from whence this assurance ariseth. To this end some few things must be considered; as, —

(1.) That there is a great answerableness and correspondency between the heart of a believer and the truth that he doth believe. As the word is in the gospel, so is grace in the heart; yea, they are the same thing variously expressed: Rom. vi. 1 7, “Ye have obeyed from the heart,” εἰς ὅν παρεδόθητε τύπον διδαχῆς, “that form of doctrine which was delivered you.” As our translation doth not, so I know not how in so few words to express that which is emphatically here insinuated by the Holy Ghost. The meaning is, that the doctrine of the gospel begets the form, figure, image, or likeness of itself in the hearts of them that believe, so they are cast into the mould of it. As is the one, so is the other. The principle of grace in the heart and that in the word are as children of the same parent, completely resembling and representing one another. Grace is a living word, and the word is figured, limned grace. As is regeneration, so is a regenerate heart; as is the doctrine of faith, so is a believer. And this gives great evidence unto and assurance of the things that are believed: “As we have heard, so we have seen and found it.” Such a soul can produce the duplicate of the word, and so adjust all things thereby.

(2.) That the first original expression of divine truth is not in the word, no, not as given out from the infinite abyss of divine wisdom and veracity, but it is first hid, laid up, and expressed in the person of Christ. He is the ἀρχέτυπος, the first pattern of truth, which from him is expressed in the word, and from and by the word impressed in the hearts of believers: so that as it hath pleased God that all the treasures of wisdom and knowledge should be in him, dwell in him, have their principal residence in him, Col. ii. 3; so the whole word is but a revelation of the truth in Christ, or an expression of his image and likeness to the sons of men. Thus we are said to learn “the truth as it is in Jesus,” Eph. iv. 21. It is in Jesus originally and really; and from him it is communicated unto us by the word. We are thereby taught and do learn it, for thereby, as the apostle proceeds, “we are renewed in the spirit of our mind, and do put on the new man, which after God is created in righteousness and true holiness,” verses 23, 24. First, the truth is in Jesus, then it is expressed in the word; this word learned and believed becomes grace in the heart, every way answering unto the Lord Christ his image, from whom this transforming truth did thus proceed. Nay, this is carried by the apostle yet higher, namely, unto God the Father himself, whose image Christ is, and believers his through the word: 2 Cor. iii. 18, “We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, as by the Spirit of the Lord;” whereunto add chap. iv. 6, “God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.” The first pattern or example of all truth and holiness is God himself; hereof “Christ is the image,” verse 4. Christ is the image of God, “The brightness of his glory, and the express image of his person,” Heb. i. 8; “The image of the invisible God,” Col. i. 15. Hence we are said to “see the glory of God in the face of Jesus Christ;” because he being his image, the love, grace, and truth of the Father are represented and made conspicuous in him: for we are said to “behold it in his face,” because of the open and illustrious manifestation of the glory of God in him. And how do we behold this glory? In a glass, — “As in a glass;” that is, in the gospel, which hath the image and likeness of Christ, who is the image of God, reflected upon it and communicated unto it. So have we traced truth and grace from the person of the Father unto the Son as a mediator, and thence transfused into the word. In the Father it is essentially; in Jesus Christ originally and exemplarily; and in the word as in a transcript or copy. But doth it abide there? No; God by the word of the gospel “shines in our hearts,” 2 Cor. iv. 6. He irradiates our minds with a saving light into it and apprehension of it. And what thence ensues? The soul of a believer is “changed into the same image” by the effectual working of the Holy Ghost, chap. iii. 18; that is, the likeness of Christ implanted on the word is impressed on the soul itself, whereby it is renewed into the image of God, whereunto it was at first created. This brings all into a perfect harmony. There is not, where gospel truth is effectually received and experienced in the soul, only a consonancy merely between the soul and the word, but between the soul and Christ by the word, and the soul and God by Christ. And this gives assured establishment unto the soul in the things that it doth believe. Divine truth so conveyed unto us is firm, stable, and immovable; and we can say of it in a spiritual sense,” ‘That which we have heard, that which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life,’ we know to be true.” Yea, a believer is a testimony to the certainty of truth in what he is, much beyond what he is in all that he saith. Words may be pretended; real effects have their testimony inseparably annexed unto them.

(3.) Hence it appears that there must needs be great assurance of those truths which are thus received and believed; for hereby are “the senses exercised to discern both good and evil,” Heb. v. 14. Where there is a spiritual sense of truth, of the good and evil that is in doctrines, from an inward experience of what is so good, and from thence an aversation unto the contrary, and this obtained διὰ τὴν ἕξιν, by reason of a habit or an habitual frame of heart, there is strength, there is steadfastness and assurance. This is the teaching of the unction, which will not, which cannot, deceive. Hence many of old and of late that could not dispute could yet die for the truth. He that came to another, and went about to prove by sophistical reasonings that there was no such thing as motion, had only this return from him, who either was not able to answer his cavilling or unwilling to put himself to trouble about it, — he arose, and, walking up and down, gave him a real confutation of his sophistry. It is so in this case. When a soul hath a real experience of the grace of God, of the pardon of sins, of the virtue and efficacy of the death of Christ, of justification by his blood, and peace with God by believing; let men, or devils, or angels from heaven, oppose these things, if it cannot answer their sophisms, yet he can rise up and walk, — he can, with all holy confidence and assurance, oppose his own satisfying experience unto all their arguings and suggestions. A man will not be disputed out of what he sees and feels; and a believer will abide as firmly by his spiritual sense as any man can by his natural.

This is the meaning of that prayer of the apostle, Col. ii. 2, “That your hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ.” Understanding in the mysteries of the gospel they had; but he prays that, by a farther experience of it, they might come to the “assurance of understanding.” To be true, is the property of the doctrine itself; to be certain or assured, is the property of our minds. Now, this experience doth so unite the mind and truth, that we say, “Such a truth is most certain;” whereas certainty is indeed the property of our minds or their knowledge, and not of the truth known. It is certain unto us; that is, we have an assured knowledge of it by the experience we have of it. This is the assurance of understanding here mentioned. And he farther prays that we may come to the “riches” of this assurance, — that is, to an abundant, plentiful assurance; and that εἰς ἐπίγνωσιν, “to the acknowledgment of the mystery of God,” owning it from a sense and experience of its excellency and worth.

And this is in the nature of all gospel truths, — they are fitted and suited to be experienced by a believing soul. There is nothing in them so sublime and high, nothing so mysterious, nothing so seemingly low and outwardly contemptible, but that a gracious soul hath experience of an excellency, reality, power, and efficacy in it all. For instance, look on that which concerns the order and worship of the gospel. This seems to many to be a mere external thing, whereof a soul can have no inward sense or relish. Notions there are many about it, and endless contentions, but what more? Why, let a gracious soul, in simplicity and sincerity of spirit, give up himself to walk with Christ according to his appointment, and he shall quickly find such a taste and relish in the fellowship of the gospel, in the communion of saints, and of Christ amongst them, as that he shall come up to such riches of assurance in the understanding and acknowledgment of the ways of the Lord, as others by their disputing can never attain unto. What is so high, glorious, and mysterious as the doctrine of the ever-blessed Trinity? Some wise men have thought meet to keep it vailed from ordinary Christians, and some have delivered it in such terms as that they can understand nothing by them. But take a believer who hath tasted how gracious the Lord is, in the eternal love of the Father, the great undertaking of the Son in the work of mediation and redemption, with the almighty work of the Spirit creating grace and comfort in the soul; and hath had an experience of the love, holiness, and power of God in them all; and he will with more firm confidence adhere to this mysterious truth, being led into it and confirmed in it by some few plain testimonies of the word, than a thousand disputers shall do who only have the notion of it in their minds. Let a real trial come, and this will appear. Few will be found to sacrifice their lives on bare speculations. Experience will give assurance and stability.

We have thus cleared the credit of the testimony now to be improved. It is evident, on these grounds, that there is a great certainty in those truths whereof believers have experience. Where they communicate their power unto the heart, they give an unquestionable assurance of their truth; and when that is once realized in the soul, all disputes about it are put to silence.

These things being so, let us inquire into the faith and experience of the saints on the earth as to what they know of the truth proposed unto confirmation, namely, that there is forgiveness with God. Let us go to some poor soul that now walks comfortably under the light of God’s countenance, and say unto him, “Did we not know you some while since to be full of sadness and great anxiety of spirit; yea, sorrowful almost to death, and bitter in soul?” — Ans. “Yes,” saith he, “so it was, indeed. My days were consumed with mourning, and my life with sorrow; and I walked heavily, in fear and bitterness of spirit, all the day long.”

“Why, what ailed you, what was the matter with you, seeing as to outward things you were in peace?” — Ans. “The law of God had laid hold upon me and slain me. I found myself thereby a woful sinner, yea, overwhelmed with the guilt of sin. Every moment I expected tribulation and wrath from the hand of God; my sore ran in the night and ceased not, and my soul refused comfort.”

“How is it, then, that you are thus delivered, that you are no more sad? Where have you found ease and peace? Have you been by any means delivered, or did your trouble wear off and depart of its own accord?” — Ans. “Alas, no! had I not met with an effectual remedy, I had sunk and everlastingly perished.”

“What course did you take?” — Ans. “I went unto Him by Jesus Christ against whom I have sinned, and have found him better unto me than I could expect or ever should have believed, had not he overpowered my heart by his Spirit. Instead of wrath, which I feared, and that justly, because I had deserved it, he said unto me in Christ, ‘Fury is not in me.’ For a long time I thought it impossible that there should be mercy and pardon for me, or such a one as I. But he still supported me, sometimes by one means, sometimes by another; until, taking my soul near to himself, he caused me to see the folly of my unbelieving heart, and the vileness of the hard thoughts I had of him, and that, indeed, there is with him forgiveness and plenteous redemption. This hath taken away all my sorrows, and given me quietness, with rest and assurance.”

“But are you sure, now, that this is so? May you not possibly be deceived?” — Ans. Says the soul, “I have not the least suspicion of any such matter; and if at any time aught doth arise to that purpose, it is quickly overcome.”

“But how are you confirmed in this persuasion?” — Ans. “That sense of it which I have in my heart; that sweetness and rest which I have experience of; that influence it hath upon my soul; that obligation I find laid upon me by it unto all thankful obedience; that relief, supportment, and consolation that it hath afforded me in trials and troubles, in the mouth of the grave and entrances of eternity, — all answering what is declared concerning these things in the word, — will not suffer me to be deceived. I could not, indeed, receive it until God was pleased to speak it unto me; but now let Satan do his utmost, I shall never cease to bear this testimony, that there is mercy and forgiveness with him.”

How many thousands may we find of these in the world, who have had such a seal of this truth in their hearts, as they can not only securely lay down their lives in the confirmation of it, if called thereunto, but also do cheerfully and triumphantly venture their eternal concernments upon it! yea, this is the rise of all that peace, serenity of mind, and strong consolation, which in this world they are made partakers of.

Now this is to me, on the principles before laid down, an evidence great and important. God hath not manifested this truth unto the saints, thus copied it out of his word, and exemplified it in their souls, to leave them under any possibility of being deceived.

VII. God’s institution of religious worship, and honour therein to be rendered unto him by sinners, is another evidence that there is forgiveness with him. I have instanced before in one particular of worship to this purpose, — namely, in that of sacrifices; but therein we intended only their particular nature and signification, how they declared and manifested reconciliation, atonement, and pardon. That now aimed at is, to show how all the worship that God hath appointed unto us, and all the honour which we give unto his holy majesty thereby, is built upon the same foundation, — namely, a supposition of forgiveness, — and is appointed to teach it, and to ascertain us of it; which shall briefly be declared. To this end observe, —

1. That the general end of all divine and religious worship is to raise unto God a revenue of glory out of the creation. Such is God’s infinite natural self-sufficiency, that he stands in need of no such glory and honour. He was in himself no less infinitely and eternally glorious before the creation of all or any thing whatever, than he will be when he shall be encompassed about with the praises of all the works of his hands. And such is his absolute perfection, that no honour given unto him, no admiration of him, no ascription of glory and praise, can add any thing unto him. Hence saith the psalmist, “My goodness extendeth not to thee,” Ps. xvi. 2; — “It doth not so reach thee as to add unto thee, to profit thee, as it may do the saints that are on earth.” As he in Job, chap. xxii. 2, 3, “Can a man be profitable unto God, as he that is wise may be profitable unto himself? Is it any pleasure to the Almighty, that thou art righteous? or is it gain to him, that thou makest thy ways perfect?” There is no doubt but that it is well-pleasing unto God that we should be righteous and upright; but we do him not a pleasure therein, as though he stood in need of it, or it were advantage or gain unto him. And again, chap. xxxv. 7, “If thou be righteous, what givest thou him? or what receiveth he at thine hand?” And the reason of all this the apostle gives us, Rom. xi. 36, “Of him, and through him, and to him, are all things.” Being the first sovereign cause and last absolute end of all things, every way perfect and self-sufficient, nothing can be added unto him: or, as the same apostle speaks, “God that made the world and all things therein, seeing that he is Lord of heaven and earth, is not worshipped with men’s hands, as though he needed any thing, seeing he giveth unto all life, and breath, and all things,” Acts xvii. 24, 25; as he himself pleads at large, Ps. l. 7–13.

2. Wherefore, all the revenue of glory that God will receive by his worship depends merely on his own voluntary choice and appointment. All worship, I say, depends now on the sovereign will and pleasure of God. It is true there is a natural worship due from rational creatures by the law of their creation. This was indispensably and absolutely necessary at first. The very being of God and order of things required that it should be so. Supposing that God had made such creatures as we are, it could not be but that moral obedience was due unto him, — namely, that he should be believed in, trusted, and obeyed, as the first cause, last end, and sovereign Lord of all. But the entrance of sin, laying the sinner absolutely under the curse of God, utterly put an end to this order of things. Man was now to have perished immediately, and an end to be put unto the law of this obedience. But here, in the sovereign will of God, an interposition was made between sin and the sentence, and man was respited from destruction. All worship following hereon, even that which was before natural, by the law of creation, is now resolved into an arbitrary act of God’s will.

And unto this end is all worship designed, — namely, to give glory unto God. For as God hath said that “he will be sanctified in all that draw nigh him,” — that is, in his worship, — and that therein “he will be glorified,” Lev. x. 3; and that “he that offereth him praise,” — that is, performeth any part of his worship and service, — “glorifieth him,” Ps. l. 23: so the nature of the thing itself declareth that it can have no other end. By this he hath all his glory, even from the inanimate creation.

3. Consider that God hath not prescribed any worship of himself unto the angels that sinned. They are, indeed, under his power, and he useth them as he pleaseth, to serve the ends of his holy providence. Bounds he prescribes unto them by his power, and keeps them in dread of the full execution of his wrath; but he requires not of them that they should believe in him. They believe, indeed, and tremble. They have a natural apprehension of the being, power, providence, holiness, and righteousness of God, which is inseparable from their natures; and they have an expectation from thence of that punishment and vengeance which is due unto them, which is inseparable from them as sinners; and this is their faith: but to believe in God, — that is, to put their trust in him, to resign up themselves unto him, — God requires it not of them. The same is the case with them also as to love, and fear, and delight, — all inward affections, which are the proper worship of God. These they have not, nor doth God any longer require them in them. They eternally cast them off in their first sin. And where these are not, where they are not required, where they cannot be, there no outward worship can be prescribed or appointed; for external instituted worship is nothing but the way that God assigns and chooseth us to express and exercise the inward affections of our minds towards him. He rules the fallen angels “per nutum providentiæ,” not “verbum præcepti.” Now, as God dealt with the angels, so also would he have dealt with mankind, had he left them all under the curse, without remedy or hope of relief. As he doth with them, — he eternally satisfies himself in that revenue of glory which ariseth unto him in their punishment, — so also he would have done with these, had there been no forgiveness with him for them. He would not have required them to fear, love, or obey him, or have appointed unto them any way of worship whereby to express such affections towards him; for to what end should he have done it? What righteousness would admit that service, duty, and obedience should be prescribed unto them who could not, ought not to have any expectation or hope of acceptance or reward? This is contrary to the very first notion which God requires in us of his nature: for “he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him,” Heb. xi. 6; which would not be so should he appoint a voluntary worship, and not propose a reward to the worshippers. Wherefore, —

4. It is evident that God, by the prescription of a worship unto sinners, doth fully declare that there is forgiveness with him for them; for, —

(1.) He manifests thereby that he is willing to receive a new revenue of glory from them. This, as we have proved, is the end of worship. This he would never have done but with a design of accepting and rewarding his creatures; for do we think that he will be beholding unto them? — that he will take and admit of their voluntary, reasonable service, according to his will and command, without giving them a reward, yea, and such a one as their obedience holds no proportion unto? No such thing would become his infinite self-sufficiency, goodness, and bounty. This the wife of Manoah well pleads, Judges xiii. 23: “If,” saith she, “the Lord were pleased to kill us, he would not have received a burnt-offering and a meat-offering at our hands.” His acceptance of worship from us is an infallible demonstration that he will not execute against us the severity of the first curse. And this is clearly evidenced in the first record of solemn instituted worship performed by sinners: Gen. iv. 4, “The Lord had respect unto Abel and to his offering.” Some think that God gave a visible pledge of his acceptance of Abel and his offering. It may be it was by fire from heaven; for how else should Cain so instantly know that his brother and his offering were accepted, but that he and his were refused? However it were, it is evident that what testimony God gave of the acceptance of his offering, the same he gave concerning his person; and that in the first place he had respect unto Abel, and then to his offering. And therefore the apostle saith that thereby “he obtained witness that he was righteous,” Heb. xi. 4, — that is, the witness or testimony of God himself. Now, this was in the forgiveness of his sins, without which he could neither be righteous nor accepted, for he was a sinner. This God declared by acceptance of his worship. And thus we also, if we have any testimony of God’s acceptance of us in any part of his worship, should employ it to the same end. Hath God enlarged our hearts in prayer? hath he given us an answer unto any of our supplications? hath he refreshed our hearts in the preaching and dispensation of the word, or any other ordinance? We are not to rest in the particular about which our communion with him hath been; — our doing so is the cause why we lose our experiences; they lie scattered up and down, separated from their proper root, and so are easily lost: but this is that which we should first improve such particular experiences in the worship of God unto, — namely, that God hath pardoned our sins, and accepted our persons thereon; for without that, none of our worship or service would please him or be accepted with him.

(2.) Hereby God lets us know that he deals with us upon new terms, so that, notwithstanding sin, we may enjoy his love and favour. For this we have the engagement of his truth and veracity, and he cannot deceive us. But yet by this command of his for his worship we should be deceived, if there were no forgiveness with him; for it gives us encouragement to expect, and assurance of finding, acceptance with him, which without it cannot be obtained. This, then, God declares by his institution of and command for his worship, — namely, that there is nothing that shall indispensably hinder those who give up themselves unto obedience of God’s commands from enjoying his love and favour, and communion with him.

(3.) For matter of fact, it is known and confessed that God hath appointed a worship for sinners to perform. All the institutions of the Old and New Testament bear witness hereunto. God was the author of them. And men know not what they do when either they neglect them or would be intermixing their own imaginations with them. What can the mind of man conceive or invent that may have any influence into this matter, to secure the souls of believers of their acceptance with God? Is there any need of their testimony to the truth, faithfulness, and goodness of God? These things he hath taken upon himself. This, then, is that which is to be fixed on our souls upon our first invitation unto religious worship, — 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 sins, without which we can give no glory to him by our obedience; and this is done only by forgiveness.

5. There are some ordinances of worship appointed for this very end and purpose, to confirm unto us the forgiveness of sin, especially in that worship which is instituted by the Lord Jesus under the New Testament. I shall instance in one or two —

(1.) The ordinance of baptism. This was accompanied with the dawning of the gospel in the ministry of John the Baptist; and he expressly declared, in his sermons upon it, that it was instituted of God to declare the “remission of sins,” Mark i. 4.

It is true the Lord Christ submitted unto that ordinance and was baptized by John, who had no sin; but this belonged unto the obedience which God required of him, as for our salves he was made under the law. He was to observe all ordinances and institutions of the worship of God, not for any need he had in his own person of the especial ends and significations of some of them; yet, as he was our sponsor, surety, and mediator, standing in our stead in all that he so did, he was to yield obedience unto them, that so he might “fulfil all righteousness,” Matt. iii. 15. So was he circumcised, so he was baptized, both which had respect unto sin, though absolutely free from all sin in his own person; and that because he was free from no obedience unto any command of God.

But, as was said, baptism itself, as appointed to be an ordinance of worship for sinners to observe, was a declaration of that forgiveness that is with God. It was so in its first institution. God calls a man in a marvellous and miraculous manner; gives him a ministry from heaven; commands him to go and baptize all those who, confessing their sins, and professing repentance of them, should come to him to have a testimony of forgiveness. And as to the especial nature of this ordinance, he appoints it to be such as to represent the certainty and truth of his grace in pardon unto their senses by a visible pledge. He lets them know that he would take away their sin, wherein their spiritual defilement doth consist, even as water takes away the outward filth of the body; and that hereby they shall be saved, as surely as Noah and his family were saved in the ark swimming upon the waters, 1 Pet. iii. 21. Now, how great a deceit must needs in this whole matter have been put upon poor sinners, if it were not infallibly certain that they might obtain forgiveness with God!

After the entrance of this ordinance in the ministry of John, the Lord Christ takes it into his own hand, and commands the observation of it unto all his disciples. I dispute not now who are the proper immediate objects of it; whether they only who actually can make profession of their faith, or believers with their infant seed. For my part, I believe that all whom Christ loves and pardons are to be made partakers of the pledge thereof. And the sole reason which they of old insisted on why the infants of believing parents should not be baptized was, because they thought they had no sin; and therein we know their mistake. But I treat not now of these things. Only this I say is certain, that in the prescription of this ordinance unto his church, the great intention of the Lord Christ was to ascertain unto us the forgiveness of sins. And sinners are invited to a participation of this ordinance for that end, that they may receive the pardon of their sins; that is, an infallible pledge and assurance of it, Acts ii. 38. And the very nature of it declareth this to be its end, as was before intimated. This is another engagement of the truth, and faithfulness, and holiness of God, so that we cannot be deceived in this matter. “There is,” saith God, “forgiveness with me.” Saith the soul, “How, Lord, shall I know, how shall I come to be assured of it? for by reason of the perpetual accusations of conscience, and the curse of the law upon the guilt of my sin, I find it a very hard matter for me to believe. Like Gideon, I would have a token of it.” “Why, behold,” saith 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 waters by reason of their sins, and those who remained, though they had just cause to fear that the same judgment would again befall them or their posterity, because they saw there was like to be the same cause of it, the thoughts and imaginations of the hearts of men being evil still, and that continually; to secure them against these fears, I told them that I would destroy the earth no more with water, and I gave them a token of my faithfulness therein by placing my bow in the cloud. And have I failed them? Though the sin and wickedness of the world hath been, since that day, unspeakably great, yet mankind is not drowned again, nor ever shall be. I will not deceive their expectation from the token I have given them. Wherever, then, there is a word of promise confirmed with a token, never fear a disappointment. But so is this matter. I have declared that there is forgiveness with me; and, to give you assurance thereof, I have ordained this pledge and sign as a seal of my word, to take away all doubts and suspicion of your being deceived. As the world shall be drowned no more, so neither shall they who believe come short of forgiveness.”

And this is the use which we ought to make of this ordinance. It is God’s security of the pardon of our sins, which we may safely rest in.

(2.) The same is the end of that other great ordinance of the church, the supper of the Lord. The same thing is therein confirmed unto us by another sign, pledge, token, or seal. We have shown before what respect gospel forgiveness hath unto the death or blood of Jesus Christ. That is the means whereby for us it is procured, the way whereby it comes forth from God, unto the glory of his righteousness and grace; which afterward must be more distinctly insisted on. This ordinance, therefore, designed and appointed on purpose for the representation and calling to remembrance of the death of Christ, with the communication of the benefits thereof unto them that believe, doth principally intend our faith and comfort in the truth under consideration. And, therefore, in the very institution of it, besides the general end before mentioned, which had been sufficient for our security, there is moreover added an especial mention of the forgiveness of sin; for so speaks our Saviour, in the institution of it for the use of the church unto the end of the world: Matt. xxvi. 28, “This is my blood of the new testament, which is shed for many for the remission of sins.” As if he had said, “The end for which I have appointed the observance of this duty and service unto you is, that I may testify thereby unto you that by my blood, the sacrifice of myself, and the atonement made thereby, I have purchased for you the remission of your sins; which you shall assuredly be made partakers of.” And more I shall not add unto this consideration, because the death of Christ, respected in this ordinance, will again occur unto us.

(3.) What is the end of all church-order, assemblies, and worship? What is a church? Is it not a company of sinners gathered together, according unto God’s appointment, to give glory and praise to him for pardoning grace, for the forgiveness of sins, and to yield him that obedience which he requires from us on the account of his having so dealt with us? This is the nature, this is the end of a church. He that understandeth it not, he that useth it not unto that end, doth but abuse that great institution. And such abuse the world is full of. Some endeavour to make their own secular advantages by the pretence of the church; some discharge the duty required in it with some secret hopes that it shall be their righteousness before God; some answer only their light and convictions in an empty profession. This alone is the true end, the true use of it — We assemble ourselves to learn that there is forgiveness with God through Christ; to pray that we may be made partakers of it; to bless and praise God for our interest in it; to engage ourselves unto that obedience which be requires upon the account of it. And were this constantly upon our minds and in our designs, we might be more established in the faith of it than, it may be, the most of us are.

6. One particular instance more of this nature shall conclude this evidence — God hath commanded us, the Lord Christ hath taught us, to pray for the pardon of sin; which gives us unquestionable security that it may be attained, that it is to be found in God. For the clearing whereof observe, —

(1.) That the Lord Christ, in the revelation of the will of God unto us, as unto the duty that he required at our hands, hath taught and instructed us to pray for the forgiveness of sin. It is one of the petitions which he hath left on record for our use and imitation in that summary of all prayer which he hath given us: Matt. vi. 12, “Forgive us our debts,” our trespasses, our sins. Some contend that this is a form of prayer to be used in the prescript limited words of it. All grant that it is a rule for prayer, comprising the heads of all necessary things that we are to pray for, and obliging us to make supplications for them. So, then, upon the authority of God, revealed unto us by Jesus Christ, we are bound in duty to pray for pardon of sins or forgiveness.

(2.) On this supposition it is the highest blasphemy and reproach of God imaginable, to conceive that there is not forgiveness with him for us. Indeed, if we should go upon our own heads, without his warranty and authority, to ask any thing at his hand, we might well expect to meet with disappointment; for what should encourage us unto any such boldness? but now, when God himself shall command us to come and ask any thing from him, — so making it thereby our duty, and that the neglect thereof should be our great sin and rebellion against him, — to suppose he hath not the thing in his power to bestow on us, or that his will is wholly averse from so doing, is to reproach him with want of truth, faithfulness, and holiness, and not to be God. For what sincerity can be in such proceedings? Is it consistent with any divine excellency? Could it have any other end but to deceive poor creatures? either to delude them if they do pray according to his command, or to involve them in farther guilt if they do not? God forbid any such thoughts should enter into our hearts. But, —

(3.) To put this whole matter out of the question, God hath promised to hear our prayers, and in particular those which we make unto him for the forgiveness of sin. So our Saviour hath assured us that what we ask in his name it shall be done for us. And he hath, as we have showed, taught us to ask this very thing of God as our heavenly Father, — that is, in his name; for in and through him alone is he a Father unto us. I need not insist on particular promises to this purpose; they are, as you know, multiplied in the Scriptures.

What hath been spoken may suffice to establish our present argument, — namely, that God’s prescription of religious worship unto sinners doth undeniably prove that with him there is forgiveness; especially considering that the principal parts of the worship so prescribed and appointed by him are peculiarly designed to confirm us in the faith thereof.

And this is the design of the words that we do insist upon: “There is forgiveness with thee, that thou mayest be feared.” The fear of God, as we have showed, in the Old Testament, doth frequently express, not that gracious affection of our minds which is distinctly so called, but that whole worship of God, wherein that and all other gracious affections towards God are to be exercised. Now, the psalmist tells us that the foundation of this fear or worship, and the only motive and encouragement for sinners to engage in it and give up themselves unto it, is this, that there is forgiveness with God. Without this no sinner could fear, serve, or worship him. This, therefore, is undeniably proved by the institution of this worship, which was proposed unto confirmation.

The end of all these things, as we shall afterward at large declare, is to encourage poor sinners to believe, and to evidence how inexcusable they will be left who, notwithstanding all this, do, through the power of their lusts and unbelief, refuse to come to God in Christ that they may be pardoned. Yea, the laying open of the certainty and fulness of the evidence given unto this truth makes it plain and conspicuous whence it is that men perish in and for their sins. Is it for want of mercy, goodness, grace, or patience in God? Is it through any defect in the mediation of the Lord Christ? Is it for want of the mightiest encouragements and most infallible assurances that with God there is forgiveness? Not at all; but merely on the account of their own obstinacy, stubbornness, and perverseness. They will not come unto this light, yea, they hate it, because their deeds are evil. They will not come to Christ, that they may have life. It is merely darkness, blindness, and love of sin that brings men to destruction. And this is laid open, and all pretences and excuses are removed, and the shame of men’s lusts made naked, by the full confirmation of this truth which God hath furnished us withal.

Take heed, you that hear or read these things; if they are not mixed with faith, they will add greatly to your misery. Every argument will be your torment. But these considerations must be insisted on afterward.

Moreover, if you will take into your minds what hath been delivered in particular concerning the nature and end of the worship of God which you attend unto, you may he instructed in the use and due observation of it. When you address yourselves unto it, remember that this is that which God requires of you who are sinners; that this he would not have done but with thoughts and intention of mercy for sinners. Bless him with all your souls that this is laid as the foundation of all that you have to do with him. You are not utterly cast off because you are sinners. Let this support and warm your hearts when you go to hear, to pray, or any duty of worship. Consider what is your principal work in the whole. You are going to deal with God about forgiveness, in the being, causes, consequents, and effects of it. Hearken what he speaks, declares, or reveals about it; mix his revelation and promises with faith. Inquire diligently into all the obedience and thankfulness, all those duties of holiness and righteousness, which he justly expects from them who are made partakers of it. So shall you observe the worship of God unto his glory and your own advantage.

VIII. Another evidence hereof may be taken from the making, establishing, and ratifying of the new covenant. That God would make a new covenant with his people is often promised, often declared: see, among other places, Jer. xxxi. 31, 32. And that he hath done so accordingly the apostle at large doth manifest, Heb. viii. 8–12. Now, herein sundry things unto our present purpose may be considered; for, —

First, It is supposed that God had before made another covenant with mankind. With reference hereunto is this said to be a new one. It is opposed unto another that was before it, and in comparison whereof that is called old and this said to be new, as the apostle speaks expressly in the place before mentioned. Now, a covenant between God and man is a thing great and marvellous, whether we consider the nature of it or the ends of it. In its own nature it is a convention, compact, and agreement for some certain ends and purposes between the holy Creator and his poor creatures. How infinite, how unspeakable must needs the grace and condescension of God in this matter be! For what is poor miserable man, that God should set his heart upon him, — that he should, as it were, give bounds to his sovereignty over him, and enter into terms of agreement with him? For whereas before he was a mere object of his absolute dominion, made at his will and for his pleasure, and on the same reasons to be crushed at any time into nothing; now he hath a bottom and ground given him to stand upon, whereon to expect good things from God upon the account of his faithfulness and righteousness. God in a covenant gives those holy properties of his nature unto his creature, as his hand or arm for him to lay hold upon, and by them to plead and argue with him. And without this a man could have no foundation for any intercourse or communion with God, or of any expectation from him, nor any direction how to deal with him in any of his concernments. Great and signal, then, was the condescension of God, to take his poor creature into covenant with himself; and especially will this be manifest if we consider the ends of it, and why it is that God thus deals with man. Now, these are no other than that man might serve him aright, be blessed by him, and be brought unto the everlasting enjoyment of him; — all unto his glory. These are the ends of every covenant that God takes us into with himself; and these are” the whole of man,” [Eccles. xii. 13.] No more is required of us in a way of duty, no more can be required by us to make us blessed and happy, but what is contained in them. That we might live to God, be accepted with him, and come to the eternal fruition of him, is the whole of man, all that we were made for or are capable of; and these are the ends of every covenant that God makes with men, being all comprised in that solemn word, that “he will be their God, and they shall be his people.”

Secondly, This being the nature, this the end of a covenant, there must be some great and important cause to change, alter, and abrogate a covenant once made and established, — to lay aside one covenant and to enter into another. And yet this the apostle says expressly that God had done, Heb. viii. 13, and proves it, because himself calls that which he promised a new covenant: which undeniably confirms two things; — first, That the other was become old; and, secondly, That being become so, it was changed, altered, and removed. I know the apostle speaks immediately of the old administration of the covenant under the Old Testament of Mosaical institutions; but he doth so with reference unto that revival which in it was given to the first covenant made with Adam: for in the giving of the law, and the curse wherewith it was accompanied, which were immixed with that administration of the covenant, there was a solemn revival and representation of the first covenant and its sanction, whereby 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 administration of the covenant, was merely to take out of God’s dealing with his people all use and remembrance of the first covenant. As was said, therefore, to take away, disannul, and change a covenant so made, ratified, and established betwixt God and man, is a matter that must be resolved into some cogent, important, and indispensable cause. And this will the more evidently appear if we consider, —

1. In general, that the first covenant was good, holy, righteous, and equal. It was such as became God to make, and was every way the happiness of the creature to accept of. We need no other argument to prove it holy and good than this, that God made it. It was the effect of infinite holiness, wisdom, righteousness, goodness, and grace; and therefore in itself was it every way perfect, for so are all the works of God. Besides, it was such as man, when through his own fault he cannot obtain any good by it, and must perish everlastingly by virtue of the curse of it, yet cannot but subscribe unto its righteousness and holiness. The law was the rule of it; therein is the tenor of it contained. Now, saith the apostle, “Whatever becomes of the sin and the sinner, ‘the law is holy, and the commandment is holy, and just, and good,’ ” Rom. vii. 12; — holy in itself and its own nature, as being the order and constitution of the most holy God; just and equal with reference unto us, such as we have no reason to complain of, or repine against the authority of; and the terms of it are most righteous. And not only so, but it is good also; that which, notwithstanding the appearance of rigour and severity which it is accompanied withal, had in it an exceeding mixture of goodness and grace, both in the obedience constituted in it and the reward annexed unto it; as might be more fully manifested were that our present work.

2. In particular, [First], It was good, holy, and righteous in all the commands of it, in the obedience which it required.

And two things there were that rendered it exceeding righteous in reference unto its precepts or commands. First, That they were all suited unto the principles of the nature of man created by God, and in the regular acting whereof consisted his perfection. God in the first covenant required nothing of man, prescribed nothing unto him, but what there was a principle for the doing and accomplishing of it ingrafted and implanted on his nature, which rendered all those commands equal, holy, and good; for what need any man complain of that which requires nothing of him but what he is from his own frame and principles inclined unto? Secondly, All the commands of it were proportionate unto the strength and ability of them to whom they were given. God in that covenant required nothing of any man but what he had before enabled him to perform, nothing above his strength or beyond his power; and thence was it also righteous.

Secondly, It was exceeding good, holy, and righteous, upon the account of its promises and rewards. “Do this,” saith the covenant; “this which thou art able to do, which the principles of thy nature are fitted for and inclined unto.” Well, what shall be the issue thereof? Why, “Do this, and live.” Life is promised unto obedience, and that such a life as, both for the present and future condition of the creature, was accompanied with every thing that was needful to make it blessed and happy. Yea, this life having in it the eternal enjoyment of God, God himself, as a reward, was exceedingly above whatever the obedience of man could require as due, or have any reason, on any other account but merely of the goodness of God, to expect.

3. There was provision in that covenant for the preservation and manifestation of the glory of God, whatever was the event on the part of man. This was provided for in the wisdom and righteousness of God. Did man continue in his obedience, and fulfil the terms of the covenant, all things were laid in subserviency to the eternal glory of God in his reward. Herein would he for ever have manifested and exalted the glory of his holiness, power, faithfulness, righteousness, and goodness. As an almighty Creator and Preserver, as a faithful God and righteous Rewarder, would he have been glorified. On supposition, on the other side, that man by sin and rebellion should transgress the terms and tenor of this covenant, yet God had made provision that no detriment unto his glory should ensue thereon; for by the constitution of a punishment proportionable in his justice unto that sin and demerit, he had provided that the glory of his holiness, righteousness, and veracity, in his threatenings, should be exalted, and that to all eternity. God would have lost no more glory and honour by the sin of man than by the sin of angels, which, in his infinite wisdom and righteousness, is become a great theatre of his eternal glory; for he is no less excellent in his greatness and severity than in his goodness and power.

Wherefore, we may now return unto our former inquiry: All things being thus excellently and admirably disposed, in infinite wisdom and holiness, in this covenant, the whole duty and blessedness of man being fully provided for, and the glory of God absolutely secured upon all events, what was the reason that God left not all things to stand or fall according to the terms of it? wherefore doth he reject and lay aside this covenant, and promise to make another, and do so accordingly? Certain it is that he might have continued it with a blessed security to his own glory; and he “makes all things for himself, even the wicked for the day of evil.”

God himself shows what was the only and sole reason of this dispensation, Heb. viii. 7–13. The sum of it is this:— Notwithstanding the blessed constitution of the first covenant, yet there was no provision for the pardon of sin, no room or place for forgiveness in it; but on supposition that man sinned, he was in that covenant left remediless. God had not in it revealed that there was any such thing as forgiveness with him; nor had any sinner the least hope or grounds of expectation from thence of any such thing in him. Die he must, and perish, and that without remedy or recovery. “Now,” saith God, “this must not be. Mercy, goodness, grace, require another state of things This covenant will not manifest them; their effects will not be communicated to poor sinners by it. Hence,” saith he, “it is faulty, that is, defective. I will not lose the glory of them, nor shall sinners be unrelieved by them. And, therefore, although I may strictly tie up all mankind unto the terms of this, yet I will make all other covenant with them, wherein they shall know and find that there is forgiveness with me, that they may fear me.”

Now, next to the blood of Christ, whereby this covenant was ratified and confirmed, this is the greatest evidence that can possibly be given that there is forgiveness with God. To what end else doth God make this great alteration in the effects of his will, in his way of dealing with mankind? As forgiveness of sin is expressly contained in the tenor and words of the covenant, so set it aside, and it will be of no more use or advantage than the former; for as this covenant is made directly with sinners, nor was there any one in the world when God made it that was not a sinner, nor is it of use unto any but sinners, so is forgiveness of sins the very life of it.

Hence we may see two things; — first, The greatness of forgiveness, that we may learn to value it; and, secondly, The certainty of it, that we may learn to believe it.

First, The greatness of it. God would not do so great a thing as that mentioned but for a great, the greatest end. Had it not been a matter of the greatest importance unto the glory of God and the good of the souls of men, God would not for the sake of it have laid aside one covenant and made another. We may evidently see how the heart of God was set upon it, how his nature and will were engaged in it. All this was done that we might be pardoned. The old glorious fabric of obedience and rewards shall be taken down to the ground, that a new one may be erected for the honour and glory of forgiveness. God forbid that we should have slight thoughts of that which was so strangely and wonderfully brought forth, wherein God had as it were embarked his great glory! Shall all this be done for our sakes, and shall we undervalue it or disesteem it? God forbid. God could, if I may so say, more easily have made a new world of innocent creatures, and have governed them by the old covenant, than have established this new one for the salvation of poor sinners; but then, where had been the glory of forgiveness? It could never have been known that there was forgiveness with him. The old covenant could not have been preserved and sinners pardoned. Wherefore, God chose rather to leave the covenant than sinners unrelieved, than grace unexalted and pardon unexercised. Prize it as you prize your souls; and give glory unto God for it, as all those that believe will do unto eternity.

Secondly, For the security of it, that we may believe it. What greater can be given? God deceiveth no man, no more than he is deceived. And what could God, that cannot lie, do more to give us satisfaction herein than he hath done? Would you be made partakers of this forgiveness? — go unto God, spread before him this whole matter; plead with him that he himself hath so far laid aside the first covenant, of his own gracious will, as to make a new one, and that merely because it had no forgiveness in it. This he hath made on purpose that it might be known that there is forgiveness in him. And shall not we now be made partakers of it? will he now deny that unto us which he hath given such assurance of, and raised such expectations concerning it? Nothing can here wrong us, nothing can ruin us, but unbelief. Lay hold on this covenant, and we shall have pardon. This God expresseth, Isa. xxvii. 4, 5. Will we continue on the old bottom of the first covenant? All that we can do thereon is but to set thorns and briers in the way of God, to secure ourselves from his coming against us and upon us with his indignation and fury. Our sins are so, and our righteousness is no better. And what will be the issue? Both they and we shall be trodden down, consumed, and burnt up. What way, then, what remedy is left unto us? Only this of laying hold on the arm and strength of God in that covenant wherein forgiveness of sin is provided. Therein alone he saith, “Fury is not in me.” And the end will be that we shall have peace with him, both here and for ever.

IX. The oath of God engaged and interposed in this matter is another evidence of the truth insisted on. Now, because this is annexed unto the covenant before mentioned, and is its establishment, I shall pass it over the more briefly. And in it we may consider, —

First, The nature of the oath of God. The apostle tells us that “He sware by himself;” and he gives this reason of it, “Because he had no greater to swear by,” Heb. vi. 13. An oath for the confirmation of any thing is an invocation of a supreme power that can judge of the truth that is spoken, and vindicate the breach of the engagement. This God hath none other but himself: “Because he could swear by no greater, he sware by himself.” Now, this God doth, — First, By express affirmation that he hath so sworn by himself, which was the form of the first solemn oath of God: Gen. xxii. 16, “By myself have I sworn, saith the Lord.” The meaning whereof is, “I have taken it upon myself as I am God; or let me not be so, if I perform not this thing.” And this is expressed by his soul: Jer. li. 14, “The Lord of hosts hath sworn by his soul;” that is, “by himself,” as we render the words. Secondly, God doth it by the especial interposition of some such property of his nature as is suited to give credit and confirmation to the word spoken; — as of his holiness, Ps. lxxxix. 35, “I have sworn by my holiness;” so also Amos iv. 2; — sometimes by his life, “As I live, saith the Lord” (חַי־אָנִי‎, “I live, saith God”), “it shall be so;” — and sometimes by his name, Jer. xliv. 26. God as it were engageth the honour and glory of the properties of his nature for the certain accomplishment of the things mentioned. And this is evident from the manner of the expression, as in that place of Ps. lxxxix. 35, “Once have I sworn by my holiness that I will not lie unto David.” So we; in the original the words are elliptical: “If I lie unto David;” that is, “Let me not be so, nor be esteemed to be so, if I lie unto David.”

Secondly, For the end of his oath. God doth not give it to make his word or promise sure and steadfast, but to give assurance and security unto us of their accomplishment. Every word of God is sure and certain, truth itself, because it is his; and he might justly require of us the belief of it without any farther attestation: but yet, knowing what great objections Satan and our own unbelieving hearts will raise against him promises, at least as to our own concernment in them, to confirm our minds, and to take away all pretences of unbelief, he interposeth his oath in this matter. What can remain of distrust in such a case? If there be a matter in doubt between men, and an oath be interposed in the confirmation of that which is called in question, it is “an end,” as the apostle tells us, “unto them of all strife,” Heb. vi. 16. How much more ought it to be so on the part of God, when his oath is engaged! And the apostle declares this end of his oath; it is “to show the immutability of his counsel,” verse 17. His counsel was declared before in the promise; but now some doubt or strife may arise whether, on one occasion or other, God may not change his counsel, or whether he hath not changed it with such conditions as to render it useless unto us. In what case soever it be, to remove all doubts and suspicions of this nature, God adds his oath, manifesting the unquestionable immutability of his counsel and promises. What, therefore, is thus confirmed is ascertained unto the height of what any thing is capable of; and not to believe it is the height of impiety.

Thirdly, In this interposition of God by an oath there is unspeakable condescension of grace, which is both an exceeding great motive unto faith and a great aggravation of unbelief; for what are we, that the holy and blessed God should thus condescend unto us, as, for our satisfaction and surety, to engage himself by an oath? One said well of old, “Felices nos quorum causâ Deus jurat! O infelices, si nec juranti Deo credimus;” — “It is an inestimable advantage that God should for our sakes engage himself by his oath. So it will be our misery if we believe him not when he swears unto us.” What can we now object against what is thus confirmed? what pretence, colour, or excuse can we have for our unbelief? How just, how righteous, how holy must their destruction be, who, upon this strange, wonderful, and unexpected warranty, refuse to set to their seal that God is true!

These things being premised, we may consider how variously God hath engaged his oath that there is forgiveness with him. First, He sweareth that he hath no pleasure in the death of a sinner, but rather that he repent and live: Ezek. xxxiii. 11, “As I live, saith the Lord, I have no pleasure in the death of the wicked.” Now, without forgiveness in him every sinner must die, and that without remedy. Confirming, therefore, with his oath that it is his will the sinner should return, repent, and live, he doth in the first place swear by himself that there is forgiveness with him for these sinners that shall so repent and turn unto him.

Again: whereas the great means he hath appointed for the forgiveness of sins is by the mediation of the Lord Christ, as we shall afterward show, he hath on several occasions confirmed his purpose in him, and the counsel of his will, by his oath. By this oath be promised him unto Abraham and David of old; which proved the foundation of the church’s stability in all generations, and also of their security and assurance of acceptance with him. See Luke i. 73–75. And in his taking upon him that office whereby in an especial manner the forgiveness of sins was to be procured, — namely, of his being a priest to offer sacrifice, to make an atonement for sinners, — he confirmed it unto him, and him in it, by his oath: Heb. vii. 20, “He was not made a priest without an oath.” And to what end? — namely, that he might be “a surety of a better testament,” verse 22. And what was that better testament? Why, that which brought along with it the “forgiveness of sins,” chap. viii. 12, 13. So that it was forgiveness which was so confirmed by the oath of God. Farther: the apostle shows that the great original promise made unto Abraham being confirmed by the oath of God, all his other promises were in like manner confirmed; whence he draws that blessed conclusion which we have, chap. vi. 17, 18: “As to every one,” saith he, “that flees for refuge to the hope that is set before him,” — that is, who seeks to escape the guilt of sin, the curse and the sentence of the law, by an application of himself unto God in Christ for pardon, — “he hath the oath of God to secure him that he shall not fall thereof.” And thus are all the concernments of the forgiveness of sin testified unto by the oath of God; which we have manifested to be the highest security in this matter that God can give or that we are capable of.

X. Another foundation of this truth, and infallible evidence of it, may be taken from that especial name and title which God takes unto himself in this matter; for he owns the name of “The God of pardons,” or “The God of forgiveness.” So is he called, Neh. ix. 17, ‏אֱלוֹהַ סְלִחוֹת‎. We have rendered the words, “Thou art a God ready to pardon;” but they are, as was said, “Thou art a God of pardons,” “forgiveness,” or” propitiations.” That is his name, which he owneth, which he accepteth of the ascription of unto himself; the name whereby he will be known. And to clear this evidence, we must take in some considerations of the name of God and the use thereof; as, —

1. The name of God is that whereby he reveals himself unto us, whereby he would have us know him and own him. It is something expressive of his nature or properties which he hath appropriated unto himself. Whatever, therefore, any name of God expresseth him to he, that he is, that we may expect to find him; for he will not deceive us by giving himself a wrong or a false name. And on this account he requires us to trust in his name, because he will assuredly be found unto us what his name imports. Resting on his name, flying unto his name, calling upon his name, praising his name, things so often mentioned in the Scripture, confirm the same unto us. These things could not be our duty if we might he deceived in so doing. God is, then, and will be, to us what his name declareth.

2. On this ground and reason God is said then first to be known by any name, when those to whom he reveals himself do, in an especial manner, rest on that name by faith, and have that accomplished towards them which that name imports, signifies, or declares. And therefore God did not, under the Old Testament, reveal himself to any by the name of the Father of Jesus Christ or the Son incarnate, because the grace of it unto them was not to be accomplished. “God having provided some better thing for us, that they without us should not be made perfect,” they were not intrusted with the full revelation of God by all his blessed names. Neither doth God call us to trust in any name of his, however declared or revealed, unless he gives it us in an especial manner, by way of covenant, to rest upon. So he speaks, Exod. vi. 3, “I appeared unto Abraham, unto Isaac, and unto Jacob בְּאֵל שַׁדַּי‎, by the name of God Almighty, but by my name Jehovah was I not known unto them.” It is certain that both these names of God, El-shaddai and Jehovah, were known among his people before. In the first mention we have of Abraham’s addressing himself unto the worship of God, he makes use of the name Jehovah: Gen. xii. 7, “He builded an altar unto Jehovah.” And so afterward not only doth Moses make use of that name in the repetition of the story, but it was also of frequent use amongst them. Whence, then, is it said that God appeared unto them by the name of El-shaddai, but not by the name of Jehovah? The reason is, because that was the name which God gave himself in the solemn confirmation of the covenant with Abraham: chap. xvii. 1, אֲנִי־אֵל שַׁדַּי‎, — “I am El-shaddai,” “God Almighty,” “God All-sufficient.” And when Isaac would pray for the blessing of the covenant on Jacob, he makes use of that name: chap. xxviii. 3, “God Almighty bless thee.” He invocates that name of God which was engaged in the covenant made with his father Abraham and himself. That, therefore, we may with full assurance rest on the name of God, it is not only necessary that God reveal that name to be his, but also that he give it out unto us for that end and purpose, that we might know him thereby, and place our trust and confidence in him according unto what that name of his imports. And this was the case wherever he revealed himself unto any in a peculiar manner by an especial name. So he did unto Jacob: chap. xxviii. 13, “I am the Lord God of Abraham thy father, and the God of Isaac;” assuring him, that as he dealt faithfully in his covenant with his fathers, Abraham and Isaac, so also he would deal with him. And, chap. xxxi. 13, “I am the God of Bethel,” — “He who appeared unto thee there, and blessed thee, and will continue so to do.” But when the same Jacob comes to ask after another name of God, he answers him not; as it were commanding him to live by faith on what he was pleased to reveal. Now, then, God had not made himself known to Abraham, and Isaac, and Jacob by his name Jehovah, because he had not peculiarly called himself unto them by that name, nor had engaged it in his covenant with them, although it were otherwise known unto them. They lived and rested on the name of God Almighty, as suited to their supportment and consolation in their wandering, helpless condition, before the promise was to be accomplished. But now, when God came to fulfil his promises, and to bring the people, by virtue of his covenant, into the land of Canaan, he reveals himself unto them by, and renews his covenant with them in, the name of Jehovah. And hereby did God declare that he came to give stability and accomplishment unto his promises; to which end they were now to live upon this name of Jehovah, in an expectation of the fulfilling of the promises, as their fathers did on that of God Almighty, in an expectation of protection from him in their wandering state and condition. Hence this name became the foundation of the Judaical church, and ground of the faith of them who did sincerely believe in God therein. And it is strangely fallen out, in the providence of God, that since the Jews have rejected the covenant of their fathers, and are cast out of the covenant for their unbelief, they have utterly forgot that name of God. No Jew in the world knows what it is, nor how to pronounce it or make mention of it. I know themselves and others pretend strange mysteries in the letters and vowels of that name, which make it ineffable; but the truth is, being cast out of that covenant which was built and established on that name, in the just judgment of God, through their own blindness and superstition, 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 secure our expectation that he will be unto us according to his name.

3. All the whole gracious name of God, every title that he hath given himself, every ascription of honour unto himself that he hath owned, is confirmed unto us (unto as many as believe) in Jesus Christ. For as he hath declared unto us the whole name of God, John xvii. 6, so not this or that promise of God, but all the promises of God are in him yea and amen. So that, as of old, every particular promise that God made unto the people served especially for the particular occasion on which it was given, and each name of God was to be rested on as to that dispensation whereunto it was suited to give relief and confidence, — as the name of El-shaddai to Abraham, Isaac, and Jacob, and the name Jehovah to Moses and the people; so now, by Jesus Christ, and in him, every particular promise belongs unto all believers in all their occasions, and every name of God whatever is theirs also, at all times, to rest upon and put their trust in. Thus, the particular promise made unto Joshua, at his entrance into Canaan, to encourage and strengthen him in that great enterprise of conquering the land, is by the apostle applied unto all believers in all their occasions whatever: “I will never leave thee, nor forsake thee,” Heb. xiii. 5. So likewise doth every name of God belong now unto us, as if it had in a particular manner been engaged in covenant unto us, and that because the whole covenant is ratified and confirmed unto us by Jesus Christ, 2 Cor. vi. 18, vii. 1. This, then, absolutely secures unto us an interest in the name of God insisted on, the God of forgiveness, as if it had been given unto every one of us to assure us thereof.

4. God takes this name, “The God of forgiveness,” to be his in a peculiar manner, as that whereby he will be distinguished and known. He appropriates it to himself, as expressing that which the power and goodness of no other can extend unto. “There are lords many, and gods many,” saith the apostle, 1 Cor. viii 5, — λεγόμενοι θεοί· some that are called so, such as some account so to be. How is the true God distinguished from these gods by reputation? He is so by this name; he is the God of pardons: Micah vii. 18, “Who is a God like unto thee, that pardoneth iniquity?” This is his prerogative; herein none is equal to him, like him, or a sharer with him. “Who is a God like unto thee, that may be called a God of pardons?” The vanities of the nations cannot give them this rain; they have no refreshing showers of mercy and pardon in their power. Neither angels, nor saints, nor images, nor popes, can pardon sin. By this name doth he distinguish himself from them all.

5. To be known by this name is the great glory of God in this world. When Moses desired to see the glory of God, the Lord tells him that “he could not see his face,” Exod. xxxiii. 18–20. The face of God, or the gracious majesty of his Being, his essential glory, is not to be seen of any in this life; we cannot see him as he is. But the glorious manifestation of himself we may behold and contemplate. This we may see as the back parts of God; that shadow of his excellencies which he casteth forth in the passing by us in his works and dispensations. This Moses shall see. And wherein did it consist? Why, in the revelation and declaration of this name of God: chap. xxxiv. 6, 7, “The Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin.” To be known by this name, to be honoured, feared, believed as that declares him, is the great glory of God. And shall this fail us? Can we be deceived trusting in it, or expecting that we shall find him to be what his name declares? God forbid.

Let us lay together these considerations, and we shall find that they will give us another stable foundation of the truth insisted on, and a great encouragement to poor sinful souls to draw nigh to God in Christ for pardon. God hath no name but what he gives unto himself; nor is it lawful to know him or call him otherwise. As he calls himself, so is he; what his name imports, so is his nature. Every name also of God is engaged in Jesus Christ in the covenant, and is proposed unto us to place our trust and confidence in. Now, this is his name and his memorial, even “The God of forgiveness.” By this he distinguisheth himself from all others, and expresseth it as the principal title of his honour, or his peculiar glory. According to this name, therefore, all that believe shall assuredly find “there is forgiveness with him.”

XI. The consideration of the essential properties of the nature of God, and what is required to the manifestation of them, will afford us farther assurance hereof. Let us to this end take in the ensuing observations:—

First, God being absolutely perfect and absolutely self-sufficient, was eternally glorious, and satisfied with and in his own holy excellencies and perfections, before and without the creation of all or any thing by the putting forth or the exercise of his almighty power. The making, therefore, of all things depends on a mere sovereign act of the will and pleasure of God. So the whole creation makes its acknowledgment: Rev. iv. 11, v. 12, “Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.” God could have omitted all this great work without the least impeachment of his glory. Not one holy property of his nature would have been diminished or abated in its eternal glory by that omission. This, then, depended on a pure act of his will and choice.

Secondly, On supposition that God would work “ad extra,” by his power produce any thing without himself, it was absolutely necessary that himself should be the end of his so doing. For as before the production of all things, there was nothing that could be the end why any of them should be brought forth out of nothing, or towards which they should be disposed; so God, being an infinite agent in wisdom, and understanding, and power, he could have no end in his actings but that also which is infinite. It is therefore natural and necessary unto God to do all things for himself. It is impossible he should have any other end. And he hath done so accordingly: Prov. xvi. 4, “The Lord) hath made all things for himself.” He aimed at himself in all that he did; there being no other infinite good for him to make his object and his end but himself alone.

Thirdly, This doing things, all things for himself, cannot intend an addition or accruement thereby of any new real good unto himself. His absolute eternal perfection and all-sufficiency render this impossible. God doth not become more powerful, great, wise, just, holy, good, or gracious, by any of his works, by any thing that he doth. He can add nothing to himself. It must therefore be the manifestation and declaration of the holy properties of his nature that he doth intend and design in his works, And there are two things required hereunto:—

1. That he make them known; that by ways suited to his infinite wisdom he both declare that such properties do belong unto him, as also what is the nature of them, according as the creature is able to apprehend.

So he doth things “to make his power known,” to show his power, and to declare his name through the earth, Rom. ix. 17, 22. So it was said that by the works of creation, τὸ γνωστὸν τοῦ Θεοῦ, “that which may be known of God is manifest,” Rom. i. 19, 20. And what is that? Even the natural, essential properties of his being, “his eternal power and Godhead.” To this head are referred all those promises of God that he would glorify himself, and the prayers of his saints that he would do so, and the attestations given unto it in the Scripture that he hath done so. He hath made known his wisdom, holiness, power, goodness, self-sufficiency, and the like perfections of his nature.

2. That he attain an ascription, an attribution of praise and glory to himself upon their account. His design is “to be admired in all them that believe,” 2 Thess. i. 10; — that is, that upon an apprehension of his excellencies which he hath revealed, and as he hath revealed them, they should admire, adore, applaud, glorify, and praise him; worship, believe in, and trust him in all things; and endeavour the enjoyment of him as an eternal reward. And this is also threefold:—

(1.) Interpretative. So the inanimate and brute creatures ascribe unto God the glory of his properties, even by what they are and do. By what they are in their beings, and their observation of the law and inclination of their nature, they give unto God the glory of that wisdom and power whereby they are made, and of that sovereignty whereon they depend. Hence, nothing more frequent in the praises of God of old, than the calling of the inanimate creatures, heaven and earth, winds, storms, thunder, and the beasts of the field, to give praise and glory to God; that is, by what they are they do so, inasmuch as from the impression of God’s glorious excellencies in their effects upon them, they are made known and manifest.

(2.) Involuntary, in some rational creatures. Sinning men and angels have no design, no will, no desire to give glory to God. They do their utmost endeavour to the contrary, to hate him, reproach and blaspheme him. But they cannot yet cast off the yoke of God. In their minds and consciences they are forced, and shall be for ever, to acknowledge that God is infinitely holy, infinitely wise, powerful, and righteous. And he hath the glory of all these properties from them in their very desires that he were otherwise. When they would that God were not just to punish them, powerful to torment them, wise to find them out, holy to be displeased with their lusts and sins, they do at the same time, in the same thing, own, acknowledge, and give unto God the glory of his being, justice, wisdom, power, and holiness. When, therefore, God hath made known his properties, the ascription of glory unto him on their account is to rational creatures natural and unavoidable.

(3.) It is voluntary, in the reasonable service, worship, fear, trust, obedience of angels and men. God having revealed unto them the properties of his nature, they acknowledge, adore them, and place their confidence in them, and thereby glorify him as God. And this glorifying of God consisteth in three things:—

[1.] In making the excellencies of God revealed unto us the principle and chief object of all the moral actings of our souls, and of all the actings of our affections To fear the Lord and his goodness, and to fear him for his goodness; to trust in his power and faithfulness; to obey his authority; to delight in his will and grace; to love him above all, because of his excellencies and beauty; — this is to glorify him.

[2.] To pray for, and to rejoice in, the ways and means whereby he will or hath promised farther to manifest or declare these properties of his nature and his glory in them. What is the reason why we pray for, long for, the accomplishment of the promises of God toward his mints, of his threatenings towards his enemies, of the fulfilling of the glorious works of his power and grace that yet remain to be done, of the coming of the kingdom of Christ, of the approach of glory? Is it not chiefly and principally that the glorious excellencies of God’s nature may be made more manifest, be more known, more exalted, — that God may appear more as he is, and as he hath declared himself to be? This is to give glory to God. So likewise our joy, rejoicing, and satisfaction in any of the ways and works of God; it is solely on this account, that in them, God in his properties, — that is, his power, wisdom, holiness, and the like, — is revealed, declared, and made known.

[3.] In their joint actual celebration of his praises; which, as it is a duty of the greatest importance, and which we are, indeed, of all others most frequently exhorted unto and most earnestly called upon for; so in the nature of it, it consists in our believing, rejoicing expression of what God is and what he doth; — that is, our admiring, adoring, and blessing him, because of his holiness, goodness, and the rest of his properties, and his works of grace and power suitable unto them. This it is to praise God, Rev. v.

Fourthly, Observe that none of these properties of God can be thus manifested and known, nor himself be glorified for them, but by his declaration of them, and by their effects. We know no more of God than he is pleased to reveal unto us. I mean not mere revelation by his word, but any ways or means, whether by his word, or by his works, or by impressions from the law of nature upon our hearts and minds. And whatever God thus declares of himself, he doth it by exercising, putting forth, and manifesting the effects of it. So we know his power, wisdom, goodness, and grace, — namely, by the effects of them, or the works of God that proceed from them and are suited unto them. And whatever is in God that is not thus made known, we cannot apprehend, nor glorify God on the account of it. God, therefore, doing all things, as hath been showed, for the glory of these his properties, he doth so reveal them and make them known.

Fifthly, Upon this design of God, it is necessary that he should reveal and make known all the attributes and properties of his nature, in works and effects peculiarly proceeding from them and answering unto them, that he might be glorified in them; and which, as the event manifests, he hath done accordingly. For what reason can be imagined why God will be glorified in one essential excellency of his nature and not in another? Especially must this be affirmed of those properties of the nature of God which the event manifesteth his principal glory to consist in and arise from, and the knowledge whereof is of the greatest use, behoof, and benefit unto the children of men, in reference unto his design towards them.

Sixthly, These things being so, let us consider how it stands in reference unto that which is under consideration. God, in the creation of all things, glorified or manifested his greatness, power, wisdom, and goodness, with many other properties of the like kind. But his sovereignty, righteousness, and holiness, how are they declared hereby? Either not at all, or not in so evident a manner as is necessary, that he might be fully glorified in them or for them. What, then, doth he do? leave them in darkness, vailed, undiscovered, satisfying himself in the glory of those properties which his work of creation had made known? Was there any reason why he should do so, designing to do all things for himself and for his own glory? Wherefore he gives his holy law as a rule of obedience unto men and angels. This plainly reveals his sovereignty or authority over them, his holiness and righteousness in the equity and purity of things he required of them: so that in and by these properties also he may be glorified. As he made all things for himself, — that is, the manifestation of his greatness, power, wisdom, and goodness; so he gave the law for himself, — that is, the manifestation of his authority, holiness, and righteousness. But is this all? Is there not remunerative justice in God, in a way of bounty? Is there not vindictive justice in him, in a way of severity? There is so; and in the pursuit of the design mentioned they also are to be manifested, or God will not be glorified in them. This, therefore, he did also, in the rewards and punishments that he annexed unto the law of obedience that he had prescribed. To manifest his remunerative justice, he promised a reward in a way of bounty, which the angels that sinned not were made partakers of; and in the penalty threatened, which sinning angels and men incurred, he revealed his vindictive justice in a way of severity. So are all these properties of God made known by their effects, and so is God glorified in them or on their account.

But, after all this, are there no other properties of his nature, divine excellencies that cannot be separated from his being, which by none of these means are so much as once intimated to be in him? It is evident that there are; such are mercy, grace, patience, long-suffering, compassion, and the like. Concerning which observe, —

1. That where there are no objects of them, they cannot be declared, or manifested, or exercised. As God’s power or wisdom could not be manifest if there were no objects of them, no more can his grace or mercy. If never any stand in need of them, they can never be exercised, and consequently never be known. Therefore were they not revealed, neither by the creation of all things, nor by the law or its sanction, nor by the law written in our hearts; for all these suppose no objects of grace and mercy. For it is sinners only, and such as have made themselves miserable by sin, that they can be exercised about.

2. There are no excellencies of God’s nature that are more expressive of divine goodness, loveliness, and beauty than these are, — of mercy, grace, long-suffering, and patience; and, therefore, there is nothing that God so requireth our likeness unto him, in our conformity unto his image, as in these, — namely, mercy, grace, and readiness to forgive. And the contrary frame in any he doth of all things most abhor: “They shall have judgment without mercy, who shewed no mercy.” And, therefore, it is certain that God will be glorified in the manifestation of these properties of his nature.

3. These properties can be no otherwise exercised, and consequently no otherwise known, but only in and by the pardon of sin; which puts it beyond all question that there is forgiveness with God. God will not lose the glory of these his excellencies: 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 forgiveness with him. So that here comes in not only the truth but the necessity of forgiveness also.

The arguments and demonstrations foregoing have, we hope, undeniably evinced the great truth we have insisted on; which is the life and soul of all our hope, profession, religion, and worship. The end of all this discourse is to lay a firm foundation for faith to rest upon in its addresses unto God for the forgiveness of sins, as also to give encouragements unto all sorts of persons so to do. This end remains now to be explained and pressed; which work yet before we directly close withal, two things are farther to be premised. And the first is, to propose some of those adjuncts of, and considerations about, this forgiveness, as may both encourage and necessitate us to seek out after it; and to mix the testimonies given unto it and the promises of it with faith, unto our benefit and advantage. The other is, to show how needful all this endeavour is, upon the account of that great unbelief which is in the most in this matter. As to the first of these, then, we may consider, —

First, That this forgiveness that is with God is such as becomes him; such as is suitable to his greatness, goodness, and all other excellencies of his nature; such as that therein he will be known to be God. What he says concerning some of the works of his providence, “Be still, and know that I am God,” may be much more said concerning this great effect of his grace. Still your souls, and know that he is God. It is not like that narrow, difficult, halving, and manacled forgiveness that is found amongst men, when any such thing is found amongst them; but it is full, free, boundless, bottomless, absolute, such as becomes his nature and excellencies. It is, in a word, forgiveness that is with God, and by the exercise whereof he will be known so to be. And hence, —

1. God himself doth really separate and distinguish his forgiveness from any thing that our thoughts and imaginations can reach unto; and that because it is his, and like himself. It is an object for faith alone, which can rest in that which it cannot comprehend. It is never safer than when it is, as it were, overwhelmed with infiniteness. But set mere rational thoughts or the imaginations of our minds at work about such things, and they fall inconceivably short of them. They can neither conceive of them aright nor use them unto their proper end and purpose. Were not forgiveness in God somewhat beyond what men could imagine, no flesh could be saved. This himself expresseth: Isa. lv. 7–9, “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.” They are, as is plain in the context, thoughts of forgiveness and ways of pardon whereof he speaks. These our apprehensions come short of; we know little or nothing of the infinite largeness of his heart in this matter. He that he speaks of is רָשָׁע‎, “an impiously wicked man,” and אִישׁ אָוֶן‎, “a man of deceit and perverse wickedness;” he whose design and course is nothing but a lie, sin, and iniquity; such a one as we would have little or no hopes of, — that we would scarce think it worth our while to deal withal about, — a hopeless conversion; or can scarce find in our hearts to pray for him, but are ready to give him up as one profligate and desperate. But let him turn to the Lord, and he shall obtain forgiveness. But how can this be? is it possible there should be mercy for such a one? Yes; for the Lord יַרְבֶּה לִסְלוֹחַ‎, “will multiply to pardon.” He hath forgiveness with him to outdo all the multiplied sins of any that turn unto him and seek for it. But this is very hard, very difficult for us to apprehend. This is not the way and manner of men. We deal not thus with profligate offenders against us. “True,” saith God; “but ‘your ways are not my ways.’ I do not act in this matter like unto you, nor as you are accustomed to do.” How then shall we apprehend it? how shall we conceive of it? “You can never do it by your reason or imaginations; ‘for as the heavens are above the earth, so are my thoughts,’ in this matter, ‘above your thoughts.’ ” This is an expression to set out the largest and most inconceivable distance that may be. The creation will afford no more significant expression or representation of it. The heavens are inconceivably distant from the earth, and inconceivably glorious above it. So are the thoughts of God: they are not only distant from ours, but have a glory in them also that we cannot rise up unto. For the most part, when we come to deal with God about forgiveness, we hang in every brier of disputing, quarrelsome unbelief. This or that circumstance or aggravation, this or that unparalleled particular, bereaves us of our confidence. Want of a due consideration of him with whom we have to do, measuring him by that line of our own imaginations, bringing him down unto our thoughts and our ways, is the cause of all our disquietments. Because we find it hard to forgive our pence, we think he cannot forgive talents. But he hath provided to obviate such thoughts in us: Hos. xi. 9, “I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I am God, and not man.” Our satisfaction in this matter is to be taken from his nature. Were he a man, or as the sons of men, it were impossible that, upon such and so many provocations, he should turn away from the fierceness of his anger. But he is God. This gives an infiniteness and an inconceivable boundlessness to the forgiveness that is with him, and exalts it above all our thoughts and ways. This is to be lamented, — presumption, which turns God into an idol, ascribes unto that idol a greater largeness in forgiveness than faith is able to rise up unto when it deals with him as a God of infinite excellencies and perfections. The reasons of it, I confess, are obvious. But this is certain, no presumption can falsely imagine that forgiveness to itself from the idol of its heart, as faith may in the way of God find in him and obtain from him; for, —

2. God engageth his infinite excellencies to demonstrate the greatness and boundlessness of his forgiveness. He proposeth them unto our consideration to convince us that we shall find pardon with him suitable and answerable unto them. See Isa. xl. 27–31, “Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the Lord, and my judgment is passed over from my God? Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.” The matter in question is, whether acceptance with God, which is only by forgiveness, is to be obtained or no. This, sinful Jacob either despairs of, or at least desponds about. But saith God, “My thoughts are not as your thoughts” in this matter. And what course doth he take to convince them of their mistake therein? what argument doth he make use of to free them from their unbelief, and to rebuke their fears? Plainly, he calls them to the consideration of himself, both who and what he is with whom they had to do, that they might expect acceptance and forgiveness such as did become him. Minding them of his power, his immensity, his infinite wisdom, his unchangeableness, all the excellencies and properties of his nature, he demands of them whether they have not just ground to expect forgiveness and grace above all their thoughts and apprehensions, because answering the infinite largeness of his heart, from whence it doth proceed.

And Moses manageth this plea for the forgiveness of that people under a high provocation, and a most severe threatening of their destruction thereon, Numb. xiv. 17, 18. He pleads for pardon in such a way and manner as may answer the great and glorious properties of the nature of God, and which would manifest an infiniteness of power and all-sufficiency to be in him.

This, I say, is an encouragement in general unto believers. We have, as I hope, upon unquestionable grounds, evinced that there is forgiveness with God; which is the hinge on which turneth the issue of our eternal condition. Now this is like himself; such as becomes him; that answers the infinite perfections of his nature; that is exercised and given forth by him as God. We are apt to narrow and straiten it by our unbelief, and to render it unbecoming of him. He less dishonours God (or as little), who, being wholly under the power of the law, believes that there is no forgiveness with him, none to be obtained from him, or doth not believe it that so it is, or is so to be obtained, — for which he hath the voice and sentence of the law to countenance him, — than those who, being convinced of the principles and grounds of it before mentioned, and of the truth of the testimony given unto it, do yet, by straitening and narrowing of it, render it unworthy of him whose excellencies are all infinite, and whose ways on that account are incomprehensible. If, then, we resolve to treat with God about this matter (which is the business now in hand), let us do it as it becomes his greatness; that is, indeed, as the wants of our souls do require. Let us not entangle our own spirits by limiting his grace. The father of the child possessed with a devil, being in a great agony when he came to our Saviour, cries out, “If thou canst do any thing, have compassion on us, and help us,” Mark ix. 22. He would fain be delivered, but the matter was so great that he questioned whether the Lord Christ had either compassion or power enough for his relief. And what did he obtain hereby? Nothing but the retarding of the cure of his child for a season; for our Saviour holds him off until he had instructed him in this matter. Saith he, verse 23, “If thou canst believe, all things are possible to him that believeth;” — “Mistake not; if thy child be not cured, it is not for want of power or pity in me, but of faith in thee. My power is such as renders all things possible, so that they be believed.” So it is with many who would desirously be made partakers of forgiveness. If it be possible, they would be pardoned; but they do not see it possible. Why, where is the defect? God hath no pardon for them, or such as they are; and so it may be they come finally short of pardon. What! because God cannot pardon them? — it is not possible with him? Not at all; but because they cannot, they will not believe, that the forgiveness that is with him is such as that it would answer all the wants of their souls, because it answers the infinite largeness of his heart. And if this doth not wholly deprive them of pardon, yet it greatly retards their peace and comfort. God doth not take it well to be limited by us in any thing, least of all in his grace. This he calls a tempting of him, a provoking temptation: Ps. lxxviii. 41, “They turned back and tempted God, and limited the Holy One of Israel.” This he could not bear with. If there be any pardon with God, it is such as becomes him to give. When he pardons, he will “abundantly pardon.” Go with your half-forgiveness, limited, conditional pardons, with reserves and limitations, unto the sons of men; it may be it may become them, it is like themselves; — that of God is absolute and perfect, before which our sins are as a cloud before the east wind and the rising sun. Hence he is said to do this work with his whole heart and his whole soul, χαρίζεσθαι, “freely,” bountifully, largely to indulge and forgive unto us our sins, and “to cast them into the depths of the sea,” Micah vii. 19, into a bottomless ocean, — an emblem of infinite mercy. Remember this, poor souls, when you are to deal with God in this matter: “All things are possible unto them that do believe.”

Secondly, This forgiveness is in or with God, not only so as that we may apply ourselves unto it if we will, for which he will not be offended with us, but so also as that he hath placed his great glory in the declaration and communication of it; nor can we honour him more than by coming to him to be made partakers of it, and so to receive it from him. For the most part, we are, as it were, ready rather to steal forgiveness from God, than to receive from him as one that gives it freely and largely. We take it up and lay it down as though we would be glad to have it, so God did not, as it were, see us take it; for we are afraid he is not willing we should have it indeed. We would steal this fire from heaven, and have a share in God’s treasures and riches almost without his consent: at least, we think that we have it from him “ægrè,” with much difficulty; that it is rarely given, and scarcely obtained; that he gives it out ἑκὼν ἀέκοντί γε θύμῳ, with a kind of unwilling willingness, — as we sometimes give alms without cheerfulness; and that he loseth so much by us as he giveth out in pardon. We are apt to think that we are very willing to have forgiveness, but that God is unwilling to bestow it, and that because he seems to be a loser by it, and to forego the glory of inflicting punishment for our sins; which of all things we suppose he is most loath to part withal. And this is the very nature of unbelief. But indeed things are quite otherwise. He hath in this matter, through the Lord Christ, ordered all things in his dealings with sinners, “to the praise of the glory of his grace,” Eph. i. 6. His design in the whole mystery of the gospel is to make his grace glorious, or to exalt pardoning mercy. The great fruit and product of his grace is forgiveness of sinners. This God will render himself glorious in and by. All the praise, glory, and worship that he designs from any in this world is to redound unto him by the way of this grace, as we have proved at large before. For this cause spared he the world when sin first entered into it; for this cause did he provide a new covenant when the old was become unprofitable; for this cause did he send his Son into the world. This hath he testified by all the evidences insisted on. Would he have lost the praise of his grace, nothing hereof would have been done or brought about.

We can, then, no way so eminently bring or ascribe glory unto God as by our receiving forgiveness from him, he being willing thereunto upon the account of its tendency unto his own glory, in that way which he hath peculiarly fixed on for its manifestation. Hence the apostle exhorts us to “come boldly unto the throne of grace,” Heb. iv. 16; that is, with the confidence of faith, as he expounds “boldness,” chap. x. 19–22. We come about a business wherewith he is well pleased; such as he delights in the doing of, as he expresseth himself, Zeph. iii. 17, “The Lord thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing.” This is the way of God’s pardoning; he doth it in a rejoicing, triumphant manner, satisfying abundantly his own holy soul therein, and resting in his love. We have, then, abundant encouragement to draw nigh to the throne of grace, to be made partakers of what God is so willing to give out unto us.

And to this end serves also the oath of God, before insisted on, — namely, to root out all the secret reserves of unbelief concerning God’s unwillingness to give mercy, grace, and pardon unto sinners. See Heb. vi. 17, 18, where it is expressed. Therefore, the tendency of our former argument is, not merely to prove that there is forgiveness with God, which we may believe and not be mistaken, but which we ought to believe; it is our duty so to do. We think it our duty to pray, to hear the word, to give alms, to love the brethren, and to abstain from sin; and if we fall in any of these, we find the guilt of them reflected upon our conscience, unto our disquietment: but we scarce think it our duty to believe the forgiveness of our sins. It is well, it may be, we think, with them that can do it; but we think it not their fault who do not. Such persons may be pitied, but, as we suppose, not justly blamed, no, not by God himself. Whose conscience almost is burdened with this as a sin, that he doth not, as he ought, believe the forgiveness of his sins? And this is merely because men judge it not their duty so to do; for a non-performance of a duty, apprehended to be such, will reflect on the conscience a sense of the guilt of sin. But now what can be required to make any thing a duty unto us that is wanting in this matter? for, —

1. There is forgiveness with God, and this manifested, revealed, declared. This manifestation of it is that which makes it the object of our faith. We believe things to be in God and with him, not merely and formally because they are so, but because he hath manifested and revealed them so to be, 1 John i. 2. What he so declares it is our duty to believe, or we frustrate the end of his revelation.

2. We are expressly commanded to believe, and that upon the highest promises and under the greatest penalties. This command is that which makes believing formally a duty. Faith is a grace, as it is freely wrought in us by the Holy Ghost; the root of all obedience and duties, as it is radically fixed in the heart; but as it is commanded, it is a duty. And these commands, you know, are several ways expressed, by invitations, exhortations, propositions; which all have in them the nature of commands, which take up a great part of the books of the New Testament.

3. It is a duty, as we have showed, of the greatest concernment unto the glory of God.

4. Of the greatest importance unto our souls here and hereafter. And these things were necessary to be added, to bottom our ensuing exhortations upon.

That which should now ensue is the peculiar improvement of this truth, all along aimed at, — namely, to give exhortations and encouragements unto believing; but I can take few steps in this work, wherein methinks I do not hear some saying, “Surely all this is needless. Who is there that doth not believe all that you go about to prove? and so these pains are spent to little or no purpose.” I shall, therefore, before I persuade any unto it, endeavour to show that they do it not already. Many, I say, the most of men who live under the dispensation of the gospel, do wofully deceive their own souls in this matter. They do not believe what they profess themselves to believe, and what they think they believe. Men talk of “fundamental errors;” this is to me the most fundamental error that any can fall into, and the most pernicious. It is made up of these two parts:— 1. They do not indeed believe forgiveness. 2. They suppose they do believe it, which keeps them from seeking after the only remedy. Both these mistakes are in the foundation, and do ruin the souls of them that live and die in them. I shall, then, by a brief inquiry, put this matter to a trial. By some plain rules and principles may this important question, whether we do indeed believe forgiveness or no, be answered and decided. But to the resolution intended, I shall premise two observations —

1. Men in this case are very apt to deceive themselves. Self-love, vain hopes, liking of lust, common false principles, sloth, unwillingness unto self-examination, reputation with the world, and it may be in the church, all vigorously concur unto men’s self-deceivings in this matter. It is no easy thing for a soul to break through all these, and all self-reasonings that rise from them, to come unto a clear judgment of its own acting in dealing with God about forgiveness. Men also find a common presumption of this truth, and its being an easy relief against gripings of conscience and disturbing thoughts about sin, which they daily meet withal. Aiming, therefore, only at the removal of trouble, and finding their present imagination of it sufficient thereunto, they never bring their persuasion to the trial

2. As men are apt to do thus, so they actually do so; they do deceive themselves, and know not that they do so. The last day will make this evident, if men will no sooner be convinced of their folly. When our Saviour told his disciples that one of them twelve should betray him, though it were but one of twelve that was in danger, yet every one of the twelve made a particular inquiry about himself. I will not say that one in each twelve is here mistaken; but I am sure the Truth tells us that “many are called, but few are chosen.” They are but few who do really believe forgiveness. Is it not, then, incumbent on every one to be inquiring in what number he is likely to be found at the last day? Whilst men put this inquiry off from themselves, and think or say, “It may be the concernment of others, it is not mine,” they perish, and that without remedy. Remember what poor Jacob said when he had lost one child, and was afraid of the loss of another: Gen. xliii. 14, “If I be bereaved of my children, I am bereaved.” As if he should have said, “If I lose my children, I have no more to lose; they are my all. Nothing worse can befall me in this world. Comfort, joy, yea, life and all, go with them.” How much more may men say in this case, “If we are deceived here, we are deceived; all is lost. Hope, and life, and soul, all must perish, and that for ever!” There is no help or relief for them who deceive themselves in this matter. They have found out a way to go quietly down into the pit.

Now, these things are premised only that they may be incentives unto self-examination in this matter, and so render the ensuing considerations useful. Let us, then, address ourselves unto them;:—

1. In general, This is a gospel truth; yea, the great fundamental and most important truth of the gospel. It is the turning-point of the two covenants, as God himself declares, Heb. viii. 7–13. Now, a very easy consideration of the ways and walkings of men will satisfy us as to this inquiry, whether they do indeed believe the gospel, the covenant of grace, and the fundamental principles of it. Certainly their ignorance, darkness, blindness, their corrupt affections, and worldly conversations, their earthly-mindedness, and open disavowing of the spirit, ways, and yoke of Christ, speak no such language. Shall we think that proud, heady, worldly self-seekers, haters of the people of God and his ways, despisers of the Spirit of grace and his work, sacrificers to their own lusts, and such like, do believe the covenant of grace or remission of sins? God forbid we should entertain any one thought of so great dishonour to the gospel! Wherever that is received or believed it produceth other effects, Tit. ii. 11, 12; Isa. xi. 6–9. It “teacheth men to deny all ungodliness and worldly lusts.” It changeth their hearts, natures, and ways. It is not such a barren, impotent, and fruitless thing as such an apprehension would represent it.

2. They that really believe forgiveness in God do thereby obtain forgiveness. Believing gives an interest in it; it brings it home to the soul concerned. This is the inviolable law of the gospel. Believing and forgiveness are inseparably conjoined. Among the evidences that we may have of any one being interested in forgiveness, I shall only name one, — they prize and value it above all the world. Let us inquire what esteem and valuation many of those have of forgiveness, who put it out of all question that they do believe it. Do they look upon it as their treasure, their jewel, their pearl of price? Are they solicitous about it? Do they often look and examine whether it continues safe in their possession or no? Suppose a man have a precious jewel laid up in some place in his house; suppose it be unto him as the poor widow’s two mites, all her substance or living; — will he not carefully ponder on it? will he not frequently satisfy himself that it is safe? We may know that such a house, such fields or lands, do not belong unto a man, when he passeth By them daily and taketh little or no notice of them. Now, how do most men look upon forgiveness? what is their common deportment in reference unto it? Are their hearts continually filled with thoughts about it? Are they solicitous concerning their interest in it? Do they reckon that whilst that is safe all is safe with them? When it is, as it were, laid out of the way by sin and unbelief, do they give themselves no rest until it be afresh discovered unto them? Is this the frame of the most of men? The Lord knows it is not. They talk of forgiveness, but esteem it not, prize it not, make no particular inquiries after it. They put it to an ungrounded venture whether ever they be partakers of it or no. For a relief against some pangs of conscience it is called upon, or else scarce thought of at all.

Let not any so minded flatter themselves that they have any acquaintance with the mystery of gospel forgiveness.

3. Let it be inquired of them who pretend unto this persuasion how they came by it, that we may know whether it be of Him who calleth us or no; that we may try whether they have broken through the difficulties, in the entertaining of it, which we have manifested abundantly to lie in the way of it.

When Peter confessed our Saviour to be “the Christ, the Son of the living God,” he told him that “flesh and blood did not reveal that unto him, but his Father who is in heaven,” Matt. xvi. 17. It is so with them who indeed believe forgiveness in God: “flesh and blood hath not revealed it unto them;” — it hath not been furthered by any thing within them or without them, but all lies in opposition unto it. “This is the work of God, that we believe,” John vi. 29; — a great work, the greatest work that God requireth of us. It is not only a great thing in itself (the grace of believing is a great thing), but it is great in respect of its object, or what we have to believe, or forgiveness itself. The great honour of Abraham’s faith lay in this, that deaths and difficulties lay in the way of it, Rom. iv. 18–20. But what is a dead body and a dead womb to an accusing conscience, a killing law, and apprehensions of a God terrible as a consuming fire? all which, as was showed, oppose themselves unto a soul called to believe forgiveness.

What, now, have the most of men, who are confident in the profession of this faith, to say unto this thing? Let them speak clearly, and they must say that indeed they never found the least difficulty in this matter; they never doubted of it, they never questioned it, nor do know any reason why they should do so. It is a thing which they have so taken for granted as that it never cost them an hour’s labour, prayer, or meditation about it. Have they had secret reasonings and contendings in their hearts about it? No. Have they considered how the objections that lie against it may be removed. Not at all. But is it so, indeed, that this persuasion is thus bred in you, you know not how? Are the corrupted natures of men and the gospel so suited, so complying? Is the new covenant grown so connatural to flesh and blood? Is the greatest secret that ever was revealed from the bosom of the Father become so familiar and easy to the wisdom of the flesh? Is that which was folly to the wise Greeks, and a stumbling-block to the wonder-gazing Jews, become, on a sudden, wisdom and a plain path to the same principles that were in them? But the truth of this matter is, that such men have a general, useless, barren notion of pardon, which Satan, presumption, tradition, common reports, and the customary hearing of the word, have furnished them withal; but for that gospel discovery of forgiveness whereof we have been speaking, they are utterly ignorant of it and unacquainted with it. To convince such poor creatures of the folly of their presumption, I would but desire them to go to some real believers that are or may be known unto them. Let them be asked whether they came so easily by their faith and apprehensions of forgiveness or no. “Alas!” saith one, “these twenty years have I been following after God, and yet I have not arrived unto an abiding cheering persuasion of it.” “I know what it cost me, what trials, difficulties, temptations I wrestled with, and went through withal, before I obtained it,” saith another. “What I have attained unto hath been of unspeakable mercy; and it is my daily prayer that I may be preserved in it by the exceeding greatness of the power of God, for I continually wrestle with storms that are ready to drive me from my anchor.” A little of this discourse may be sufficient to convince poor, dark, carnal creatures of the folly and vanity of their confidence.

4. There are certain means whereby the revelation and discovery of this mystery is made unto the souls of men. By these they do obtain it, or they obtain it not. The mystery itself was a secret, hidden in the counsel of God from eternity; nor was there any way whereby it might be revealed but by the Son of God, and that is done in the word of the gospel. If, then, you say you know it, let us inquire how you came so to do, and by what means it hath been declared unto you. Hath this been done by a word of truth, — by the promise of the gospel? Was it by preaching of the word unto you, or by reading of it, or meditating upon it? or did you receive it from and by some seasonable word of or from the Scriptures spoken unto you? or hath it insensibly gotten ground upon your hearts and minds, upon the strivings and conflicts of your souls about sin, from the truth wherein you had been instructed in general? or by what other ways or means have you come to that acquaintance with it whereof you boast? You can tell how you came by your wealth, your gold and silver; you know how you became learned, or obtained the knowledge of the mystery of your trade, who taught you in it, and how you came by it. There is not any thing wherein you are concerned but you can answer these inquiries in a reference unto it. Think it, then, no great matter if you are put to answer this question also — By what way or means came you to the knowledge of forgiveness which you boast of? Was it by any of those before mentioned, or some other? If you cannot answer distinctly to these things, only you say you have heard it and believed it ever since you can remember (so those said that went before you, so they say with whom you do converse; you never met with any one that called it into question, nor heard of any, unless it were one or two despairing wretches), it will be justly questioned whether you have any portion in this matter or no. If uncertain rumours, reports, general notions, lie at the bottom of your persuasion, do not suppose that you have any communion with Christ therein.

5. Of them who profess to believe forgiveness, how few are there who indeed know what it is! They believe, they say; but as the Samaritans worshipped, — they “know not what.” With some, a bold presumption, and crying “Peace, peace,” goes for the belief of forgiveness. A general apprehension of impunity from God, and that they are sinners, yet they shall not be punished, passeth with others at the same rate. Some think they shall prevail with God by their prayers and desires to let them alone, and not cast them into hell. One way or other to escape the vengeance of hell, not to be punished in another world, is that which men fix their minds upon. But is this that forgiveness which is revealed in the gospel? that which we have been treating about? The rise and spring of our forgiveness is in the heart and gracious nature of God, declared by his name. Have you inquired seriously into this? Have you stood at the shore of that infinite ocean of goodness and love? Have your souls found supportment and relief from that consideration? and have your hearts leaped within you with the thoughts of it? Or, if you have never been affected in an especial manner herewithal, have you bowed down your souls under the consideration of that sovereign act of the will of God that is the next spring of forgiveness; that glorious acting of free grace, that when all might justly have perished, all having sinned and come short of his glow, God would yet have mercy on some? Have you given up yourselves to this grace? Is this any thing of that you do believe? Suppose you are strangers to this also; what communion with God have you had about it in the blood of Christ? We have showed how forgiveness relates thereunto; how way is made thereby for the exercise of mercy, in a consistency with the glory and honour of the justice of God and of his law; how pardon is procured and purchased thereby; with the mysterious reconciliation of love and law, and the new disposal of conscience in its work and duty by it. What have you to say to these things? Have you seen pardon flowing from the heart of the Father through the blood of the Son? Have you looked upon it as the price of his life and the purchase of his blood? Or have you general thoughts that Christ died for sinners, and that on one account or other forgiveness relates unto him, but are strangers to the mystery of this great work? Suppose this also; let us go a little farther, and inquire whether you know any thing that yet remains of the like importance in this matter? Forgiveness, as we have showed, is manifested, tendered, exhibited in the covenant of grace and promises of the gospel. The rule of the efficacy of these is, that they be “mixed with faith,” Heb. iv. 2. It is well if you are grown up hereunto; but you that are strangers to the things before mentioned are no less to this also. Upon the matter, you know not, then, what forgiveness is, nor wherein it consists, nor whence it comes, nor how it is procured, nor by what means given out unto sinners. It is to no purpose for such persons to pretend that they believe that whereunto, either notionally or practically, or both, they are such utter strangers.

6. Another inquiry into this matter regards the state and condition wherein souls must be before it be possible for them to believe forgiveness. If there be such an estate, and it can be evinced that 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 forgiveness, however they do and may delude their own souls.

It hath been showed that the first discovery that was made of pardoning grace was unto Adam, presently after the fall. What was then his state and condition? how was he prepared for the reception of this great mystery in its first discovery? That seems to be a considerable rule of proceeding in the same matter. That which is first in any kind is a rule to all that follows. Now, what was Adam’s condition when the revelation of forgiveness was first made to him? It is known from the story. Convinced of sin, afraid of punishment, he lay trembling at the foot of God: then was forgiveness revealed unto him. So the psalmist states it, Ps. cxxx. 3, “If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?” Full of thoughts he is of the desert of sin, and of inevitable and eternal ruin, in case God should deal with him according to the exigence of the law. In that state is the great support of forgiveness with God suggested unto him by the Holy Ghost. We know what work our Saviour had with the Pharisees on this account. “Are we,” say they, “blind also?” “No,” saith he; “you say you see, ‘therefore your sin remaineth,’ ” John ix. 40, 41; — “It is to no purpose to talk of forgiveness to such persons as you are; you must of necessity abide in your sins. I came not to call such righteous persons as you are, but sinners to repentance; who not only are so, as you are also, and that to the purpose, but are sensible of their being so, and of their undone condition thereby. ‘The whole have no need of the physician, but the sick.’ Whilst you are seeming righteous and whole, it is to no end to tell you of forgiveness; you cannot understand it nor receive it.” It is impossible, then, that any one should, in a due manner, believe forgiveness in God, unless in a due manner he be convinced of sin in himself. If the fallow ground be not broken up, it is to no purpose to sow the seed of the gospel. There is neither life, power, nor sweetness in this truth, unless a door be opened for its entrance by conviction of sin.

Let us, then, on this ground also, continue our inquiry upon the ordinary boasters of their skill in this mystery. You believe there is forgiveness with God? Yes. But have you been convinced of sin? Yes. You know that you are sinners well enough. Answer, then, but once more as to the nature of this conviction of sin which you have. Is it not made up of these two ingredients; — 1. A general notion that you are sinners, as all men also are; 2. Particular troublesome reflections upon yourselves, when on any eruption of sin conscience accuses, rebukes, condemns? You will say, “Yes; what would you require more?” This is not the conviction we are inquiring after: that is a work of the Spirit by the word; this you speak of, a mere natural work, which you can no more be without than you can cease to be men. This will give no assistance unto the receiving of forgiveness. But, it may be, you will say you have proceeded farther than so, and these things have had an improvement in you. Let us, then, a little try whether your process has been according to the mind of God, and so whether this invincible bar in your way be removed or no; for although every convinced person do not believe forgiveness, yet no one who is not convinced doth so. Have you, then, been made sensible of your condition by nature, what it is to be alienated from the life of God, and to be obnoxious to his wrath? Have you been convinced of the universal enmity that is in your hearts to the mind of God, and what it is to be at enmity against God.? Hath the unspeakable multitude of the sins of your lives been set in order by the law before you? And have you considered what it is for sinners as you are to have to deal with a righteous and a holy God? Hath the Holy Ghost wrought a serious recognition in your hearts of all these things, and caused them to abide with you and upon you? If you will answer truly, you must say, many of you, that indeed you have not been so exercised. You have heard of these things many times, but to say that you have gone through with this work, and have had experience of them, that you cannot do. Then, I say, you are strangers to forgiveness, because you are strangers unto sin. But and if you shall say that you have had thoughts to this purpose, and are persuaded that you have been thoroughly convinced of sin, I shall yet ask you one question more: What effects hath your conviction produced in your hearts and lives? Have you been filled with perplexities and consternation of spirit thereupon? have you had fears, dreads, or terrors, to wrestle withal? It may be you will say, “No;” nor will I insist upon that inquiry. But this I deal with you in: Hath it filled you with self-loathing and abhorrency, with self-condemnation and abasement? If it will do any thing, this it will do. If you come short here, it is justly to be feared that all your other pretences are of no value. Now, where there is no work of conviction there is no faith of forgiveness, whatever is pretended. And how many vain boasters this sword will cut off is evident.

7. We have yet a greater evidence than all these. Men live in sin, and therefore they do not believe forgiveness of sin. Faith in general “purifies the heart,” Acts xv. 9; our “souls are purified in obeying the truth,” 1 Pet. i. 22. And the life is made fruitful by it: James ii. 22, “Faith worketh by works,” and makes itself perfect by them. And the doctrine concerning forgiveness hath a special influence into all holiness: Tit. ii. 11, 12, “The grace of God that bringeth salvation, teacheth us that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.” And that is the grace whereof we speak. No man can, then, believe forgiveness of sin without a detestation and relinquishment of it. The ground of this might be farther manifested, and the way of the efficacy of faith of forgiveness unto a forsaking of sin, if need were; but all that own the gospel must acknowledge this principle. The real belief of the pardon of sin is prevalent with men not to live longer in sin.

But now, what are the greatest number of those who pretend to receive this truth? Are their hearts purified by it? Are their consciences purged? Are their lives changed? Do they “deny ungodliness and worldly lusts?” Doth forgiveness teach them so to do? Have they found it effectual to these purposes? Whence is it, then, that there is such a bleating and bellowing to the contrary amongst them?

Some of you are drunkards, some of you swearers, some of you unclean persons, some of you liars, some of you worldly, some of you haters of all the ways of Christ, and all his concernments upon the earth; proud, covetous, boasters, self-seekers, envious, wrathful, back-biters, malicious, praters, slanderers, and the like. And shall we think that such as these believe forgiveness of sin? God forbid. Again; some of you are dark, ignorant, blind, utterly unacquainted with the mystery of the gospel, nor do at all make it your business to inquire into it. Either you hear it not at all, or negligently, slothfully, customarily, to no purpose. Let not such persons deceive their own souls; to live in sin and yet to believe the forgiveness of sin is utterly impossible. Christ will not be a minister of sin, nor give his gospel to be a doctrine of licentiousness for your sakes; nor shall you be forgiven that you may be delivered to do more abominations, God forbid.

If any shall say that they thank God they are no such publicans as those mentioned, they are no drunkards, no swearers, no unclean persons, nor the like, so that they are not concerned in this consideration (their lives and their duties give another account of them), then yet consider farther, that the Pharisees were all that you say of yourselves, and yet the greatest despisers of forgiveness that ever were in the world; and that because 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 spring of them? Are they influenced from this faith of forgiveness you boast of or no? May it not be feared that it is utterly otherwise? You do not perform them because you love the gospel, but because you fear the law. If the truth were known, I doubt it would appear that you get nothing by your believing of pardon but an encouragement unto sin. Your goodness, such as it is, springs from another root. It may be, also, that you ward yourselves by it against the strokes of conscience or the guilt of particular sins; this is as bad as the other. It is as good be encouraged unto sin to commit it, as be encouraged under sin so as to be kept from humiliation for it. None under heaven are more remote from the belief of grace and pardon than such persons are; all their righteousness is from the law, and their sin in a great measure from the gospel.

8. They that believe forgiveness in a due manner, believe it for the ends and purposes for which it is revealed of God. This will farther improve and carry on the former consideration. If God reveals any thing for one end and purpose, and men use it quite unto another, they do not receive the word of God, nor believe the thing revealed, but steal the word and delude their own souls.

Let us, then, weigh to what ends and purposes this forgiveness was first revealed by God, for which also its manifestation is still continued in the gospel. We have showed before who it was to whom this revelation was first made, and what condition he was in when it was so made unto him. A lost, wretched creature, without hope or help he was; how he should come to obtain acceptance with God he knew not. God reveals forgiveness unto him by Christ to be his all. The intention of God in it was, that a sinner’s all should be of grace, Rom. xi. 6. If any thing be added unto it for the same end and purpose, then “grace is no more grace.” Again; God intended it as a new foundation of obedience, of love, and thankfulness. That men should love because forgiven, and be holy because pardoned, as I have showed before, — that it might be the righteousness of a sinner, and a spring of new obedience in him, all to the praise of grace, — were God’s ends in its revelation.

Our inquiry, then, is, Whether men do receive this revelation as unto these ends, and use it for these purposes, and these only? I might evince the contrary, by passing through the general abuses of the doctrine of grace which are mentioned in the Scripture and common in the world; but it will not be needful. Instead of believing, the most of men seem to put a studied despite on the gospel. They either proclaim it to be an unholy and polluted way, by turning its grace into lasciviousness, or a weak and insufficient way, by striving to twist it in with their own righteousness; both which are an abomination unto the Lord.

From these and such other considerations of the like importance as might be added, it is evident that our word is not in vain, nor the exhortation which is to be built upon it. It appears that notwithstanding the great noise and pretences to this purpose that are in the world, they are but few who seriously receive this fundamental truth of the gospel, — namely, that there is forgiveness with God. Poor creatures sport themselves with their own deceivings, and perish by their own delusions.

We shall now proceed unto the direct uses of this great truth; for having laid our foundation in the word that will not fail, and having given, as we hope, sufficient evidence unto the truth of it, our last work is to make that improvement of it unto the good of the souls of men which all along was aimed at. The persons concerned in this truth are all sinners whatever. No sort of sinners are unconcerned in it, none are excluded from it. And we may cast them all under two heads:—

First, Such as never yet sincerely closed with the promise of grace, nor have ever yet received forgiveness from God in a way of believing. These we have already endeavoured to undeceive, and to discover those false presumptions whereby they are apt to ruin and destroy their own souls. These we would guide now into safe and pleasant paths, wherein they may find assured rest and peace.

Secondly, Others there are who have received it, but being again entangled by sin, or clouded by darkness and temptations, or weakened by unbelief, know not how to improve it to their peace and comfort. This is the condition of the soul represented in this psalm, and which we shall therefore apply ourselves unto in an especial manner in its proper place.

Our exhortation, then, is unto both — to the first, 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, disregard, or neglect so great salvation as is tendered unto them; to the latter, that they would stir up the grace of God that is in them, to mix with the grace of God that is declared unto them.

I shall begin with the first sort, — those who are yet utter strangers from the covenant of grace, who never yet upon saving grounds believed this forgiveness, who never yet once tasted of gospel pardon. Poor sinners! this word is unto you.

Be it that you have heard or read the same word before, or others like unto it, to the same purpose, — it may be often, it may be a hundred times, — it is your concernment to hear it again; God would have it so; the testimony of Jesus Christ is thus to be accomplished. This “counsel of God” we must “declare,” that we may be “pure from the blood of all men,” Acts xx. 26, 27; and that not once or twice, but in preaching the word we must be “instant in season, out of season; reproving, rebuking, exhorting with all long-suffering and doctrine,” 2 Tim. iv. 2. And for you, woe unto you when God leaves thus speaking unto you! when he refuseth to exhort you any more, woe unto you! This is God’s departure from any person or people, when he will deal with them no more about forgiveness; and saith he, “Woe to them when I depart from them!” Hos. ix. 12. O that God, therefore, would give unto such persons seeing eyes and hearing ears, that the word of grace may never more be spoken unto them in vain!

Now, in our exhortation to such persons, we shall proceed gradually, according as the matter will bear, and the nature of it doth require. Consider, therefore, —

First, That notwithstanding all your sins, all the evil that your own hearts know you to be guilty of, and that hidden mass or evil treasure of sin which is in you, which you are not able to look into; notwithstanding that ‘charge that lies upon you from your own consciences, and that dreadful sentence and curse of the law which you are obnoxious unto; notwithstanding all the just grounds that you have to apprehend that God is your enemy, and will be so unto eternity; — yet there are terms of peace and reconciliation provided and proposed between him and your souls. This, in the first place, is spoken out by the word we have insisted on. Whatever else it informs us of, this it positively asserts, — namely, that there is a way whereby sinners may come to be accepted with God; for “there is forgiveness with him, that he may be feared.” And we hope that we have not confirmed it by so many testimonies, by so many evidences, in vain. Now, that you may see how great a privilege this is, and how much your concernment lies in it, consider, —

1. That this belongs unto you in an especial manner; it is your peculiar advantage.

It is not so with the angels that sinned. There were never any terms of peace or reconciliation proposed unto them, nor ever shall be, unto eternity. There is no way of escape provided for them. Having once sinned, as you have done a thousand times, God “spared them not, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment,” 2 Pet. ii. 4.

It is not so with them that are dead in their sins, if but one moment past. Ah! how would many souls who are departed, it may be not an hour since, out of this world, rejoice for an interest in this privilege, the hearing of terms of peace, once more, between God and them! But their time is past, their house is left unto them desolate. As the tree falleth, so it must lie: “It is appointed unto men once to die, and after this the judgment,” Heb. ix. 27. After death there are no terms of peace, nothing but judgment. “The living, the living,” he alone is capable of this advantage.

It is not so with them to whom the gospel is not preached. God suffers them to walk in their own ways, and calls them not thus to repentance. The terms of reconciliation which some fancy to be offered in the shining of the sun and falling of the rain, never brought souls to peace with God. Life and immortality are brought to light only by the gospel. This is your privilege who yet live, and yet have the word sounding in your ears.

It is not thus with them who have sinned against the Holy Ghost, though yet alive, and living where the word of forgiveness is preached. God proposeth unto them no terms of reconciliation. “Blasphemy against him,” saith Christ, “shall not be forgiven,” Matt. xii. 31. There is no forgiveness for such sinners; and we, if we knew them, ought not to pray for them, 1 John v. 16. Their sin is “unto death.” And what number may be in this condition God knows.

This word, then, is unto you; these terms of peace are proposed unto you. This is that which in an especial manner you are to apply yourselves unto; and woe unto you if you should be found to have neglected it at the last day! Wherefore, consider, —

2. By whom these terms are proposed unto you, and by whom they were procured for you. By whom are they proposed? Who shall undertake to umpire the business, the controversy between God and sinners? No creature, doubtless, is either meet or worthy to interpose in this matter, — I mean, originally on his own account; for “who hath known the mind of the Lord, or who hath been his counsellor?” Wherefore, it is God himself who proposeth these terms; and not only proposeth them, but invites, exhorts, and persuades you to accept of them. This the whole Scriptures testify unto. It is fully expressed, 2 Cor. v. 18–20. He hath provided them, he hath proposed them, and makes use only of men, of ministers, to act in his name. And excuse us if we are a little earnest with you in this matter. Alas! our utmost that we can, by zeal for his glory or compassion unto your souls, raise our thoughts, minds, spirits, words unto, comes infinitely short of his own pressing earnestness herein. See Isa. lv. 1–4. Oh, infinite condescension! Oh, blessed grace! Who is this that thus bespeaks you? He against whom you have sinned, of whom you are justly afraid; he whose laws you have broken, and whose name you have dishonoured; he who needs not you, nor your love, nor your friendship, nor your salvation! It is he who proposeth unto you these terms of reconciliation and peace! Consider the exhortation of the apostle upon this consideration: Heb. xii. 25, “See that ye refuse not him that speaketh from heaven.” It is God that speaks unto you in this matter, and he speaks unto you from heaven. And he doth therein forego all the advantage that he hath against you for your destruction. Woe would be unto your souls, and that for ever, if you should refuse him.

3. By whom were these terms procured for you? and by what means? Do not think that this matter was brought about by chance, or by an ordinary undertaking. Remember that the proposal made unto you this day cost no less than the price of the blood of the Son of God. It is the fruit of the travail of his soul. For this he prayed, he wept, he suffered, he died. And shall it now be neglected or despised by you? Will you yet account the blood of the covenant to be a common thing? Will you exclude yourselves from all benefit of the purchase of these terms, and only leave your souls to answer for the contempt of the price whereby they were purchased?

4. Consider that you are sinners, great sinners, cursed sinners; some of you, it may be, worse than innumerable of your fellow-sinners were who are now in hell. God might long since have cast you off everlastingly from all expectation of mercy, and have caused all your hopes to perish; or he might have left you alive, and yet have refused to deal with you any more. He could have caused your sun to go down at noon-day, and have given you darkness instead of vision. He could respite your lives for a season, and yet “swear in his wrath that you should never enter into his rest.” It is now otherwise. How long it may be so, nor you nor I know any thing at all. God only knows what will be your time, what your continuance. We are to speak whilst it is called “To-day.” And this is that for the present which I have to offer unto you — God declares that there is forgiveness with him, that your condition is not desperate nor helpless. There are yet terms of peace proposed unto you. Methinks it cannot but seem strange that poor sinners should not at the least stir up themselves to inquire after them. When a poor man had sold himself of old and his children to be servants, and parted with the land of his inheritance unto another, because of his poverty, with what heart do you think did he hear the sound of the trumpet when it began to proclaim the year of jubilee, wherein he and all his were to go out at liberty, and to return unto his possession and inheritance? And shall not poor servants of sin, slaves 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 rest, of the acceptable year of the Lord? And this is done in the tender of terms of peace with God in this matter. Do not put it off; this belongs unto you; the great concernment of your souls lies in it. And it is a great matter; for consider, —

5. That when the angels came to bring the news of the birth of our Lord Jesus, they say, “We bring you good tidings of great joy, which shall be to all people,” Luke ii. 10. What are these joyful tidings? what was the matter of this report? Why, “This day is born a Saviour, Christ the Lord,” verse 11. It is only this, “A Saviour is born; a way of escape is provided,” and farther they do not proceed. Yet this they say is a matter of “great joy;” as it was indeed. It is so to every burdened, convinced sinner, a matter of unspeakable joy and rejoicing. Oh, blessed words! “A Saviour is born!” This gives life to a sinner, and opens “a door of hope in the valley of Achor,” the first rescue of a sin-distressed soul. Upon the matter, it was all that the saints for many ages had to live upon; and that not in the enjoyment, but only the expectation. They lived on that word, “The seed of the woman shall break the serpent’s head;” that is, a way of deliverance is provided for sinners. This with all “diligence they inquired into,” 1 Pet. i. 10–12; and improved it to their eternal advantage. As of old, Jacob, when he saw the waggons that his son Joseph had sent to bring him unto him, it is said his spirit “revived;” so did they upon their obscure discovery of a way of forgiveness. They looked upon the promise of it as that which God had sent to bring them unto him; and they saw the day of the coming of Christ in it, and rejoiced. How much more have sinners now reason so to do, when the substance of the promise is exhibited, and the news of his coming proclaimed unto them! This, then, is a great matter, — namely, that terms of peace and reconciliation are proposed, in that it is made known that there is forgiveness with God. Upon these considerations, then, we pursue that exhortation which we have in hand.

If any of you were justly condemned to a cruel and shameful death, and lay trembling in the expectation of the execution of it, and a man designed for that purpose should come unto him and tell him that there were terms propounded on which his life might be spared, only he came away like Ahimaaz before he heard the particulars; — would it not be a reviving unto him? Would he not cry out, “Pray, inquire what they are; for there is not any thing so difficult which I will not undergo to free myself from this miserable condition?” Would it not change the whole frame of the spirit of such a man, and, as it were, put new life into him? But now, if, instead hereof, he should be froward, stubborn, and obstinate, take no notice of the messenger, or say, “Let the judge keep his terms to himself,” without inquiring what they are, that he would have nothing to do with them; — would not such a person be deemed to perish deservedly? Doth he not bring a double destruction upon himself, — first of deserving death by his crimes, and then by refusing the honest and good way of delivery tendered unto him? I confess it oftentimes falls out that men may come to inquire after these terms of peace, which, when they are revealed, they like them not, but, with the young man in the gospel, they go away sorrowful: the cursed wickedness and misery of which condition, which befalls many convinced persons, shall be spoken unto afterwards; at present I speak unto them who never yet attended in sincerity unto these terms, nor seriously inquired after them. Think you what you please of your condition and of yourselves, or choose whether you will think of it or no, — pass your time in a full regardlessness of your present and future estate, — yet, indeed, thus it is with you as to your eternal concerns: you lie under the sentence of a bitter, shameful, and everlasting death; you have done so in the midst of all your jollity, ever since you came into this world; and you are in the hand of Him who can, in the’ twinkling of an eye, destroy both body and soul in hell-fire. In this state and condition men are sent on purpose to let you know that there are terms of peace, there is yet a way of escape for you; and that you may not avoid the issue aimed at, they tell you that God, that cannot lie, hath commanded them to tell you so. If you question the truth of what they say, they are ready to produce their warrant under God’s own hand and seal. Here, then, is no room for tergiversation or excuses. Certainly, if you have any care of your eternal estate, if you have any drop of tender blood running in your veins towards your own souls, if you have any rational considerations dwelling in your minds, if all be not defaced and obliterated through the power of lust and love of sin, you cannot but take yourselves to be unspeakably concerned in this proposal. But now, if, instead hereof, you give up yourselves unto the power of unbelief, the will of Satan, the love of your lusts and this present world, so as to take no notice of this errand or message from God, nor once seriously to inquire after the nature and importance of the terms proposed, can you escape? shall you be delivered? will your latter end be peace? The Lord knows it will be otherwise with you, and that unto eternity.

So the apostle assures us, 2 Cor. iv. 3, 4, “If our gospel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them that believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.” If you receive 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? Perish you must and shall, and that for ever.

Remember the parable of our Saviour: Luke xiv. 31, 32, “What king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace.” That which he teacheth in this parable is, the necessity that lies on us of making peace with God, whom we have provoked, and justly made to be our enemy; as also our utter impotency to resist and withstand him when he shall come forth in a way of judgment and vengeance against us. But here lies a difference in this matter, such as is allowed in all similitudes. Amongst men at variance, it is not his part who is the stronger, and secure of success, to send to the weaker, whom he hath in his power, to accept of terms of peace. Here it is otherwise: God, who is infinitely powerful, justly provoked, and able to destroy poor sinners in a moment, when now he is not very far off, but at the very door, sends himself an ambassage with conditions of peace. And shall he be refused by you? will you yet neglect his offers? How great, then, will be your destruction!

Hear, then, once more, poor sin-hardened, senseless souls, ye stout-hearted, that are far from righteousness. Is it nothing unto you that the great and holy God, whom ye have provoked all your days, and whom you yet continue to provoke, — who hath not the least need of you or your salvation, — who can, when he pleaseth, eternally glorify himself in your destruction, — should of his own accord send unto you, to let you know that he is willing to be at 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 justly expect that the message for peace should begin on your part also; but he begins with you. And shall he be rejected? The prophet well expresseth this, Isa. xxx. 15, “Thus saith the Lord GOD, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not.” The love and condescension that is in these words, on the one hand, on the part of God, and the folly and ingratitude mentioned in them on the other hand, is inexpressible. They are fearful words, “But ye would not.” Remember this against another day. As our Saviour says, in the like manner, to the Jews, “Ye will not come to me, that ye might have life.” Whatever is pretended, it is will and stubbornness that lie at the bottom of this refusal.

Wherefore, that either you may obtain advantage by it, or that the way of the Lord may be prepared for the glorifying of himself upon you, I shall leave this word before all them that hear or read it, as the testimony which God requires to be given unto his grace. There are terms of peace with God provided for and tendered unto you. It is yet called To-day; harden not your hearts like them of old, who could not enter into the rest of God by reason of unbelief, Heb. iii. 19. Some of you, it may be, are old in sins and unacquainted with God; some of you, it may be, have been great sinners, scandalous sinners; and some of you, it may be, have reason to apprehend yourselves near the grave, and so also to hell; some of you, it may be, have your consciences disquieted and galled; and it may be some of you are under some outward troubles and perplexities, that cause you a little to look about you; and some of you, it may be, are in the madness of your natural strength and lusts, — “your breasts are full of milk and your bones of marrow,” and your hearts of sin, pride, and contempt of the ways of God. All is one: this word is unto you all; and I shall only 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 message is the message, and the word is the word, of Him who shaketh heaven and earth. Consider, then, well what you have to do, and what answer you will return unto Him who will not be mocked.

But you will say, “Why, what great matter is there that you have in hand? Why is it urged with so much earnestness? We have heard the same words a hundred times over. The last Lord’s day such a one, or such a one, preached to the same purpose; and what need it be insisted on now again with so much importunity?”

But is it so, indeed, that you have thus frequently been dealt withal, and do yet continue in an estate of irreconciliation? My heart is pained for you, to think of your woful and almost remediless condition. If “he that being often reproved, and yet hardeneth his neck, shall suddenly be destroyed, and that without remedy,” Prov. xxix. 1, how much more will he be so who, being often invited unto peace with God, yet hardeneth his heart, and refuseth to treat with him! Methinks I hear his voice concerning you: “Those mine enemies, they shall not taste of the supper that I have prepared.” Be it, then, that the word in hand is a common word unto you, you set no value upon it, — then take your way and course in sin; stumble, fall, and perish. It is not so slight a matter to poor convinced sinners, that tremble at the word of God. These will prize it and improve it. We shall follow, then, that counsel, chap. xxxi. 6, “Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts.” We shall tender this new wine of the gospel to poor, sad-hearted, conscience-distressed sinners, — sinners that are ready to perish: to them it will be pleasant; they will drink of it and forget their poverty, and remember their misery no more. It shall take away all their sorrow and sadness, when you shall be drunk with the fruit of your lusts, and spue, and lie down and not rise again.

But now, if any of you shall begin to say in your hearts that you would willingly treat with God, — “Oh that the day were come wherein we might approach unto him! let him speak what he pleaseth, and propose what terms he pleaseth, we are ready to hear,” — then consider, —

Secondly, That the terms provided for you, and proposed unto you, are equal, holy, righteous, yea, pleasant and easy. This being another general head of our work in hand, before I proceed to the farther explication and confirmation of it, I shall educe one or two observations from what hath been delivered on the first; as, —

1. See here on what foundation we preach the gospel. Many disputes there are whether Christ died for all individuals of mankind or no. If we say, “No, but only for the elect, who are some of all sorts;” some then tell us we cannot invite all men promiscuously to believe. But why so? We invite not men as all men, no man as one of all men, but all men as sinners; and we know that Christ died for sinners. But is this the first thing that we are, in the dispensation of the gospel, to propose to the soul of a sinner under the law, that Christ died for him in particular? Is that the beginning of our message unto him? Were not this a ready way to induce him to conclude, “Let me, then, continue in sin, that grace may abound?” — No; but this is in order of nature our first work, even that which we have had in hand; this is the “beginning of the gospel of Jesus Christ;” this is” the voice of one crying in the wilderness, Prepare ye the way of the Lord:” — “There is a way of reconciliation provided. ‘God is in Christ reconciling the world to himself.’ There is a way of acceptance; there is forgiveness with him to be obtained.” At this threshold of the Lord’s house doth the greatest part of men to whom the gospel is preached fall and perish, never looking in to see the treasures that are in the house itself, never coming into any such state and condition wherein they have any ground or bottom to inquire whether Christ died for them in particular or no. They believe not this report, nor take any serious notice of it. This was the ministry of the Baptist, and they who received it not “rejected the counsel of God” concerning their salvation, Luke vii. 10, and so perished in their sins. This is the sum of the blessed invitation given by Wisdom, Prov. ix. 1–5. And here men stumble, fall, and perish, chap. i. 29, 30.

2. You that have found grace and favour to accept of these terms, and thereby to obtain peace with God, learn to live in a holy admiration of his condescension and love therein. That he would provide such terms; that he would reveal them unto you; that he would enable you to receive them; — unspeakable love and grace lies in it all. Many have not these terms revealed unto them; few find favour to accept of them. And of whom is it that you have obtained this peculiar mercy?

Do you aright consider the nature of this matter? The Scripture proposeth it as an object of eternal admiration: “So God loved the world;” “Herein is love, not that we loved God, but that he loved us” first. Live in this admiration, and do your utmost, in your several capacities, to prevail with your friends, relations, acquaintance, to hearken after this great treaty of peace with God, whose terms we shall nextly consider, as before in general they were expressed.

Secondly, The terms provided for you, and proposed unto you, are equal, holy, righteous, yea, pleasant and easy, Hos. ii. 18, 19. They are not such as a cursed, guilty sinner might justly expect, but such as are meet for an infinitely good and gracious God to propose; — not suited to the wisdom of man, but full of the “wisdom of God,” 2 Cor. ii. 6, 7. The poor, convinced wretch thinking of dealing with God, Micah vi. 6, 7, rolls in his mind what terms he is like to meet withal; and fixes on the most dreadful, difficult, and impossible that can be imagined. “If,” saith he, “any thing be done with this great and most high God, it must be by ‘rivers,’ ‘thousands,’ and ‘ten thousands,’ children, ‘first-born;’ whatever is dreadful and terrible to nature, whatever is impossible for me to perform, that is it which he looks for.” But the matter is quite otherwise. The terms are wholly of another nature: it is a way of mere mercy, a way of free forgiveness. The apostle lays it down, Rom. iii. 21–26. It is a way of propitiation, of pardon, of forgiveness in the blood of Christ; the terms are, the acceptance of the forgiveness that we have described. Who would not think, now, that the whole world would run in to be made partakers of these terms, willingly accepting of them? But it proves for the most part quite otherwise. Men like not this way, of all others. “It had been something,” says Naaman, “if the prophet had come and done so and so; but this, ‘Go wash, and be clean,’ I do not like it; I am but deluded.” Men think within themselves, that had it been some great thing that was required of them that they might be saved, they would with all speed address themselves thereunto; but to come to God by Christ, to be freely forgiven, without more ado, they like it not. Some rigid, austere penances, some compensatory obedience, some satisfactory mortification or purgatory, had been a more likely way. This of mere pardon in and by the cross, it is but folly, 1 Cor. i. 18, 20. “I had rather,” saith the Jew, “have it ‘as it were by the works of the law,’ Rom. ix. 32, x. 3. This way of grace and forgiveness I like not.” So say others also; so practise others every day. Either this way is wholly rejected, or it is mended by some additions; which with God is all one with the rejection of it.

Here multitudes of souls deceive themselves and perish. I know not whether it be more difficult to persuade an unconvinced person to think of any terms, or a convinced person to accept of these. Let men say what they will, and pretend what they please, yet practically they like not this way of forgiveness. I shall therefore offer some subservient considerations, tending to the furtherance of your souls in the acceptance of the terms proposed —

1. This is the way, these are the terms of God’s own choosing; he found out this way, he established it himself. He did it when all was lost and undone. He did it, not upon our desire, request, or proposal, but merely of his own accord; and why should we contend with him about it? If God will have us saved in a way of mere mercy and forgiveness, if his wisdom and sovereignty be in it, shall we oppose him, and say we like it not? Yet this is the language of unbelief, Rom. x. 3. Many poor creatures have disputed it with God, until at length, being overpowered as it were by the Spirit, [they] have said, “If it must be so, and God will save us by mercy and grace, let it be so; we yield ourselves to his will;” and yet throughout their disputes dreamed of nothing but that their own unworthiness only kept them from closing with the promise of the gospel.

Of this nature was that way of Satan whereby he deceived our first parents of their interest in the covenant of works. “The terms of it,” saith he, “as apprehended by you, are unequal. ‘Yea, hath God said, Ye shall eat of every tree of the garden, but of the tree of knowledge of good and evil ye shall not eat, lest ye die?’ Come; ‘ye shall not die: for God doth know that in the day ye eat thereof then your eyes shall be opened.’ There is no proportion between the disobedience and the threatening; the issue cannot be such as is feared.” And by these means he ruined them. Thus, also, he proceeds to deprive souls of their interest in the covenant of grace, whereunto they are invited: “The terms of it are unequal, how can any man believe them? There is no proportion between the obedience and the promise. To have pardon, forgiveness, life, and a blessed eternity, on believing! — who can rest in it?” And here lies a conspiracy between Satan and unbelief, against the wisdom, goodness, love, grace, and sovereignty of God. The poison of this deceit lies in this, that neither the righteousness nor the mercy of God is of that infiniteness as indeed they are. The apostle, to remove this fond imagination, calls us to the pleasure of God: 1 Cor. i. 21, “It pleased God by the foolishness of preaching,” — that is, by the gospel preached, which they esteemed foolishness, — “to save them that believe.” He suffered men, indeed, to make trial of other ways; and when their insufficiency for the ends men proposed to themselves was sufficiently manifested, it pleased him to reveal his way. And what are we, that we should contend about it with him? This rejection of the way of personal righteousness, and choosing the way of grace and forgiveness, God asserts: Jer. xxxi. 31–35, “Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: not according to the covenant that I made with their fathers” (in which administration of the covenant, as far as it had respect unto typical mercies, much depended on their personal obedience): “but this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law,” etc., “for I will forgive their iniquity, and I will remember their sin no more.” Let, then, this way stand, and the way of man’s wisdom and self-righteousness perish for ever.

2. This is the way that above all others tends directly and immediately to the glory of God. God hath managed and ordered all things in this way of forgiveness, so as “no flesh should glory in his presence,” but that “he that glorieth should glory in the Lord,” 1 Cor. i. 29, 31. “Where is boasting then? It is excluded. By what law? by the law of works? Nay; but by the law of faith,” Rom. iii. 27. It might be easily manifested that God hath so laid the design of saving sinners by forgiveness according to the law of faith, that it is utterly impossible that any soul should, on any account whatever, have the least ground of glorying or boasting in itself, either absolutely or in comparison with them that perish. “If Abraham,” saith the same apostle, “were justified by works, he had whereof to glory; but not before God,” chap. iv. 2. The obedience of works would have been so infinitely disproportionate to the reward, which was God himself, that there had been no glorying before God, but therein his goodness and grace must he acknowledged; yet in comparison with others who yielded not the obedience required, he would have had wherein to glory: but now this also is cut off by the way of forgiveness, and no pretence is left for any to claim the least share in the glory of it but God alone. And herein lies the excellency of faith, that it “gives glory to God,” chap. iv. 20; the denial whereof, under various pretences, is the issue of proud unbelief. And this is that which God will bring all unto, or they shall perish, — namely, that shame be ours, and the whole glory of our salvation be his alone. So be expresseth his design, Isa. xlv. 22–25. Verse 22, he proposeth himself as the only relief for sinners: “Look unto me,” saith he, “and be saved, all the ends of the earth.” But what if men take some other course, and look well to themselves, and so decline this way of mere mercy and grace? Why, saith he, verse 23, “I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.” Look you unto that, “But I have sworn that you shall either do so, or answer your disobedience at the day of judgment;” whereunto Paul applies those words, Rom. xiv. 11. What do the saints hereupon? Isa. xlv. 24, 25, “Surely, shall one say, in the Lord have I righteousness and strength. In the Lord shall all the seed of Israel be justified, and shall glory.” They bring their hearts to accept of all righteousness from him, and to give all glory unto him.

God at first placed man in a blessed state and condition, — in such a dependence on himself as that he might have wrought out his eternal happiness with a great reputation of glory unto himself. “Man being in this honour,” saith the psalmist, “abode not.” God now fixes on another way, as I said, wherein all the glory shall be his own, as the apostle at large sets it forth, Rom. iii. 21–26. Now, neither the way from which Adam fell, nor that wherein some of the angels continued, which for the substance were the same, is to be compared with this of forgiveness, as to the bringing glory unto God. I hate curiosities and conjectures in the things of God, yet, upon the account of the interposition of the blood of Christ, I think I may boldly say there comes more glory to God by saving one sinner in this way of forgiveness, than in giving the reward of blessedness to all the angels in heaven: so seems it to appear from that solemn representation we have of the ascription of glory to God by the whole creation, Rev. v. 9–14. All centres in the bringing forth forgiveness by the blood of the Lamb.

I insist the more on this, because it lies so directly against that cursed principle of unbelief which reigns in the hearts of the most, and often disquiets the best. That a poor ungodly sinner, going to God with the guilt of all his sins upon him, to receive forgiveness at his hand, doth bring more glory unto him than the obedience of an angel, men are not over ready to think, nor can be prepared for it but by itself. And the formal nature of that unbelief which worketh in convinced sinners lies in a refusal to give unto God the whole glory of salvation. There are many hurtful controversies in religion that are managed in the world with great noise and clamour, but this is the greatest and most pernicious of them all; and it is for the most part silently transacted in the souls of men, although under various forms and pretences. It hath also broken forth in writings and disputations; — that is, whether God or man shall have the glory of salvation; or whether it shall wholly be ascribed unto God, or that man also, on one account or other, may come in for a share. Now, if this be the state and condition with any of you, that you will rather perish than God should have his glory, what shall we say but, “Go, ye cursed souls, perish for ever, without the least compassion from God, or any that love him, angels or men.”

If you shall say, for your parts you are contented with this course, — let God have the glory, so you may be forgiven and saved; there is yet just cause to suspect lest this be a selfish contempt of God. It is a great thing to give glory unto God by believing in a due manner. Such slight returns seem not to have the least relation unto it. Take heed that, instead of believing, you be not found mockers, and so your bands be made strong.

But a poor convinced sinner may here find encouragement. Thou wouldst willingly come to acquaintance with God, and so attain salvation? “Oh, my soul longeth for it!” Wouldst thou willingly take that course for the obtaining those ends which will bring most glory unto God? “Surely it is meet and most equal that I should do so.” What, now, if one should come and tell thee from the Lord of a way whereby thou, poor, sinful, self-condemned creature, mightst bring as much glory unto God as any angel in heaven is able to do? “Oh, if I might bring the least glory unto God, I should rejoice in it!” Behold, then, the way which himself hath fixed on for the exaltation of his glory, even that thou shouldst come to him merely upon the account of grace in the blood of Christ for pardon and forgiveness; and the Lord strengthen thee to give up thyself thereunto!

3. Consider that if this way of salvation be refused, there is no other way for you. We do not propose this way of forgiveness as the best and most pleasant, but as the only way. There is no other name given but that of Christ; no other way but this of forgiveness. Here lies your choice; take this path, or perish for ever. It is a shame, indeed, unto our cursed nature that there should be any need to use this argument, — that we will neither submit to God’s sovereignty nor delight in his glory; but seeing it must be used, let it be so. I intend neither to flatter men nor to frighten them, but to tell them the truth as it is. If you continue in your present state and condition; if you rest on what you do or what you hope to do; if you support yourselves with general hopes of mercy, mixed with your own endeavours and obedience; if you come not up to a thorough gospel-closure with this way of God; if you make it not your all, giving glory to God therein, — perish you will, you must, and that to eternity. There remains no sacrifice for your sins, nor way of escape for your souls. You have not, then, only the excellency of this way to invite you, but the absolute, indispensable necessity of this way to enforce you. And now, let me add that I am glad this word is spoken, is written unto you. You and I must one day be accountable for this discourse. That word that hath already been spoken, if neglected, will prove a sore testimony against you. It will not fare with you as with other men who have not heard the joyful sound. All those words that shall be found consonant to the gospel, if they are not turned to grace in your hearts here, will turn into torment unto your souls hereafter. Choose not any other way; it will be in vain for you; it will not profit you. And take heed lest you suppose you embrace this way when indeed you do not; about which I have given caution before.

4. This way is free and open for and unto sinners. He that fled to the city of refuge might well have many perplexed thoughts, whether he should find the gates of it opened unto him or no, and whether the avenger of blood might not overtake and slay him whilst he was calling for entrance. Or if the gates were always open, yet some crimes excluded men thence, Numb. xxxv. 16. It is not so here, Acts xiii. 38, 39.

This is the voice of God, even the Father: “Come,” saith he, “to the marriage, for all things are prepared,” — no fear of want of entertainment, Matt. xxii. 4; whence the preachers of the gospel are said in his stead to beseech men to be reconciled, 2 Cor. v. 20. And

It is the voice of the Son: “Whosoever,” saith he, “cometh to God by me, ‘I will in no wise cast out,’ ” John vi. 37. Whoever he be that comes shall assuredly find entertainment. The same is his call and invitation in other places, as Matt. xi. 28; John vii. 37. And

This is the voice of the Spirit, and of the church, and of all believers: Rev. xxii. 17, “The Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.” All centre in this, that sinners may come freely to the grace of the gospel. And

It is the known voice of the gospel itself, as Isa. lv. 1–3; Prov. ix. 1–5. And

It is the voice of all the saints in heaven and earth, who have been made partakers of forgiveness; they all testify that they received it freely.

Some, indeed, endeavour to abuse this concurrent testimony of God and man. What is spoken of the freedom of the grace of God, they would wrest to the power of the will of man; but the riches and freedom of God’s mercy do not in the least interfere with the efficacy of his grace. Though he proclaim pardon in the blood of Christ indefinitely, according to the fulness and excellency of it, yet he giveth out his quickening grace to enable men to receive it as he pleaseth; for he hath mercy on whom he will have mercy. But this lies in the thing itself; the way is opened and prepared, and it is not because men cannot enter, but because they will not, that they do not enter. As our Saviour Christ tells the Pharisees, “Ye therefore hear not God’s word, because ye are not of God,” John viii. 47, vi. 44; so he doth, “Ye will not come to me that ye might have life,” John v. 40. In the neglect and inadvertency of the most excusable, there is a positive act of their will put forth in the refusing of Christ and grace by him; and this is done by men under the preaching of the gospel every day. There is nothing that at the last day will tend more immediately to the advancement of the glory of God, in the inexcusableness of them who obey not the gospel, than this, that terms of peace, in the blessed way of forgiveness, were freely tendered unto them. Some that hear or read this word may perhaps have lived long under the dispensation of the word of grace, and yet it may be have never once seriously pondered on this way of coming to God by forgiveness through the blood of Christ, but think that going to heaven is a thing of course, that men need not much trouble themselves about. Do they know what they have done? Hitherto, all their days, they have positively refused the salvation that hath been freely tendered unto them in Jesus Christ. Not they, they will say; they never had such a thought, nor would for all this world. But be it known unto you, inasmuch as you have not effectually received him, you have refused him; and whether your day and season be past or no, the Lord only knows.

5. This way is safe. No soul ever miscarried in it. There is none in heaven but will say it is a safe way; there is none in hell can say otherwise. It is safe to all that venture on it so as to enter into it. In the old way we were to preserve ourselves and the way; this preserves itself and us. This will be made evident by the ensuing considerations —

(1.) This is the way which, in the wisdom, care, and love of God in Christ, was provided in the room of another, removed and taken out of the way for this cause and reason, because it was not safe nor could bring us unto God: Heb. viii. 7, 8, “For if the first covenant had been faultless, then should no place have been sought for the second. But finding fault with them, he saith,” etc. And, —

[1.] He tells us that the first covenant was not faultless; for if it bad, there would have been no need of a second. The “commandment,” indeed, which was the matter of that covenant, the same apostle informs us to be “holy, and just, and good,” Rom. vii. 12. But this was faulty as to all ends of a covenant, considering our state and condition as sinners; it could not bring us unto God. So he acquaints us, chap. viii. 3, “It was weak through the flesh,” — that is, by the entrance of sin, — and so became unuseful as to the saving of souls. Be it so, then: through our sin and default this good and holy law, this covenant, was made unprofitable unto us; but what was that unto God? was he bound to desert his own institution and appointment, because through our own default it ceased to be profitable unto us? Not at all. He might righteously have tied us all unto the terms of that covenant, to stand or fall by them unto eternity; but he would not do so. But, —

[2.] In his love and grace he “finds fault with it,” Heb. viii. 8; not in itself and absolutely, but only so far as that he would provide another way, which should supply all its defects and wants in reference to the end aimed at. What way that is the apostle declares in the following verses to the end of that chapter. The sum is, verse 12, “I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.” It is the way of pardon and forgiveness. This is substituted in the room of that insufficient way that was removed.

Let us consider, then, whether the infinitely wise and holy God, pursuing his purpose of bringing souls unto himself, — laying aside one way of his own appointment as useless and infirm, because of the coming in of sin, against which there was no relief found in it, and substituting another way in the room of it, — would not provide such a one as should be absolutely free from the faults and inconveniences which he charged upon that which he did remove. That which alone rendered the former way faulty was sin; it could do any thing but save a sinner. This, then, was to be, and is, principally provided against in this way of forgiveness. And we see here how clearly God hath severed, yea, and in this matter opposed, these two things, — namely, the way of personal righteousness and the way of forgiveness. He finds fault with the first. What then doth he do? what course doth he take? Doth he mend it, take from it what seems to be redundant, mitigate its severity, and supply it where it was wanting by forgiveness, and so set it up anew? This, indeed, is the way that many proceed in their notions, and the most in their practice; but this is not the way of God. He takes the one utterly away, and establishes the other in its place. And men’s endeavours to mix them will be found of little use to them at the last. I can have no great expectation from that which God pronounced faulty.

(2.) The unchangeable principles and foundations that this way is built upon render it secure and safe for sinners; for, —

[1.] It is founded on the purpose of God: Gal. iii. 8, “The Scripture foreseeing that God would justify the heathen through faith.” God would do so; he had purposed and determined to proceed this way; and all the purposes of God are attended with immutability. And, —

[2.] His promise also is engaged in it, and that given out in the way of a covenant, as hath been already declared. And, —

[3.] This promise is confirmed by an oath; and it may be observed, that God doth not in any filing interpose with an oath, but what relates to this way of coming to himself by forgiveness; for the oath of God, wherever it is used, respecteth either Christ typically or personally, or the covenant established in him; for, —

[4.] This way is confirmed and ratified in his blood; from whence the apostle at large evinceth its absolute security and safety, Heb. ix. Whatever soul, on the invitation under consideration, shall give up himself to come to God by the way proposed, he shall assuredly find absolute peace and security in it. Neither our own weakness or folly from within, nor the opposition of any or all our enemies from without, shall be able to turn us out of this way. See Isa. xxxv. 4–10.

(3.) In the other way, every individual person stands upon his own bottom, and must do so to the last and utmost of his continuance in this world. You are desirous to go unto God, to obtain his favour, and come to an enjoyment of him. What will you do, what course will you fix upon, for the obtaining of these ends? If you were so holy, so perfect, so righteous, so free from sin as you could desire, you should have some boldness in going unto God. Why, if this be the way you fix upon, take this along with you: You stand upon your own personal account all your days: and if you fail in the least, you are gone for ever; “for whosoever shall keep the whole law, and yet offend in one point, he is guilty of all,” James ii. 10. And what peace can you possibly obtain, were you as holy as ever you aimed or desired to be, whilst this is your condition? But in this way of forgiveness we all shalt stand upon the account of one common Mediator, in whom we are “complete,” Col. ii. 10. And a want of a due improvement of this truth is a great principle of disconsolation to many souls. Suppose a man look upon himself as loosed from the covenant of works, wherein exact and perfect righteousness is rigidly required, and to be called unto gospel, evangelical obedience, to be performed in the room thereof in sincerity and integrity; yet if he be not cleared in this also, that he stands not in this way purely on his own account, he will never be able to make his comforts hold out to the end of his journey. There will be found in the best of men so many particular failings, as will seem in difficult seasons to impeach their integrity; and so many questionings will after arise, through the darkness of their minds and power of their temptations, as will give but little rest unto their souls. Here lies the great security of this way, — we abide in it on the account of the faithfulness and ability of our common Mediator, Jesus Christ

And this is another consideration, strengthening our invitation to a closure with the way of coming unto God under proposal. There is nothing wanting that is needful to give infallible security to any soul that shall venture himself into it and upon it. There are terms of peace proposed, as you have heard. These terms are excellent, and holy, and chosen of God, tending to the interest of his glory; — free, safe, and secure unto sinners. What hath any soul in the world to object against them? or wherein do men repose their trust and confidence in the neglect of this so great salvation? Is it in their lusts and sins, that they will yield them as much satisfaction and contentment as they shall need to desire? Alas! they will ruin them, and bring forth nothing but death. Is it in the world? It will deceive them; the figure of it passeth away. Is it in their duties and righteousness? They will not relieve them; for, did they follow the law of righteousness, they could not obtain the righteousness of the law. Is it in the continuance of their lives? Alas! it is but a shadow, “a vapour that appeareth for a little while.” Is it in a future amendment and repentance? Hell is full of souls perishing under such resolutions. Only this way of pardon remains; and yet of all others is most despised! But yet I have one consideration more to add before I farther enforce the exhortation.

6. Consider that this is the only way and means to enable you unto obedience, and to render what you do therein acceptable unto God. It may be that some of you are under the power of convictions, and have made engagements unto God to live unto him, to keep yourselves from sin, and to follow after holiness. It may be you have done so in afflictions, dangers, sicknesses, or upon receipt of mercies But yet you find that you cannot come unto stability or constancy in your course, — you break with God and your own souls; which fills you with new disquietments, or else hardens you and makes you secure and negligent, so that you return unto your purposes no oftener than your convictions or afflictions befall you anew. This condition is ruinous and pernicious, which nothing clan deliver you from but this closing with forgiveness; for, —

(1.) All that you do without this, however it may please your minds or ease your consciences, is not at all accepted with God. Unless this foundation be laid, all that you do is lost; — all your prayers, all your duties, all your amendments, are an abomination unto the Lord. Until peace is made with him, they are but the acts of enemies, which he despiseth and abhorreth. You run, it may be earnestly, but you run out of the way; you strive, but not lawfully, and shall never receive the crown. True gospel obedience is the fruit of the faith of forgiveness. Whatever you do without it is but a building without a foundation, a castle in the air. You may see the order of gospel obedience, Eph. ii. 7–10. The foundation must be laid in grace, riches of grace by Christ, — in the free pardon and forgiveness of sin. From hence must the works of obedience proceed, if you would have them to he of God’s appointment, or find acceptance with him. Without this God will say of all your services, worship, obedience, as he did to the Israelites of old, Amos v. 21–23, “I despise all, reject it all.” It is not to him nor to his glory. Now, if you are under convictions of any sort, there is nothing you more value, nothing you more place your confidence in, than your duties, your repentance, your amendment, what you do, and what in good time you will be. Is it nothing unto you to lose all your hopes and all your expectations which you have from hence; to have no other reception with God than if all this while you had been wallowing in your sins and lusts? Yet thus it is with you. If you have not begun with God on his own terms, if you have not received the atonement in the blood of his Son, if you are not made partakers of forgiveness, if your persons are not pardoned, all your duties are accursed.

(2.) This alone will give you such motives and encouragements unto obedience as will give you life, alacrity, and delight in it. You perform duties, abstain from sins, but with heaviness, fear, and in bondage. Could you do as well without them as with them, would conscience be quiet, and hope of eternity hold out, you would omit them for ever. This makes all your obedience burdensome, and you cry out in your thoughts with him in the prophet, “Behold, what a weariness is it!” The service of God is the only drudgery of your lives, which you dare not omit, and delight not to perform. From this wretched and cursed frame there is nothing can deliver you but this closing with forgiveness. This will give you such motives, such encouragements, as will greatly influence your hearts and souls. It will give you freedom, liberty, delight, and cheerfulness, in all duties of gospel obedience. You will find a constraining power in the love of Christ therein, — a freedom from bondage, when the Son truly hath made you free. Faith and love will work genuinely and naturally in your spirits; and that which was your greatest burden will become your chiefest joy, 2 Cor. vii. 1. Thoughts of the love of God, of the blood of Christ, or of the covenant of grace, and sense of pardon in them, will enlarge your hearts and sweeten all your duties. You will find a new life, a new pleasure, a new satisfaction, in all that you do. Have you yet ever understood that of the wise man, Prov. iii. 17, “Wisdom’s ways are ways of pleasantness, and all her path s are peace?” Have the ways of holiness, of obedience, of duties, been so unto you? Whatever you pretend, they are not, they cannot be so, whilst you are strangers unto that which alone can render them so unto you. I speak unto them that are under the law. Would you be free from that bondage, that galling yoke in duties of obedience? would you have all that you do towards God a delight and pleasantness unto you? This, and this alone, will effect it for you.

(3.) This will place all your obedience upon a sure foot of account in your own souls and consciences, even the same that is fixed on in the gospel. For the present, all that you do is indeed but to compound with God for your sin. You hope, by what you do for him and to him, to buy off what you have done against him, that you may not fall into the hands of his wrath and vengeance. This makes all you do to be irksome. As a man that labours all his days to pay an old debt, and brings in nothing to lay up for himself, how tedious and wearisome is his work and labour to him! It is odds but that, at one time or other, he will give over and run away from his creditor. So it is in this case: men who have secret reserves of recompensing God by their obedience, every day find their debt growing upon them, and have every day less hopes of making a satisfactory payment. This makes them weary, and for the most part they faint under their discouragements, and at length they fly wholly from God. This way alone will state things otherwise in your consciences: it will give you to see that all your debts are paid by Christ, and freely forgiven unto you by God; so that what you do is of gratitude or thankfulness, hath an influence into eternity, leads to the glory of God, the honour of Christ in the gospel, and your own comfortable account at the last day. This encourageth the soul to labour, to trade, to endeavour; all things now looking forward, and unto his advantage.

(4.) Find you not in yourselves an impotency, a disability unto the duties of obedience, as to their performance unto God in an acceptable manner? It may be you are not so sensible hereof as you ought to be; for, respecting only or principally the outward part and performance of duties, you have not experience of your own weakness. How to enliven and fill up duties with faith, love, and delight, you know not; and are therefore unacquainted with your own insufficiency in this matter. Yet if you have any light, any convictions (and to such I speak at present), you cannot but perceive and understand that you are not able in your obedience to answer what you aim at; you have not strength or power for it. Now it is this faith of forgiveness alone that will furnish you with the ability whereof you stand in need. Pardon comes not to the soul alone, or rather, Christ comes not to the soul with pardon only; it is that which he opens the door and enters by, but he comes with a Spirit of life and power. And as “without him we can do nothing,” so through his enabling us we may “do all things.” Receiving of gospel forgiveness engageth all the grace of the gospel unto our assistance.

This is the sum of what hath been spoken — The obedience that you perform under your convictions is burdensome and unpleasant unto you; it is altogether unacceptable to God. You lose all you do, and all that you hope to do hereafter, if the foundation be not laid in the receiving of pardon in the blood of Christ. It is high time to cast down all that vain and imaginary fabric which you have been erecting, and to go about the laying of a new foundation, which you may safely and cheerfully build upon, — a building that will abide for ever.

7. Again: it is such a way, so excellent, so precious, so near the heart of God, so relating to the blood of Christ, that the neglect of it will assuredly be sorely revenged of the Lord. Let not men think that they shall despise the wisdom and love of the Father, the blood of the Son, and the promises of the gospel, at an easy rate. Let us in a very few words take a view of what the Holy Ghost speaks to this purpose. There are three ways whereby the vengeance due to the neglect of closing with forgiveness or gospel grace is expressed:—

(1.) That is done positively: “He that believeth not shall be damned,” Mark xvi. 16. That is a hard word; many men cannot endure to hear of it. They would not have it named by their good wills, and are ready to fly in the face of him from whose mouth it proceeds. But let not men deceive themselves; this is the softest word that mercy and love itself, that Christ, that the gospel speaks to despisers of forgiveness. It is Christ who is this legal terrifying preacher; it is he that cries out, “If you believe not, you shall be damned;” and he will come himself “in flaming fire, to take vengeance on them that obey not the gospel,” 2 Thess ii 8. This is the end of the disobedient, if God, if Christ, if the gospel may be believed.

(2.) Comparatively, in reference unto the vengeance due to the breach of the law, 2 Cor. ii. 16. We are in the preaching of forgiveness by Christ, unto them that perish, “a savour of death unto death,” a deep death, a sore Condemnation. So Heb. x. 29, “Of how much sorer punishment suppose ye shall he be thought worthy?” sorer than ever was threatened by the law, or inflicted for the breach of it, — not as to the kind of punishment but as to the degrees of it; hence ariseth the addition of “Many stripes.”

(3.) By the way of admiration at the inexpressibleness and unavoidableness of the punishment due unto such sinners: Heb. ii. 3, “How shall we escape, if we neglect so great salvation!” — “Surely there is no way for men to escape, they shall unavoidably perish, who neglect so great salvation.” So the Holy Ghost says, 1 Pet. iv. 17, “What shall the end be of them that obey not the gospel?” — “What understanding can reach to an apprehension of their miserable and woful condition?” “None can,” saith the Holy Ghost, “nor can it be spoken to their capacity.” Ah! what shall their end be? There remains nothing but “a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries,” Heb. x. 27, — a certain fearful expectation of astonishable things, that cannot be comprehended.

That which remaineth to be farther carried on, upon the principles laid down, is to persuade with souls more or less entangled in the depths of sin to close with this forgiveness by believing, unto their peace and consolation. And because such persons are full of pleas and objections against themselves, I shall chiefly, in what I have to say, endeavour to obviate these objections, so to encourage them unto believing and bring them unto settlement. And herein whatever I have to offer flows naturally from the doctrine at large laid down and asserted. Yet I shall not in all particulars apply myself thereunto, but in general fix on those things that may tend to the establishment and consolation of both distressed and doubting souls. And I shall do what I purpose these two ways —

First, I shall lay down such general rules as are necessary to be observed by all those who intend to come to gospel peace and comfort. And then, Secondly, shall consider some such objections as seem to be most comprehensive of those special reasonings wherewith distressed persons do usually entangle themselves.

I shall begin with general rules, which, through the grace of Christ and supplies of his Spirit, may be of use unto believers in the condition under consideration.

That which now lieth before us is the second part of the second general use educed from the truth insisted on. Our aim is, to lead on souls towards peace with God, through a gracious persuasion of their interest in that forgiveness which is with him; and it consists, as was declared, in a consideration of some of those disquietments which befall the minds of men, and keep them off from establishment in this matter.

And, first, such disquietments and objections against the peace of the soul and its acceptance with God will arise from afflictions; they have done so of old, they do so in many at this day. Afflictions, I say, greatened unto the mind from their nature or by their concomitants, do ofttimes variously affect it, and sometimes prevail to darken it so far as to ingenerate thoughts that they are all messengers of wrath, all tokens of displeasure, and so, consequently, evidences that we are not pardoned or accepted with God.

Now, this is a time of great afflictions unto many, and those, some of them, such as have innumerable aggravating circumstances accompanying of them. Some have come with a dreadful surprisal in things not looked for, such as falls not out in the providence of God in many generations. Such is the condition of them who are reduced to the utmost extremity by the late consuming fire; some have had their whole families, all their posterity, taken from them. In a few days they have been suddenly bereaved, as in the plague. Some in their own persons, or in their relations, have had sore, long, and grievous trials from oppressions and persecutions. And these things have various effects on the minds of men. Some we find crying, with that wicked king, “This evil is of the Lord; why should we wait any longer for him?” and give up themselves to seek relief from their own lusts; — some bear up under their troubles with a natural stoutness of spirit; — some have received a sanctified use and improvement of their trials with joy in the Lord: but many we find to go heavily under their burdens, having their minds darkened with many misapprehensions of the love of God and of their own personal interest in his grace. It is not, therefore, unseasonable to speak a little to this head of trouble in our entrance. Outward troubles, I say, are oftentimes occasions, if not the causes, of great inward distresses. You know how the saints of old expressed their sense of them and conflicts with them. The complaints of David are familiar to all who attend unto any communion with God in these things; so are those of Job, Heman, Jonah, Jeremiah, and others: neither do they complain only of their troubles, but of the sense which they had of God’s displeasure in and under them, and of his hiding of his face from them whilst they were so exercised.

It is not otherwise at present, as is known unto such as converse with many who are either surprised with unexpected troubles, or worn out with trials and disappointments of an expected end. They consider themselves both absolutely and with respect unto others, and upon both accounts are filled with dark thoughts and despondencies. Saith one, “I am rolled from one trial unto another. The clouds with me return still after the rain. All the billows and water-spouts of God go over me. In my person, it may be, pressed with sickness, pains, troubles; in my relations, with their sins, miscarriages, or death; in my outward state, in want, losses, disreputation. I am even as a withered branch. Surely if God had any especial regard unto my soul, it would not be thus with me, or some timely end would have been put unto these dispensations.” On the other hand, they take a view of some other professors; they see that their sables are spread day by day, that the candle of the Lord shines continually on their tabernacle, and that in all things they have their hearts’ desire, setting aside the common attendancies of human nature, and nothing befalls them grievous in the world. “Thus it is with them. And surely, had I an interest in his grace, in pardon, the God of Israel would not thus pursue a flea in the mountains, nor set himself in battle army against a leaf driven to and fro with the wind; he would spare me a little, and let me alone for a moment. But as things are with me, I fear ‘my way is hidden from the Lord, and my judgment is passed over from my God.’ ” This kind of thoughts do perplex the minds of men, and keep them off from partaking of that strong consolation which God is abundantly willing they should receive, by a comfortable persuasion of a blessed interest in that forgiveness that is with him.

And this was the very case of David; or at least these outward troubles were a special part of those depths out of which he cried for relief, by a sense of pardon, grace, and redemption with God.

I answer to these complaints, first, that there are so many excellent things spoken concerning afflictions, their necessity, their usefulness, and the like, — such blessed ends are assigned unto them, and in many have been compassed and fulfilled by them, — that a man, unacquainted with the exercise wherewith they are attended, would think it impossible that any one should be shaken in mind as to the love and favour of God on their account. But as the apostle tells us that no afflictions are joyous at present, but grievous, so he who made, in the close of his trials, that solemn profession, that “it was good for him that he had been afflicted,” yet we know, as hath been declared, how he was distressed under them. There are, therefore, sundry accidental things which accompany great afflictions, that seem to exempt them from the common rule and the promise of love and grace; as, —

1. The remembrance of past and buried miscarriages and sins lies in the bosom of many afflictions. It was so with Job: “Thou makest me,” saith he, “to possess the iniquities of my youth.” See his plea to that purpose, chap. xiii. 23–27. In the midst of his troubles and distresses, God revived upon his spirit a sense of former sins, even the sins of his youth, and made him to possess them; he filled his soul and mind with thoughts of them and anxiety about them. This made him fear lest God was his enemy, and would continue to deal with him in all severity. So was it with Joseph’s brethren in their distresses: Gen. xlii. 21, “They said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us;” and verse 22, “Behold, his blood is required.” Their distress revives a deep, perplexing sense of the guilt of sin many years past before, and that under all its aggravating circumstances; which spoiled them of all their reliefs and comforts, filling them with confusion and trouble, though absolutely innocent as to what was come on them. And the like appeared in the widow of Zarephath, with whom Elijah sojourned during the famine. Upon the death of her son, which, it seems, was somewhat extraordinary, she cried out unto the prophet, “What have I to do with thee, O thou man of God? art thou come to call my sin to remembrance, and to slay my son?” 1 Kings xvii. 18. It seems some great sin she had formerly contracted the guilt of, and now, upon her sore affliction in the death of her only child, the remembrance of it was recalled and revived upon her soul. Thus “deep calleth unto deep at the noise of God’s water-spouts,” and then “all his waves and billows go over” a person, Ps. xlii. 7. The deep of afflictions calleth up the deep of the guilt of sin, and both in conjunction become as billows and waves passing over the soul. We see only the outside of men’s afflictions; they usually complain only of what doth appear: and an easy thing it is supposed to be to apply relief and comfort unto those that are distressed. The rule in this matter is so clear, so often repeated and inculcated, the promises annexed unto this condition so many and precious, that every one hath in readiness what to apply unto them who are so exercised. But oftentimes we know nothing of the gall and wormwood that is in men’s affliction; they keep that to themselves, and their souls feed upon them in secret, Lam. iii. 19. God hath stirred up the remembrance of some great sin or sins, and they look upon their afflictions as that wherein he is come or beginning to enter into judgment with them. And is it any wonder if they be in darkness, and filled with disconsolation?

2. There is in many afflictions something that seems new and peculiar, wherewith the soul is surprised, and cannot readily reduce its condition unto what is taught about afflictions in general. This perplexeth and entangleth it. It is not affliction it is troubled withal, but some one thing or other in it that appears with an especial dread unto the soul, so that he questioneth whether ever it were so with any other or no, and is thereby deprived of the supportment which from former examples it might receive. And, indeed, when God intendeth that which shall be a deep affliction, he will put an edge upon it, in matter, or manner, or circumstances, that shall make the soul feel its sharpness. He will not take up with our bounds and measures, and with which we think we could be contented; but he will put the impress of his own greatness and terror upon it, that he may be acknowledged and submitted unto. Such was the state with Naomi, when, from a full and plentiful condition, she went into a strange country with a husband and two sons, where they all died, leaving her destitute and poor. Hence, in her account of God’s dealing with her, she says, “Call me not Naomi” (that is, pleasant), “call me Mara” (that is, bitter): “for the Almighty hath dealt very bitterly with me. I went out full, and the Lord hath brought me home again empty: why then call ye me Naomi, seeing the Lord hath testified against me, and the Almighty hath afflicted me?” Ruth i. 20, 21. So was it with Job, with the widow of Zarephath, and with her at Nain who was burying her only child. And still in many afflictions God is pleased to put in an entangling specialty, which perplexeth the soul, and darkens it in all its reasonings about the love of God towards it and its interest in pardon and grace.

3. In some, affections are very strong and importunate as fixed on lawful things, whereby their nature is made sensible and tender, and apt to receive very deep impressions from urgent afflictions. Now, although this in itself be a good natural frame, and helps to preserve the soul from that stout-heartedness which God abhors, yet if it be not watched over, it is apt to perplex the soul with many entangling temptations. The apostle intimates a double evil that we are obnoxious unto under trials and afflictions, Heb. xii. 5, “My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him.” Men may either, through a natural stoutness, despise and contemn their sufferings, and be obstinate under them, or faint and despond; and so come short of the end which God aims at for them, to be attained in a way of duty. Now, though the frame spoken of be not obnoxious unto the first extreme, yet it is greatly to the latter; which, if not watched against, is no less pernicious than the former. Affections in such persons being greatly moved, they cloud and darken the mind, and fill it with strange apprehensions concerning God and themselves. Every thing is presented unto them through a glass composed of fear, dread, terror, sorrow, and all sorts of disconsolations. This makes them faint and despond, unto very sad apprehensions of themselves and their conditions.

4. Afflictions find some entangled with very strong corruptions, — as love of the world, or the pleasure of it, of name or reputation, of great contrivances for posterity, and the like; or it may be in things carnal or sensual. Now, when these unexpectedly meet together, — great afflictions and strong corruptions, — it is not conceivable what a combustion they will make in the soul As a strong medicine or potion meeting with a strong or tough distemper in the body, — there is a violent contention in nature between them and about them, so that oftentimes the very life of the patient is endangered; so it is where a great trial, a smart stroke of the hand of God, falls upon a person in the midst of his pursuit of the effects of some corruptions, — the soul is amazed even to distraction, and can scarce have any thought but that God is come to cut the person off in the midst of his sin. Every unmortified corruption fills the very fear and expectation of affliction with horror. And there is good reason that so it should do; for although God should be merciful unto men’s iniquities, yet if he should come to take vengeance of their inventions, their condition would be dark and sorrowful

5. Satan is never wanting in such occasions to attempt the compassing of his ends upon persons that are exercised under the hand of God. In the time of suffering it was that he fell upon the Head of the church, turning it into the very hour of the power of darkness. And he will not omit any appearing opportunities of advantage against his members. And this is that which he principally, in such seasons, attacks them withal, — namely, that God regards them not, that they are fallen under his judgment and severity, as those who have no share in mercy, pardon, or forgiveness.

From these and the like reasons, I say, it is, that whereas afflictions in general are so testified unto, to be such pledges and tokens of God’s love and care, to be designed unto blessed ends as conformity unto Christ, and a participation of the holiness of God; yet, by reason of these circumstances, they often prove means of casting the soul into depths, and of hindering it from a refreshing interest in the forgiveness that is with God. That this may prove no real or abiding ground of inward spiritual trouble unto the soul, the following rules and directions may be observed:—

1. Not only afflictions in general, but great and manifold afflictions, and those attended with all sorts of aggravating circumstances, are always consistent with the pardon of sin, after [often?] signal tokens and pledges of it, and of the love of God therein: Job vii. 17, 18, “What is man, that thou shouldest magnify him? and that thou shouldest set thine heart upon him? and that thou shouldest visit him every morning, and try him every moment?” What were the considerations that cast him into this admiration of the care and love of God is expressed, verses 12–16. There are no words of a more dismal import in the whole book than those here expressed: yet, when he recollected himself from his overwhelming distress, he acknowledgeth that all this proceeded from the love and care of God; yea, his fixing his heart upon a man to magnify him, to set him up and do him good. For this end doth he chasten a man every morning, and try him every moment; and that with such afflictions as are for the present so far from being joyous as that they give no rest, but even weary the soul of life, as he expresseth their effects on himself, verses 15, 16. And hence it is observed of this Job, that when none in the earth was like to him in trouble, God gave him three testimonies from heaven that there was none in the earth like unto him in grace. And although it may not be laid down as a general rule, yet for the most part in the providence of God, from the foundation of the world, those who have had most of afflictions have had most of grace and the most eminent testimonies of acceptance with God. Christ Jesus, the Son of God, the head of the church, had all afflictions gathered into a head in him, and yet the Father always loved him, and was always well pleased with him.

When God solemnly renewed his covenant with Abraham, and he had prepared the sacrifice whereby it was to be ratified and confirmed, God made a smoking furnace to pass between the pieces of the sacrifice, Gen. xv. 17. It was to let him know that there was a furnace of affliction attending the covenant of grace and peace. And so he tells Zion that he “chose her in the furnace of affliction,” Isa. xlviii. 10; — that is, in Egyptian affliction; burning, flaming afflictions; “fiery trials,” as Peter calls them, 1 Pet. iv. 12. There can, then, no argument be drawn from affliction, from any kind of it, from any aggravating circumstance wherewith it may be attended, that should any way discourage the soul in the comforting, supporting persuasion of an interest in the love of God and forgiveness thereby.

2. No length or continuance of afflictions ought to be any impeachment of our spiritual consolation. Take for the confirmation hereof the great example of the Son of God. How long did his afflictions continue? what end or issue was put to them? No longer did they abide than until “he cried with a loud voice, and gave up the ghost.” To the moment of his death, from his manger to his cross, his afflictions still increased, and he ended his days in the midst of them. Now, he was the head of the church, and the great representative of it, unto a conformity with whom we are predestinated. And if God will have it so with us even in this particular, so as that we shall have no rest, no peace from our trials, until we lie down in the grave, that whatever condition we pass through they shall be shut out of none, but only from immortality and glory, what have we herein to complain of?

3. Where the remembrance and perplexing sense of past sins is revived by present afflictions, separate them in your minds and deal distinctly about them. So long as you carry on the consideration of them jointly, you will be rolled from one to another, and never obtain rest unto your souls. They will mutually aggravate each other. The sharpness of affliction will add to the bitterness of the sense of sin; and the sense of sin will give an edge to affliction, and cause it to pierce deeply into the soul, as we showed in the former instances. Deal, therefore, distinctly about them, and in their proper order. So doth the psalmist here. He had at present both upon him; and together they brought him into these depths, concerning which he so cries out for deliverance from them: see Ps. xxxii. 3–5. And what course doth he take? He applies himself in the first place to his sin and the guilt of it, and that distinctly and separately. And when he hath got a discharge of sin, which he waited so earnestly for, his faith quickly arose above his outward trials, as appears in his blessed close of all:” ‘He shall redeem Israel out of all his trouble;’ the whole Israel of God, and myself amongst them.” This do, then — Single out the sin or sins that are revived in the sense of their guilt upon the conscience; use all diligence to come to an issue about them in the blood of Christ This God by your affliction calls you unto. This is the disease, whereof your trouble is but the symptom. This, therefore, in the cure you seek after, is first and principally to be attended unto; when that is once removed, the other, as to any prejudice unto your soul, will depart of itself. The root being once digged up, you shall not long feed on the bitter fruit that it hath brought forth; or if you do, the wormwood shall be taken out of it, and it shall be very pleasant unto you, as well as wholesome. How this is to be done, by an application unto God for forgiveness, hath been at large declared. But if men will deal with confused thoughts about their sins and their troubles, their wound will be incurable and their sorrow endless.

4. Remember that a time of affliction is a time of temptation. Satan, as we have showed, will not be wanting unto any appearing opportunity or advantage of setting upon the soul. When Pharaoh heard that the people were entangled in the wilderness, he pursued them; and when Satan sees a soul entangled with its distresses and troubles, he thinks it his time and hour to assault it. He seeks to winnow, and comes when the corn is under the flail. Reckon, therefore, that when trouble cometh, the prince of the world cometh also, that you may be provided for him. Now is the time to take the shield of faith, that we may be able to quench his fiery darts. If they be neglected, they will inflame the soul. Watch, therefore, and pray, that you enter not into temptation, that Satan do not represent God falsely unto you. He that durst represent Job falsely to the all-seeing God will with much boldness represent God falsely unto us, who see and know so little. Be not, then, ignorant of his devices, but every way set yourselves against his interposing between God and your souls in a matter which he hath nothing to do withal. Let not this make-bate by any means inflame the difference.

5. Learn to distinguish the effect of natural distempers from spiritual distresses. Some have sad, dark, and tenacious thoughts fixed on their minds from their natural distempers. These will not be cured by reasonings, nor utterly quelled by faith. Our design must be, to abate their efficacy and consequents by considering their occasions. And if men cannot do this in themselves, it is highly incumbent on those who make application of relief unto them to be careful to discern what is from such principles, whereof they are not to expect a speedy cure. And, —

6. Take heed in times of peace and ease that you lay not up, by your negligence or careless walking, sad provision for a day of darkness, a time of afflictions. It is sin that imbitters troubles; the sins of peace are revived in time of distress. Fear of future affliction, of impendent troubles, should make us careful not to bring that into them which will make them hitter and sorrowful.

7. Labour to grow better under all your afflictions, lest your afflictions grow worse, lest God mingle them with more darkness, bitterness, and terror. As Joab said unto David, if he ceased not his scandalous lamentation on the death of Absalom, all the people would leave him, and he then should find himself in a far worse condition than that which he bemoaned, or any thing that befell him from his youth; — the same may be said unto persons under their afflictions. If they are not managed and improved in a due manner, that which is worse may, nay, in all probability will, befall them. Wherever God takes this way, and engageth in afflicting, he doth commonly pursue his work until he hath prevailed, and his design towards the afflicted party be accomplished. He will not cease to thresh and break the bread-corn until it be meet for his use. Lay down, then, the weapons of thy warfare against him; give up yourselves to his will; let go every thing about which he contends with you; follow after that which he calls you unto; and you will find light arising unto you in the midst of darkness. Hath he a cup of affliction in one hand.? — lift up your eyes, and you will see a cup of consolation in another. And if all stars withdraw their light whilst you are in the way of God, assure yourselves that the sun is ready to rise.

8. According to the tenor of the covenant of grace, a man may be sensible of the respect of affliction unto sin, yea, unto this or that sin in particular, and yet have a comfortable persuasion of the forgiveness of sin. Thus it was in general in God’s dealing with his people. He “forgave them,” but he “took vengeance of their inventions,” Ps. xcix. 8. Whatever they suffered under the vengeance that fell upon their inventions (and that is as hard a word as is applied anywhere unto God’s dealing with his people), yet, at the same time, he assured them of the pardon of their sin. So, you know, was the case of David. His greatest trial and affliction, and that which befell him on the account of a particular sin, and wherein God took vengeance on his invention, was ushered in with a word of grace, — that God had done away or pardoned his sin, and that he should not die. This is expressed in the tenor of the covenant with the seed of Christ, Ps. lxxxix. 31–34.

Objection Fourth. The powerful tumultuating of indwelling sin or corruption is another cause of the same kind of trouble and despondency.” ‘They that are Christ’s have crucified the flesh with the lusts thereof.’ But we find,” say some, “several corruptions working effectually in our hearts, carrying us captive to the law of sin. They disquiet with their power as well as with their guilt. Had we been made partakers of the law of the Spirit of life, we had, ere this, been more set free from the law of sin and death. Had sin been pardoned fully, it would have been subdued more effectually.”

There are three considerations which make the actings of indwelling sin to be so perplexing to the soul —

1. Because they are unexpected. The soul looks not for them upon the first great conquest made of sin, and universal engagement of the heart unto God. When it first says, “I have sworn, and am steadfastly purposed to keep thy righteous judgments,” commonly there is peace, at least for a season, from the disturbing vigorous actings of sin. There are many reasons why so it should be. “Old things are then passed away, all things are become new;” and the soul, under the power of that universal change, is utterly turned away from those things that should foment, stir up, provoke, or cherish, any lust or temptation. Now, when some of these advantages are past, and sin begins to stir and act again, the soul is surprised, and thinks the work that he hath passed through was not true and effectual, but temporary only; yea, he thinks, perhaps, that sin hath more strength than it had before, because he is more sensible than he was before. As one that hath a dead arm or limb, whilst it is mortified, endures deep cuts and lancings, and feels them not; so when spirits and sense are brought into the place again, he feels the least cut, and may think the instruments sharper than they were before, when all the difference is, that he hath got a quickness of sense, which before he had not. It may be so with a person in this case: he may think lust more powerful than it was before, because he is more sensible than he was before. Yea, sin in the heart is like a snake or serpent: you may pull out the sting of it, and cut it into many pieces; though it can sting mortally no more, nor move its whole body at once, yet it will move in all its parts, and make an appearance of a greater motion than formerly. So it is with lust: when it hath received its death’s wound, and is cut to pieces, yet it moves in so many parts as it were in the soul, that it amazes him that hath to do with it; and thus coming unexpectedly, fills the spirit oftentimes with disconsolation.

2 It hath also in its actings a universality. This also surpriseth. There is a universality in the actings of sin, even in believers. There is no evil that it will not move to; there is no good that it will not attempt to hinder; no duty that it will not defile. And the reason of this is, because we are sanctified but in part; not in any part wholly, though savingly and truly in every part. There is sin remaining in every faculty, in all the affections, and so may be acting in and towards any sin that the nature of man is liable unto. Degrees of sin there are that all regenerate persons are exempted from; but unto solicitations to all kinds of sin they are exposed: and this helps on the temptation.

3. It is endless and restless, never quiet, conquering nor conquered; it gives not over, but rebels being overcome, or assaults afresh having prevailed. Ofttimes after a victory obtained and an opposition subdued, the soul is in expectation of rest and peace from its enemies: but this holds not; it works and rebels again and again, and will do so whilst we live in this world, so that no issue will be put to our conflict but by death. This is at large handled elsewhere, in a treatise lately published on this peculiar subject.

The author refers to his treatise on “Indwelling Sin,” p. 158 of this volume.

These and the like considerations attending the actings of indwelling sin, do oftentimes entangle the soul in making a judgment of itself, and leave it in the dark as to its state and condition.

A few things shall be offered unto this objection also:—

1. The sensible powerful actings of indwelling sin are not inconsistent with a state of grace, Gal. v. 17. There are in the same person contrary principles, — “the flesh and the Spirit;” these are contrary. And there are contrary actings from these principles, — “the flesh lusteth against the Spirit, and the Spirit against the flesh;” and these actings are described to be greatly vigorous in other places. Lust wars against our souls, James iv. 1; 1 Pet. ii. 11. Now, to war is not to make faint or gentle opposition, to be slighted and contemned; but it is to go out with great strength, to use craft, subtlety, and force, so as to put the whole issue to a hazard. So these lusts war; such are their actings in and against the soul. And therefore, saith the apostle, “Ye cannot do the things that ye would.” See Rom. vii. 14–17. In this conflict, indeed, the understanding is left unconquered, — it condemns and disapproves of the evil led auto; and the will is not subdued, — it would not do the evil that is pressed upon it; and there is a hatred or aversion remaining in the affections unto sin: but yet, notwithstanding, sin rebels, fights, tumultuates, and leads captive. This objection, then, may receive this speedy answer — Powerful actings and workings, universal, endless strugglings of indwelling sin, seducing to all that is evil, putting itself forth to the disturbance and dissettlement of all that is good, are not sufficient ground to conclude a state of alienation from God. See for this the other treatise before mentioned at large.

2. Your state is not at all to be measured by the opposition that sin makes to you, but by the opposition you make to it. Be that never so great, if this be good, — be that never so restless and powerful, if this be sincere, — you may be disquieted, you can have no reason to despond.

I have mentioned these things only to give a specimen of the objections which men usually raise up against an actual closing with the truth insisted on to their consolation. And we have also given in upon them some rules of truth for their relief; not intending in them absolute satisfaction as to the whole of the cases mentioned, but only to remove the darkness raised by them so out of the way, as that it might not hinder any from mixing the word with faith that hath been dispensed from this blessed testimony, that “there is forgiveness with God, that he may be feared.”

We have seen what the duty is intended in the proposition. We are nextly to consider the reason also of it, why this is the great, first, and principal duty of souls who in their depths have it discovered unto them that there is forgiveness with God; and the reason hereof is that which is expressed in our second observation before mentioned, namely, —

That the proper object of a sin-distressed soul’s waiting and expectation is God himself as revealed in Christ. “I have,” saith the psalmist, “waited for Jehovah;” — “It is not this or that mercy or grace, this or that help or relief, but it is Jehovah himself that I wait for.”

Here, then, we must do two things, — first, Show in what sense God himself is the object of the waiting of the soul; secondly, How it appears from hence that waiting is so necessary a duty.

First, It is the Lord himself, Jehovah himself, that the soul waiteth for. It is not grace, mercy, or relief absolutely considered, but the God of all grace and help, that is the full adequate object of the soul’s waiting and expectation; only, herein he is not considered absolutely in his own nature, but as there is forgiveness with him. What is required hereunto hath been at large before declared. It is as he is revealed in and by Jesus Christ; as in him he hath found a ransom, and accepted the atonement for sinners in his blood; — as he is a God in covenant, so he is himself the object of our waiting.

And that, first, because all troubles, depths, entanglements arise from, — 1. The absence of God from the soul; and, 2. From his displeasure.

1. The absence of God from the soul, by his departure, withdrawing, or hiding himself from it, is that which principally casts the soul into its depths. “Woe unto them,” saith the Lord, “when I depart from them!” Hos. ix. 12. And this woe, this sorrow, doth not attend only a universal, a total departure of God from any; but that also which is gradual or partial, in some things, in some seasons. When God withdraws his enlightening, his refreshing, his comforting presence, as to any ways or means whereby he hath formerly communicated himself unto the souls of any, then “woe unto them!” sorrows will befall them, and they will fall into depths and entanglements. Now, this condition calls for waiting. If God be withdrawn, if he hide himself, what hath the soul to do but to wait for his return? So saith the prophet Isaiah, chap. viii. 17, “I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him.” If God hide himself, this is the natural and proper duty of the soul, to wait and to look for him. Other course of relief it cannot apply itself unto. What that waiting is, and wherein it doth consist, hath been declared. Patient seeking of God in the ways of his appointment is comprised in it. This the prophet expresseth in that word, “I will look for him;” indeed, the same in the original with that in the psalm, וְקִוֵּיתִי לוֹ‎; — “And I will earnestly look out after him, with expectation of his return unto me.”

2. A sense of God’s displeasure is another cause of these depths and troubles, and of the continuance of the soul in them, notwithstanding it hath made a blessed discovery by faith that there is with him forgiveness. This hath been so fully manifested through the whole preceding discourse, that it need not again be insisted on. All hath respect unto sin; and the reason of the trouble that ariseth from sin is because of the displeasure of God against it. What, then, is the natural posture and frame of the soul towards God as displeased? Shall he contend with him? shall he harden himself against him? shall he despise his wrath and anger, and contemn his threatenings? or shall he hide himself from him, and so avoid the effects of his wrath? Who knows not how ruinous and pernicious to the soul such courses would be? and how many are ruined by them every day? Patient waiting is the soul’s only reserve on this account also. And, —

Secondly, This duty in the occasion mentioned is necessary upon the account of the greatness and sovereignty of him with whom we have to do: “My soul waiteth for Jehovah.” Indeed, waiting is a duty that depends on the distance that is between the persons concerned in it, — namely, he that waiteth, and he that is waited on; so the psalmist informs us, Ps. cxxiii. 2. It is an action like that of servants and handmaids towards their masters or rulers. And the greater this distance is, the more cogent are the reasons of this duty on all occasions. And because we are practically averse from the due performance of this duty, or at least quickly grow weary of it, notwithstanding our full conviction of its necessity, I shall a little insist on some such considerations of God and ourselves, as may not only evince the necessity of this duty, but also satisfy us of its reasonableness; that by the first we may be engaged into it, and by the latter preserved in it.

Two things we may to this purpose consider in God, in Jehovah, whom we are to wait for — First, His being, and the absolute and essential properties of his nature; secondly, Those attributes of his nature which respect his dealing with us; — both which are suited to beget in us affections and a frame of spirit compliant with the duty proposed.

First, Let us consider the infinite glorious being of Jehovah, with his absolute, incommunicable, essential excellencies; and then try whether it doth not become us in every condition to wait for him, and especially in that under consideration. This course God himself took with Job to recover him from his discontents and complaints, to reduce him to quietness and waiting. He sets before him his own glorious greatness, as manifested in the works of his power, that thereby, being convinced of his own ignorance, weakness, and infinite distance in all things from him, he might humble his soul into the most submissive dependence on him and waiting for him. And this he doth accordingly, chap. xlii. 6: “I abhor myself,” saith he, “and repent in dust and ashes.” His soul now comes to be willing to be at God’s disposal; and therein he found present rest and a speedy healing of his condition. It is “the high and lofty One that inhabiteth eternity, whose name is Holy,” Isa. lvii. 15, with whom we have now to do: “He sitteth upon the circle of the earth, and the inhabitants of it are as grasshoppers before him; yea, the nations are as a drop of a bucket, and are counted as the small dust of the balance; he taketh up the isles as a very little thing. All nations before him are as nothing; and they are counted unto him less than nothing, and vanity,” Isa. xl. 15, 17, 22. To what end doth the Lord set forth and declare his glorious greatness and power? It is that all might be brought to trust in him and to wait for him, as at large is declared in the close of the chapter; for shall “grasshoppers,” a “drop of the bucket,” “dust of the balance,” things “less than nothing,” repine against, or wax weary of, the will of the immense, glorious, and lofty One? He that “taketh up the isles as a very little thing,” may surely, if he please, destroy, cast, and forsake one isle, one city in an isle, one person in a city; and we are before him but single persons. Serious thoughts of this infinite, all-glorious Being will either quiet our souls or overwhelm them. All our weariness of his dispensations towards us arises from secret imaginations that he is such a one as ourselves, — one that is to do nothing but what seems good in our eyes. But if we cannot comprehend his being, we cannot make rules to judge of his ways and proceedings. And how small a portion is it that we know of God! The nearest approaches of our reasons and imaginations leave us still at an infinite distance from him. And, indeed, what we speak of his greatness, we know not well what it signifies; we only declare our respect unto that which we believe, admire, and adore, but are not able to comprehend. All our thoughts come as short of his excellent greatness as our natures do of his, — that is, infinitely. Behold the universe, the glorious fabric of heaven and earth; how little is it that we know of its beauty, order, and disposal! — yet was it all the product of the word of his mouth; and with the same facility can he, when he pleaseth, reduce it to its primitive nothing. And what are we, poor worms of the earth, an inconsiderable, unknown part of the lower series and order of the works of his hands, few in number, fading in condition, unregarded unto the residue of our fellow-creatures, that we should subduct ourselves from under any kind of his dealings with us, or he weary of waiting for his pleasure? This he presseth on us, Ps. xlvi. 10, “Be still, and know that I am God;” — “Let there be no more repinings, no more disputings; continue waiting in silence and patience. Consider who I am. ‘Be still, and know that I am God.’ ”

Farther to help us in this consideration, let us a little also fix our minds towards some of the glorious, essential, incommunicable properties of his nature distinctly; as, —

1. His eternity. This Moses proposeth, to bring the souls of believers to submission, trust, and waiting: Ps. xc. 1,” From everlasting to everlasting thou art God;” — “One that hath his being and subsistence not in a duration of time, but in eternity itself.” So doth Habakkuk also, chap. i. 12, “Art thou not from everlasting, O Lord my God, mine Holy One?” and hence he draws his conclusion against making haste in any condition, and for tarrying and waiting for God. The like consideration is managed by David also, Ps. cii. 27. How inconceivable is this glorious divine property unto the thoughts and minds of men! How weak are the ways and terms whereby they go about to express it! One says, it is a “nunc stans;” another, that it is a “perpetual duration.” He that says most, only signifies what he knows of what it is not. We are of yesterday, change every moment, and are leaving our station to-morrow. God is still the same, was so before the world was, — from eternity. And now I cannot think what I have said, but only have intimated what I adore. The whole duration of the world, from the beginning unto the end, takes up no space in this eternity of God: for how long soever it hath continued or may yet continue, it will all amount but to so many thousand years, so long a time; and time hath no place in eternity. And for us who have in this matter to do with God, what is our continuance unto that of the world? a moment, as it were, in comparison of the whole. When men’s lives were of old prolonged beyond the date and continuance of empires or kingdoms now, yet this was the winding up of all, — such a one lived so many years, “and he died,” Gen. v. And what are we, poor worms, whose lives are measured by incises, in comparison of their span? what are we before the eternal God, God always immutably subsisting in his own infinite being? A real consideration hereof will subdue the soul into a condition of dependence on him and of waiting for him.

2. The immensity of his essence and his omnipresence is of the same consideration: “Do not I fill heaven and earth? saith the Lord,” Jer. xxiii. 24. “The heavens, even the heaven of heavens,” the supreme and most comprehensive created being, “cannot contain him,” saith Solomon. In his infinitely glorious being he is present with, and indistant from all places, things, times, all the works of his hands; and is no less gloriously subsisting where they are not. God is where heaven and earth are not, no less than where they are; and where they are not is himself. Where there is no place, no space, real or imaginary, God is; for place and imagination have nothing to do with immensity. And he is present everywhere in creation, — where I am writing, where you are reading; he is present with you, indistant from you. The thoughts of men’s hearts for the most part are, that God as to his essence is in heaven only; and it is well if some think he is there, seeing they live and act as if there were neither God nor devil but themselves. But on these apprehensions such thoughts are ready secretly to arise, and effectually to prevail, as are expressed Job xxii. 13, 14, “How doth God know? can he judge through the dark? Thick clouds are a covering unto him, that he seeth not; and he walketh in the circuit of heaven.” Apprehensions of God’s distance from men harden them in their ways. But it is utterly otherwise. God is everywhere, and a man may on all occasions say with Jacob, “God is in this place, and I knew it not.” Let the soul, then, who is thus called to wait on God, exercise itself with thoughts about this immensity of his nature and being. Comprehend it, fully understand it, we can never; but the consideration of it will give that awe of his greatness upon our hearts, as that we shall learn to tremble before him, and to be willing to wait for him in all things.

3. Thoughts of the holiness of God, or infinite self-purity of this eternal, immense Being, are singularly useful to the same purpose. This is that which Eliphaz affirms that he received by vision to reply to the complaint and impatience of Job, chap. iv. 17–21. After he hath declared his vision, with the manner of it, this he affirms to be the revelation that by voice was made unto him: “Shall mortal man be more just than God? shall a man be more pure than his Maker? Behold, he put no trust in his servants; and his angels he charged with folly. How much less in them that dwell in houses of clay, whose foundation is in the dust, who are crushed before the moth?” If the saints and angels in heaven do not answer this infinite holiness of God in their most perfect condition, is it meet for worms of the earth to suppose that any thing which proceeds from him is not absolutely holy and perfect, and so best for them? This is the fiery property of the nature of God, whence he is called a “consuming fire” and “everlasting burnings.” And the law, whereon he had impressed some representation of it, is called a “fiery law,” as that which will consume and burn up whatever is perverse and evil. Hence the prophet who had a representation of the glory of God in a vision, and heard the seraphim proclaiming his holiness, cried out, “Woe is me! for I am undone; because I am a man of unclean lips,” Isa. vi. 5. He thought it impossible that he should bear that near approach of the holiness of God. And with the remembrance hereof doth Joshua still the people, — with the terror of the Lord, chap. xxiv. 19. Let such souls, then, as are under troubles and perplexities on any account, endeavour to exercise their thoughts about this infinite purity and fiery holiness of God. They will quickly find it their wisdom to become as weaned children before him, and content themselves with what he shall guide them unto; which is to wait for him. This flew holiness streams from his throne, Dan. vii. 10, and would quickly consume the whole creation, as now under the curse and sin, were it not for the interposing of Jesus Christ

4. His glorious majesty as the Ruler of all the world. Majesty relates unto government, and it calls us to such an awe of him as doth render our waiting for him comely and necessary. God’s throne is said to be in heaven, and there principally do the glorious beams of his terrible majesty shine forth; but he hath also made some representation of it on the earth, that we might learn to fear before him. Such was the appearance that he gave of his glory in the giving of the law, whereby he will judge the world, and condemn the transgressors of it who obtain not an acquitment in the blood of Jesus Christ. See the description of it in Exod. xix. 16–18. “So terrible was the sight” hereof, “that Moses” himself “said, I exceedingly fear and quake,” Heb. xii. 21. And what effect it had upon all the people is declared, Exod. xx. 18, 19. They were not able to bear it, although they had good assurance that it was for their benefit and advantage that he so drew nigh and manifested his glory unto them. Are we not satisfied with our condition? cannot we wait under his present dispensations? Let us think how we may approach unto his presence, or stand before his glorious majesty. Will not the dread of his excellency fall upon us? will not his terror make us afraid? shall we not think his way best, and his time best, and that our duty is to be silent before him? And the like manifestation hath he made of his glory, as the great Judge of all upon the throne, unto sundry of the prophets: as unto Isaiah, chap. vi. 1–4; to Ezekiel, chap. i.; to Daniel, chap. vii. 9, 10; to John, Rev. i. Read the places attentively, and learn to tremble before him. These are not things that are foreign unto us. This God is our God. The same throne of his greatness and majesty is still established in the heavens. Let us, then, in all our hastes and heats that our spirits in any condition are prone unto, present ourselves before this throne of God, and then consider what will be best for us to say or do; what frame of heart and spirit will become us, and be safest for us. All this glory doth encompass us every moment, although we perceive it not. And it will be but a few days before all the vails and shades that are about us shall be taken away and depart; and then shall all this glory appear unto us unto endless bliss or everlasting woe. Let us therefore know, that nothing, in our dealings with him, doth better become us than silently to wait for him, and what he will speak unto us in our depths and straits.

5. It is good to consider the instances that God hath given of this his infinite greatness, power, majesty, and glory. Such was his mighty work of creating all things out of nothing. We dwell on little mole-hills in the earth, and yet we know the least part of the excellency of that spot of ground which is given us for our habitation here below. But what is it unto the whole habitable world and the fulness thereof? And what an amazing thing is its greatness, with the wide and large sea, with all sorts of creatures therein! The least of these hath a beauty, a glory, an excellency, that the utmost of our inquiries end in admiration of. And all this is but the earth, the lower, depressed part of the world. What shall we say concerning the heavens over us, and all those creatures of light that have their habitations in them? Who can conceive the beauty, order, use, and course of them? The consideration hereof caused the psalmist to cry out, “Lord, our Lord, how excellent and glorious art thou!” Ps. viii. 1. And what is the rise, spring, and cause of these things? are they not all the effect of the word of the power of this glorious God? And doth he not in them, and by them, speak us into a reverence of his greatness? The like, also, may be said concerning his mighty and strange works of providence in the rule of the world. Is not this he who brought the flood of old upon the world of ungodly men? Is it not he who consumed Sodom and Gomorrah with fire from heaven, setting them forth as examples unto them that should afterward live ungodly, suffering the vengeance of eternal fire? Is it not he who destroyed Egypt with his plagues, and drowned Pharaoh with his host in the Red Sea? Is it not he, one of whose servants slew a hundred and fourscore and five thousand in Sennacherib’s army in one night? that opened the earth to swallow up Dathan and Abiram? and sent out fire from the altar to devour Nadab and Abihu? And have not all ages been filled with such instances of his greatness and power?

The end why I have insisted on these things is, to show the reasonableness of the duty which we are pressing unto, — namely, to wait on God quietly and patiently in every condition of distress; for what else becomes us when we have to do with this great and holy One? And a due consideration of these things will exceedingly influence our minds thereunto.

Secondly, This waiting for God respecteth the whole of the condition expressed in the psalm; and this containeth not only spiritual depths about sin, which we have at large insisted on, but also providential depths, depths of trouble or affliction, that we may be exercised withal in the holy, wise providence of God. In reference also unto these, waiting in patience and silence is our duty. And there are two considerations that will assist us in this duty, with respect unto such depths, — that is, of trouble or affliction. And the first of these is the consideration of those properties of God which he exerciseth in an especial manner in all his dealings with us, and which in all our troubles we are principally to regard. The second is the consideration of ourselves, what we are, and what we have deserved.

Let us begin with the former. And there are four things in God’s dispensations towards us and dealing with us that in this matter we should consider, all suited to work in us the end aimed at:—

1. The first is his sovereignty. This he declares, this we are to acknowledge and submit unto, in all the great and dreadful dispensations of his providence, in all his dealings with our souls. May he not do what he will with his own? Who shall say unto him, What doest thou? or if they do so, what shall give them countenance in their so doing? He made all this world of nothing, and could have made another, more, or all things, quite otherwise than they are. It would not subsist one moment without his omnipotent supportment. Nothing would be continued in its place, course, use, without his effectual influence and countenance. If any thing can be, live, or act a moment without him, we may take free leave to dispute its disposal with him, and to haste unto the accomplishment of our desires. But from the angels in heaven to the worms of the earth and the grass of the field, all depend on him and his power continually. Why was this part of the creation an angel, that a worm; this a man, that a brute beast? Is it from their own choice, designing, or contrivance, or brought about by their own wisdom? or is it merely from the sovereign pleasure and will of God? And what a madness is it to repine against what he doth, seeing all things are as he makes them and disposeth them, nor can be otherwise! Even the repiner himself hath his being and subsistence upon his mere pleasure. This sovereignty of God Elihu pleads in his dealings with Job, chap. xxxiii. 8–13. He apprehended that Job had reasoned against God’s severe dispensations towards him, and that he did not humble himself under his mighty hand wherewith he was exercised, nor wait for him in a due manner; and, therefore, what doth he propose unto him to bring him unto this duty? what doth he reply unto his reasonings and complaints? “Behold,” says he, verse 12, “in this thou art not just: I will answer thee, that God is greater than man.” Verse 13, “Why dost thou strive against him? for he giveth not account of any of his matters;” — “Be it that in other things thou art just and innocent, that thou art free from the things wherewith thy friends have charged thee, yet in this matter thou art not just; it is neither just nor equal that any man should complain of or repine against any of God’s dispensations.” “Yea, but I suppose that these dealings of God are very grievous, very dreadful, such as he hath, it may be, scarce exercised towards any from the foundation of the world; to be utterly destroyed and consumed in a day, in all relations arid enjoyments, and that at a time and season when no such tiling was looked for or provided against; to have a sense of sin revived on the conscience, after pardon obtained, as it is with me.” “All is one,” saith he; “if thou complainest thou art not just.” And what reason doth he give thereof? Why,” ‘God is greater than man;’ infinitely so in power and sovereign glory. He is so absolutely therein that ‘he giveth not account of any of his matters;’ and what folly, what injustice is it, to complain of his proceedings! Consider his absolute dominion over the works of his hands, over thyself, and all that thou hast; his infinite distance from thee, and greatness above thee; and then see whether it be just or no to repine against what he doth.” And he pursues the same consideration, chap. xxxiv. 18, 19: “If when kings and princes rule in righteousness, it is a contempt of their authority to say unto them they are wicked and ungodly, then wilt thou speak against him, contend with him, ‘that accepteth not the persons of princes, nor regardeth the rich more than the poor? for they are all the work of his hands.’ ” And, verse 29, “When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only.” All is one; whatever God doth, and towards whomsoever, be they many or few, a whole nation, or city, or one single person, be they high or low, rich or poor, good or bad, all are the works of his hands, and he may deal with them as seems good unto him. And this man alone, as God afterward declares, made use of the right and proper mediums to take off Job from complaining, and to compose his spirit to rest and peace, and to bring him to wait patiently for God. For whereas his other friends injuriously charged him with hypocrisy, and that he had in an especial manner, above other men, deserved those judgments of God which he was exercised withal; he, who was conscious unto his own integrity, was only provoked and exasperated by their arguings, and stirred up to plead his own innocency and uprightness. But this man, allowing him the plea of his integrity, calls him to the consideration of the greatness and sovereignty of God, against which there is no rising up; and this God himself afterward calls him unto.

Deep and serious thoughts of God’s sovereignty and absolute dominion or authority over all the works of his hands, are an effectual means to work the soul unto this duty; yea, this is that which we are to bring our souls to. Let us consider with whom we have to do. Are not we and all our concernments in his hands, as the clay in the hand of the potter? and may he not do what he will with his own? Shall we call him unto an account? is not what he doth good and holy because he doth it? Do any repining thoughts against the works of God arise in our hearts? are any complaints ready to break out of our mouths? let us lay our hands on our hearts, and our mouths in the dust, with thoughts of his greatness and absolute sovereignty, and it will work our whole souls into a better frame.

And this extends itself unto the manners, times, and seasons of all things whatever. As in earthly things, if God will bring a dreadful judgment of fire upon a people, a nation; ah! why must it be London? if on London, why so terrible, raging, and unconquerable? why the city, not the suburbs? why my house, not my neighbour’s? why had such a one help, and I none? All these things are wholly to be referred to God’s sovereign pleasure. There alone can the soul of man find rest and peace. It is so in spiritual dispensations also.

Thus Aaron, upon the sudden death of his two eldest sons, being minded by Moses of God’s sovereignty and holiness, immediately “held his peace,” or quietly humbled himself under his mighty hand, Lev. x. 3. And David, when things were brought into extreme confusion by the rebellion of Absalom, followed by the ungodly multitude of the whole nation, relinquisheth all other arguments and pleas, and lets go complaints in a resignation of himself and all his concernments unto the absolute pleasure of God, 2 Sam. xv. 25, 26. And this, in all our extremities, must we bring our souls unto before we can attain any rest or peace, or the least comfortable persuasion that we may not yet fall under greater severities, in the just indignation of God against us.

2. The wisdom of God is also to be considered and submitted unto: Job ix. 4, “He is wise in heart: who hath hardened himself against him, and hath prospered?” This the prophet joins with his greatness and sovereignty, Isa. xl. 12–14. “There is no searching of his understanding,” verse 28. And the apostle winds up all his considerations of the works of God in a holy admiration of his knowledge and wisdom, whence his “judgment becomes unsearchable, and his ways past finding out,” Rom. xi. 33, 34. He seeth and knoweth all things, in all their causes, effects, consequences, and circumstances, in their utmost reach and tendency, in their correspondencies one unto another, and suitableness unto his own glory; and so alone judgeth aright of all things. The wisest of men, as David speaks, walk in a shade We see little, we know little; and that but of a very few things, and in an imperfect manner; and that of their present appearances, abstracted from their issues, successes, ends, and relations unto other things. And if we would be farther wise in the works of God, we shall be found to be like the wild ass’s colt. What is good for us or the church of God, what is evil to it or us, we know not at all; but all things are open and naked unto God. The day will come, indeed, wherein we shall have such a prospect of the works of God, see one thing so set against another, as to find goodness, beauty, and order in them all, — that they were all done in number, weight, and measure, — that nothing could have been otherwise without an abridgment of his glory and disadvantage of them that believe in him; but for the present, all our wisdom consists in referring all unto him. He who doth these things is infinitely wise; he knows what he doth, and why, and what will be the end of all. We are apt, it may be, to think that at such seasons all things will go to wreck with ourselves, with the church, or with the whole world: “How can this breach be repaired, this loss made up, this ruin recovered? peace is gone, trade is gone, our substance is gone, the church is gone, — all is gone; confusion and utter desolation lie at the door.” But if a man who is unskilled and unexperienced should be at sea, it may be, every time the vessel wherein he is seems to decline on either side, he would be apt to conceive they should be all cast away; but yet, if he be not childishly timorous, when the master shall tell him that there is no danger, bid him trust to his skill and it shall be well with him, it will yield quietness and satisfaction. We are indeed in a storm, — the whole earth seems to reel and stagger like a drunken man; but yet our souls may rest in the infinite skill and wisdom of the great Pilot of the whole creation, who steers all things according to the counsel of his will. “His works are manifold: in wisdom hath he made them all,” Ps. civ. 24. And in the same wisdom doth he dispose of them: “All these things come forth from the Lord of hosts, who is wonderful in counsel, and excellent in working,” Isa. xxviii. 29. What is good, meet, useful for us, for ours, for the churches, for the city, for the land of our nativity, he knows, and of creatures not one. This infinite wisdom of God, also, are we therefore to resign and submit ourselves unto. His hand in all his works is guided by infinite wisdom. In thoughts thereof, in humbling ourselves thereunto, shall we find rest and peace; and this in all our pressures will work us to a waiting for him.

3. The righteousness of God is also to be considered in this matter. That name in the Scripture is used to denote many excellencies of God, all which are reducible unto the infinite rectitude of his nature. I intend that at present which is called “justitia regiminis,” his righteousness in rule or government. This is remembered by Abraham: Gen. xviii. 25, “Shall not the Judge of all the earth do right?” And by the apostle: “Is God unjust who taketh vengeance? God forbid.” This our souls are to own in all the works of God. They are all righteous, — all his who “will do no iniquity, whose throne is established in judgment.” However they may be dreadful, grievous, and seem severe, yet they are all righteous. It is true he will sometimes “rise up and do strange works, strange acts,” Isa. xxviii. 21, such as he will not do often nor ordinarily, such as shall fill the world with dread and amazement, — he will “answer his people in terrible things!” but yet all shall be in righteousness. And to complain of that which is righteous, to repine against it, is the highest unrighteousness that may be. Faith, then, fixing the soul on the righteousness of God, is an effectual means to humble it under his mighty hand. And to help us herein, we may consider, —

(1.) That “God judgeth not as man judgeth.” We judge by the “seeing of the eye, and hearing of the ear,” — according to outward appearances and evidences; “but God searcheth the heart.” We judge upon what is between man and man; God principally upon what is between himself and man. And what do we know or understand of these things? or what there is in the heart of man, what purposes, what contrivances, what designs, what corrupt affections, what sins; what transactions have been between God and them; what warnings he hath given them; what reproofs, what engagements they have made; what convictions they have had; what use they were putting their lives, their substance, their families unto? Alas! we know nothing of these things, and so are able to make no judgment of the proceedings of God upon them; but this we know, that he “is righteous in all his ways, and holy in all his works,” yea, the most terrible of them. And when the secrets of all hearts shall be revealed, ah! how glorious will be his drowning of the old world, firing of Sodom, swallowing up of Dathan and Abiram in the earth, the utter rejection of the Jews, with all other acts of his providence seeming to be accompanied with severity! And so will our own trials, inward or outward, appear to be.

(2.) God is judge of all the world, of all ages, times, places, persons; and disposeth of all so as they may tend unto the good of the whole and his own glory in the universe. Our thoughts are bounded, much more our observations and abilities, to measure things within a very small compass. Every thing stands alone unto us, whereby we see little of its beauty or order, nor do know how it ought justly to be disposed of. That particular may seem deformed unto us, which, when it is under His eye who sees all at once, past, present, and to come, with all those joints and bands of wisdom and order whereby things are related unto one another, is beautiful and glorious: for as nothing is of itself, nor by itself, nor to itself, so nothing stands alone; but there is a line of mutual respect that runs through the creation and every particular of it, and that in all its changes and alterations from the beginning to the end, which gives it its loveliness, life, and order. He that can at once see but one part of a goodly statue or colossus might think it a very deformed piece, when he that views it altogether is assured of its due proportion, symmetry, and loveliness. Now, all things, ages, and persons, all thus at once are objected unto the sight of God; and he disposeth them with respect unto the whole, that every one may fill up its own place, and sustain its part and share in the common tendency of all to the same end.

And hence it is that in public judgments and calamities, God oftentimes suffers the godly to be involved with the wicked, and that not on the account of their own persons, but as they are parts of that body which he will destroy. This Job expresseth somewhat harshly, but there is truth in his assertion: chap. ix. 22, 23, “This is one thing, therefore I said it, He destroyeth the perfect and the wicked. If the scourge slay suddenly, he will laugh at the trial of the innocent.” God in public desolations oftentimes takes good and bad together; a sudden scourge involves them all. And this God doth for sundry reasons; as, —

[1.] That he may manifest his own holiness; which is such that he can, without the least injustice or oppression, even upon the account of their own provocations, take away the houses, possessions, estates, liberties, and lives of the best of his own saints: for how should a man, any man, the best of men, be just with God, if he would contend with him? No man can answer to him “one of a thousand,” Job ix. 3:— This they will also own and acknowledge; upon the account of righteousness none can open his mouth about his judgments, without the highest impiety and wickedness.

[2.] He doth so that his own people may learn to know his terror, and to rejoice always before him with trembling. Therefore Job affirms, that “in the time of his prosperity he was not secure,” but still trembled in himself with thoughts of the judgments of God. Doubtless much wretched carnal security would be ready to invade and possess the hearts of believers, if God should always and constantly pass them by in the dispensations of his public judgments.

[3.] That it may be a stone of offence and a stumbling-block unto wicked men, who are to be hardened in their sins and prepared for ruin. When they see that all things fall alike unto all, and that those who have made the strictest profession of the name and fear of God fare no better than themselves, they are encouraged to despise the warnings of God and the strokes of his hand, and so to rush on unto the destruction whereunto they are prepared.

[4.] God doth it to proclaim unto all the world that what he doth here is no final judgment and ultimate determination concerning things and persons; for who can see the “wise man dying as a fool,” the righteous and holy perishing in their outward concernments as the ungodly and wicked, but must conclude that the righteous God, the judge of all, hath appointed another day, wherein all things must be called over again, and every one then receive his final reward, according as his works shall appear to have been? And thus are we to humble ourselves unto the righteousness wherewith the hand of God is always accompanied.

[5.] His goodness and grace is also to be considered in all the works of his mighty hands. As there is no unrighteousness in him, so also [there is] all that is good and gracious. And whatever there is in any trouble of allay from the utmost wrath, is of mere goodness and grace. Thy houses are burned, but perhaps thy goods are saved, — is there no grace, no goodness therein? Or perhaps thy substance also is consumed, but yet thy person is alive; and should a living man complain? But say what thou wilt, this stroke is not hell, which thou hast deserved long ago, yea, it may be a means of preventing thy going thither; so that it is accompanied with infinite goodness, patience, and mercy also. And if the considerations hereof will not quiet thy heart, take heed lest a worse thing befall thee.

And these things amongst others are we to consider in God, to lead our hearts into an acquiescing in his will, a submission under his mighty hand, and a patient waiting for the issue.

Secondly, [As to ourselves, what we are, and what we have deserved] —

1. Consider our mean and abject condition, and that infinite distance wherein we stand from him with whom we have to do. When Abraham, the father of the faithful and friend of God, came to treat with him about his judgments, he doth it with this acknowledgment of his condition, that he was “mere dust and ashes,” Gen. xviii. 27, — a poor abject creature, that God at his pleasure had formed out of the dust of the earth, and which in a few days was to be reduced again into the ashes of it. We can forget nothing more perniciously than what we are. “Man is a worm,” saith Bildad, “and the son of man is but a worm,” Job xxv. 6. “And therefore,” says Job himself, “I have said to corruption, Thou art my father: and to the worm, Thou art my mother and my sister,’ ” chap. xvii. 14. His affinity, his relation unto them, is the nearest imaginable, and he is no otherwise to be accounted of; and there is nothing that God abhors more than an elation of mind in the forgetfulness of our mean, frail condition. “Thou sayest,” said he to the proud prince of Tyrus, “that thou art a god; but,” saith he, “wilt thou yet say before him that slayeth thee, I am God.?” Ezek. xxviii. 2, 9. That severe conviction did God provide for his pride, “Thou shalt be a man, and no god, in the hand of him that slayeth thee.” And when Herod prided himself in the acclamations of the vain multitude, (“The voice of a god, and not of a man!”) the angel of the Lord filled that god immediately with worms, which slew him and devoured him, Acts xii. 23. There is, indeed, nothing more effectual to abase the pride of the thoughts of men than a due remembrance that they are so. Hence the psalmist prays, Ps. ix. 20, “Put them in fear, O Lord; that the nations may know themselves to be but men;” so, and no more: אֱנוֹשׁ הֵמָּה‎, “poor, miserable, frail, mortal man,” as the word signifies. “What is man? what is his life? what is his strength?” said one; “The dream of a shadow; a mere nothing.” Or as David, much better, “Every man living, in his best condition, is altogether vanity,” Ps. xxxix. 5. And James, “Our life,” which is our best, our all, “is but a vapour, that appeareth for a little time, and then vanisheth away,” chap. iv. 14. But enough hath been spoken by many on this subject. And we that have seen so many thousands each week, in one city, carried away to the grave, have been taught the truth of our frailty, even as with thorns and briers. But I know not how it comes to pass, there is not any thing we are more apt to forget than what we ourselves are; and this puts men on innumerable miscarriages towards God and one another. Thou, therefore, that art exercised under the hand of God in any severe dispensation, and art ready on all occasions to fill thy mouth with complaints, sit down a little and take a right measure of thyself, and see whether this frame and posture becomes thee. It is the great God against whom thou repinest, and thou art a man, and that is a name of a worm, a poor, frail, dying worm; and it may be whilst thou art speaking, thou art no more. And wilt thou think it meet for such a one as thou art to magnify thyself against the great possessor of heaven and earth? Poor clay, poor dust and ashes, poor dying worm! know thy state and condition, and fall down quietly under the mighty hand of God. Though thou wranglest with men about thy concernments, let God alone. “The potsherds may contend with the potsherds of the earth, but woe unto him that striveth with his Maker!”

2. Consider that in this frail condition we have all greatly sinned against God. So did Job, chap. vii. 20, “I have sinned; what shall I do unto thee, O thou Preserver of men?” If this consideration will not satisfy thy mind, yet it will assuredly stop the mouths of all the sons of men. Though all the curses of the law should be executed upon us, yet “every mouth must be stopped;” because “all the world is become guilty before God,” Rom. iii. 19. “Wherefore doth a living man complain?” saith the prophet, Lam. iii. 39. Why, it may be, it is because that his trouble is great and inexpressible, and such as seldom or never befell any before him. But what then? Saith he, “Shall a man complain for the punishment of his sins?” If this living man be a sinful man, as there is none that liveth and sinneth not, whatever his state and condition be, he hath no ground of murmuring or complaint. For a sinful man to complain, especially whilst he is yet a living man, is most unreasonable; for, —

(1.) Whatever hath befallen us, it is just on the account that we are sinners before God; and to repine against the judgments of God, that are rendered evidently righteous upon the account of sin, is to anticipate the condition of the damned in hell, a great part of whose misery it is that they always repine against that sentence and punishment which they know to be most righteous and holy. If this were now a place, if that were now my design, to treat of the sins of all professors, how easy were it to stop the mouths of all men about their troubles! But that is not my present business. I speak unto particular persons, and that not with an especial design to convince them of their sins, but to humble their souls. Another season may be taken to press that consideration, directly and professedly also. At present let us only, when our souls are ready to be entangled with the thoughts of any severe dispensation of God, and our own particular pressures, troubles, miseries, occasioned thereby, turn into ourselves, and take a view every one of his own personal provocations; and when we have done so, see what we have to say to God, what we have to complain of. Let the man hold his tongue, and let the sinner speak. Is not God holy, righteous, wise, in what he hath done? and if he be, why do we not subscribe unto his ways, and submit quietly unto his will?

(2.) But this is not all We are not only such sinners as to render these dispensations of God evidently holy, these judgments of his righteous; but also to manifest that they are accompanied with unspeakable patience, mercy, and grace. To instance in one particular:— Is it the burning of our houses, the spoiling of our goods, the ruin of our estates alone, that our sins have deserved? If God had made the temporary fire on earth to have been unto us a way of entrance into the eternal fire of hell, we had not had whereof righteously to complain. May we not, then, see a mixture of unspeakable patience, grace, and mercy, in every dispensation? and shall we, then, repine against it? Is it not better advice, “Go, and sin no more, lest a worse thing befall thee?” For a sinner out of hell not to rest in the will of God, not to humble himself under his mighty hand, is to make himself guilty of the especial sin of hell. Other sins deserve it, but repining against God is principally, yea, only committed in it. The church comes to a blessed quieting resolution in this case, Micah vii. 9, “I will bear the indignation of the Lord, because I have sinned against him;” bear it quietly, patiently, and submit under his hand therein.

3. Consider that of ourselves we are not able to make a right judgment of what is good for us, what evil unto us, or what tends most directly unto our chiefest end. Ps. xxxix. 6, “Surely mall walketh in a vain shew,” — בְּצֶלֶם‎, in an image full of false representations of things, in the midst of vain appearances, so that he knows not what to choose or do aright; and therefore spends the most of his time and strength about things that are of no use or purpose unto him: “Surely they are disquieted in vain.” And hereof he gives one especial instance: “He heapeth up riches, and knoweth not who shall gather;” which is but one example of the manifold frustrations that men meet withal in the whole course of their lives, as not knowing what is good for them. We all profess to aim at one chief and principal end, — namely, the enjoyment of God in Christ as our eternal reward; and in order thereunto, to be carried on in the use of the means of faith and obedience, tending to that end. Now, if this be so, the suitableness or unsuitableness of all other things, being good or evil unto us, is to be measured by their tendency unto this end. And what know we hereof? As unto the things of this life, do we know whether it will be best for us to be rich or poor, to have houses or to be harbourless, to abound or to want, to leave wealth and inheritances unto our children, or to leave them naked unto the providence of God? Do we know what state, what condition will most further our obedience, best obviate our temptations, or call most on us to mortify our corruptions? And if we know nothing at all of these things, as indeed we do not, were it not best for us to leave them quietly unto God’s disposal? I doubt not but it will appear at the last day that a world of evil in the hearts of men was stifled by the destruction of their outward concernments, more by their inward troubles; that many were delivered from temptations by it, who otherwise would have been overtaken, to their ruin, and the scandal of the gospel; that many a secret imposthume hath been lanced and cured by a stroke: for God doth not send judgments on his own for judgments’ sake, for punishment’s sake, but always to accomplish some blessed design of grace towards them. And there is no one soul in particular which shall rightly search itself, and consider its state and condition, but will be able to see wisdom, grace, and care towards itself in all the dispensations of God. And if I would here enter upon the benefits that, through the sanctifying hand of God, do redound unto believers by afflictions, calamities, troubles, distresses, temptations, and the like effects of God’s visitations, it would be of use unto the souls of men in this case. But this subject hath been so often and so well spoken unto that I shall not insist upon it. I desire only that we would seriously consider how utterly ignorant we are of what is good for us or useful unto us in these outward things, and so leave them quietly unto God’s disposal.

4. We may consider that all these things about which we are troubled fall directly within the compass of that good word of God’s grace, that he will make “all things work together for the good of them that love him,” Rom. viii. 28. All things that we enjoy, all things that we are deprived of, all that we do, all that we suffer, our losses, troubles, miseries, distresses, in which the apostle instanceth in the following verses, they shall all “work together for good,” — together with one another, and all with and in subordination unto the power, grace, and wisdom of God. It may be, we see not how or by what means it may be effected; but he is infinitely wise and powerful who hath undertaken it, and we know little or nothing of his ways. There is nothing that we have, or enjoy, or desire, but it hath turned unto some unto their hurt. Riches have been kept for men unto their hurt. Wisdom and high places have been the ruin of many. Liberty and plenty are to most a snare. Prosperity slays the foolish. And we are not of ourselves in any measure able to secure ourselves from the hurt and poison that is in any of these things, but that they may be our ruin also, as they have already been, and every day are, unto multitudes of the children of men. It is enough to fill the soul of any man with horror and amazement, to consider the ways and ends of most of them that are intrusted with this world’s goods. Is it not evident that all their lives they seem industriously to take care that they may perish eternally? Luxury, riot, oppression, intemperance, and of late especially, blasphemy and atheism, they usually give up themselves unto. And this is the fruit of their abundance and security. What, now, if God should deprive us of all these things? Can any one certainly say that he is worsted thereby? Might they not have turned unto his everlasting perdition, as well as they do so of thousands as good by nature, and who have had advantages to be as wise as we? And shall we complain of God’s dispensations about them? And what shall we say when he himself hath undertaken to make all things that he guides us unto to work together for our good? Anxieties of mind and perplexities of heart about our losses is not that which we are called unto in our troubles. But this is that which is our duty, — let us consider whether we “love God” or no, whether “we are called according to his purpose.” If so, all things are well in his hand, who call order them for our good and advantage. I hope many a poor soul will from hence, under all their trouble, be able to say, with him that was banished from his country, and found better entertainment elsewhere, “My friends, I had perished, if I had not perished; — had I not been undone by fire, it may be I had been ruined in eternal fire. God hath made all to work for my good.”

The end of all these discourses is, to evince the reasonableness of the duty of waiting on God, which we are pressing from the psalmist. Ignorance of God and ourselves is the great principle and cause of all our disquietments; and this ariseth mostly, not from want of light and instruction, but for want of consideration and application. The notions insisted on concerning God are obvious and known unto all; so are these concerning ourselves: but by whom almost are they employed and improved as they ought? The frame of our spirits is as though we stood upon equal terms with God, and did think, with Jonah, that we might do well to be angry with what he doth. Did we rightly consider him, did we stand in awe of him as we ought, it had certainly been otherwise with us.

Having, therefore, laid down these considerations from the second observation taken from the words, — namely, that Jehovah himself is the proper object of the soul’s waiting in the condition described, — I shall only add one direction, how we may be enabled to perform and discharge this duty aright, which we have manifested to have been so necessary, so reasonable, so prevalent for the obtaining of relief; and this ariseth from another of the propositions laid down for the opening of these verses, not as yet spoken unto, — namely, that the word of promise is the soul’s great supportment in waiting for God.

So saith the psalmist, “In his word do I hope;” that is, the word of promise. As the word in general is the adequate rule of all our obedience unto God and communion with him, so there are especial parts of it that are suited unto these especial actings of our souls towards him. Thus the word of promise, or the promise in the word, is that which our faith especially regards in our hope, trust, and waiting on God; and it is suited to answer unto the immediate actings of our souls therein. From this word of promise, therefore, that is, from these promises, doth the soul in its distress take encouragement to continue waiting on God; and that on these two accounts:—

First, Because they are declarative of God, his mind and his will; and, secondly, Because they are communicative of grace and strength to the soul; — of which latter we shall not here treat.

First, The end and use of the promise is, to declare, reveal, and make known God unto believers; and that, in an especial manner, in him and concerning him which may give them encouragement to wait for him —

1. The promises are a declaration of the nature of God, especially of his goodness, grace, and love. God hath put an impression of all the glorious excellencies of his nature on his word, especially, as he is in Christ, on the word of the gospel. There, as in a glass, do we behold his glory in the face of Jesus Christ. As his commands express unto us his holiness, his threatenings, his righteousness, and severity; so do his promises, his goodness, grace, love, and bounty. And in these things do we learn all that we truly and solidly know of God; that is, we know him in and by his word. The soul, therefore, that in this condition is waiting on or for God, considers the representation which he makes of himself and of his own nature in and by the promises, and receives supportment and encouragement in his duty; for if God teach us by the promises what he is, and what he will be unto us, we have firm ground to expect from him all fruits of benignity, kindness, and love. Let the soul frame in itself that idea of God which is exhibited in the promises, and it will powerfully prevail with it to continue in an expectation of his gracious returns; they all expressing goodness, love, patience, forbearance, long-suffering, pardoning mercy, grace, bounty, with a full satisfactory reward. This is the beauty of the Lord mentioned with admiration by the prophet, “How great is his goodness! how great is his beauty!” Zech. ix. 17; which is the great attractive of the soul to adhere constantly unto him. Whatever difficulties arise, whatever temptations interpose, or wearisomeness grows upon us, in our straits, troubles, trials, and desertions, let us not entertain such thoughts of God as our own perplexed imaginations may be apt to suggest unto us. This would quickly east us into a thousand impatiences, misgivings, and miscarriages. But the remembrance of and meditation on God in his promises, as revealed by them, as expressed in them, is suited quite unto other ends and purposes. There appear, yea, gloriously shine forth, that love, that wisdom, that goodness, tenderness, and grace, as cannot but encourage a believing soul to abide in waiting for him.

2. The word of promise doth not only express God’s nature as that wherein he proposeth himself unto the contemplation of faith, but it also declares his will and purpose of acting towards the soul suitably unto his own goodness and grace: for promises are the declarations of God’s purpose and will to act towards believers in Christ Jesus according to the infinite goodness of his own nature; and this is done in great variety, according to the various conditions and wants of them that do believe. They all proceed from the same spring of infinite grace, but are branched into innumerable particular streams, according as our necessities do require. To these do waiting souls repair, for stay and encouragement. Their perplexities principally arise from their misapprehensions of what God is in himself, and of what he will be unto them; and whither should they repair to be undeceived but unto that faithful representation that he hath made of himself and his will in the word of his grace? for “No man hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, he hath declared him,” John i. 18. Now, the gospel is nothing but the word of promise explained, in all the springs, causes, and effects of it. Thither must we repair, to be instructed in this matter. The imaginations and reasonings of men’s hearts will but deceive them in these things. The informations or instructions of other men may do so; nor have they any truth in them farther than they may be resolved into the word of promise. Here alone they may find rest and refreshment. The soul of whom we speak is under troubles, perplexities, and distresses as to its outward condition, — pressed with many straits, it may be, on every hand; and as to its spiritual estate, under various apprehensions of the mind and will of God towards it; as hath before at large been explained. In this condition it is brought, in some measure, unto a holy submission unto God, and a patient waiting for the issue of its trials. In this estate it hath many temptations to, and much working of, unbelief. The whole of its opposition amounts to this, that it is neglected of God. — that its way is hid, and his judgment is passed over from him, — that it shall not be at present delivered, nor hereafter saved. What course can any one advise such a one unto for his relief, and to preserve his soul from fainting or deserting the duty of waiting on God wherein he is engaged, but only this, to search and inquire what revelation God hath made of himself and his will concerning him in his word? And this the promise declares. Here he shall find hope, patience, faith, expectation, to be all increased, comforted, encouraged. Herein lies the duty and safety of any in this condition. Men may bear the first impression of any trouble with the strength, courage, and resolution of their natural spirits. Under some continuance of them they may support themselves with former experiences, and other usual springs and means of consolation. But if their wounds prove difficult to be cured, if they despise ordinary remedies, if their diseases are of long continuance, this is that which they must betake themselves unto — They must search into the word of promise, and learn to measure things, not according to the present state and apprehensions of their mind, but according unto what God hath declared concerning them. And there are sundry excellencies in the promises, when hoped in or trusted in, that tend unto the establishment of the soul in this great duty of waiting; as, —

(1.) That grace in them, that is, the good-will of God in Christ for help, relief, satisfaction, pardon, and salvation, — is suited unto all particular conditions and wants of the soul. As light ariseth from the sun, and is diffused in the beams thereof to the especial use of all creatures enabled by a visive faculty to make use of it; so cometh grace forth from the eternal good-will of God in Christ, and is diffused by the promises, with a blessed contemporation unto the conditions and wants of all believers. There can nothing fall out between God and any soul but there is grace suited unto it, in one promise or another, as dearly and evidently as if it were given unto him particularly and immediately. And this they find by experience who at any time are enabled to mix effectually a promise with faith.

(2.) The word of promise hath a wonderful, mysterious, especial impression of God upon it. He doth by it secretly and ineffably communicate himself unto believers. When God appeared in a dream unto Jacob, he awaked and said, “God is in this place, and I knew it not.” tie knew God was everywhere, but an intimation of his especial presence surprised him. So is a soul surprised, when God opens himself and his grace in a promise unto him. It cries out, “God is here, and I knew it not.” Such a near approach of God in his grace it finds, as is accompanied with a refreshing surprisal.

(3.) There is an especial engagement of the veracity and truth of God in every promise. Grace and truth are the two ingredients of an evangelical promise, the matter and form whereof they do consist. I cannot now stay to show wherein this especial engagement of truth in the promise doth consist; besides, it is a thing known and confessed. But it hath an especial influence to support the soul, when hoped in, in its duty of waiting; for that hope can never make ashamed or leave the soul unto disappointments which stays itself on divine veracity under a special engagement.

And this is that duty which the psalmist engageth himself in and unto the performance of, as the only way to obtain a comfortable interest in that forgiveness which is with God, and all the gracious effects thereof. And in the handling hereof, as we have declared its nature and necessity, so we have the psalmist’s directions for its practice, unto persons in the like condition with him, for the attaining of the end by him aimed at; so that it needs no farther application. That which remains of the psalm is the address which he makes unto others, with the encouragement which he gives them to steer the same course with himself; and this he doth in the two last verses, which, to complete the exposition of the whole psalm, I shall briefly explain and pass through, as having already despatched what I principally aimed at.