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 mayst be feared then is that thou maist 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 chuse 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 v. 1. addressed himself with servent redoubled cryes yea outcryes to God and to him alone for relief v. 1 2. having also acknowledged his iniquities and considered them according to the tenor of the Law v. 3. he consesseth himself to be lost and undone for ever on that account v. 3. But he abides not in this state of self-condemnation and dejection of soul He sayes not there is no hope God is a jealous God an 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 Propositions or Observations from the former Exposition of the words The first proposed to confirmation No encouragement for any sinner to approach unto God without a discovery of forgiveness From the words unfolded as they lye in their contexture in the Psalm the ensuing Propositions do arise 1. Faiths 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. 2. 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 3. Faiths 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 other only so far as they have a 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 shew 1. That there is not the least encouragement to the soul of a sinner to deal with God without this discovery 2. 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 3. That yet this is a great sacred and certain Truth as from the manifold Evidences of it may be made to appear 4. That this is a stable supportment unto a sin distressed soul shall be manifested and the whole applyed 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 shew afterwards to make a discovery of any such thing as forgiveness with God he laid aside all thoughts of treating with him the best of his foolish contrivance was for an escape Gen. 3. 10. I heard thy voyce saith he to God in the Garden and was AFRAID because I was naked and I HID my self Nothing but thou shalt dye the death founded 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the presence or face of the Lord Gen. 4. 16. From his providential presence he could never subduct himself So the Psalmist informs us at large Psal. 139. 7 8 9. The very Heathen knew by the light of nature that guilt could never drive men out of the reach of God Quo fugis Encelade quascunque accesseris oras Sub Jove semper eris They knew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vengeance of God would not spare sinners nor could be avoided Acts 28. 4. From Gods 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. 33. 14. The sinners in Sion are afraid fearfulness
build upon it unto any comfort to themselves or usefulness unto others And the Reason is because they will be mixing with the foundation stones that are fit only for the following building They will be bringing their Obedience duties mortification of sin and the like unto the foundation These are precious stones to build with but unmeet to be first laid to bear upon them the whole weight of the building The foundation is to be laid as was said in meer Grace Mercy Pardon in the blood of Christ. This the soul is to accept of and to rest in meerly as it is Grace without the consideration of any thing in its self but that it is sinfull and obnoxious unto ruine This it finds a difficulty in and would gladly have something of its own to mix with it It cannot tell how to fix these foundation stones without some cement of its own endeavours and duty And because these things will not mix they spend a fruitless labour about it all their daies But if the foundation be of Grace it is not at all of works for otherwise grace is no more grace If any thing of our own be mixed with Grace in this matter it utterly destroys the nature of Grace which if it be not alone it is not at all But doth not this tend to licenciousness doth not this render Obedience Holiness Duties Mortification of sin and good works needless God forbid yea this is the only way to order them aright unto the glory of God Have we nothing to do but to lay the foundation yes all our daies we are to build upon it when it is surely and firmly laid And these are the means and waies of our Edification This then is the soul to do who would come to peace and settlement Let it let go all former endeavours if it have been engaged unto any of that kind And let it alone receive admit of and adhere to meer Grace mercy and pardon with a full sense that in its self it hath nothing for which it should have an interest in them but that all is of meer Grace through Jesus Christ. Other foundation can no man lay Depart not hence until this work be well over Surcease not an earnest endeavour with your own hearts to acquiesce in this Righteousness of God and to bring your souls unto a comfortable perswasion that God for Christ his sake hath freely forgiven you all your sins Stir not hence untill this be effected If you have been engaged in another way that is to seek for an interest in the pardon of sin by some endeavours of your own it is not unlikely but that you are filled with the fruit of your own doings that is that you go on with all kind of uncertainties and without any kind of constant peace Return then again hither bring this foundation work to a blessed issue in the blood of Christ and when that is done up and be doing You know how fatal and ruinous it is for souls to abuse the Grace of God and the Apprehension of the pardon of sins in the course of their obedience to countenance themselves in sin or the negligence of any duty this is to turn the Grace of God into wantonness as we have else where at large declared And it is no less pernicious to bring the duties of our obedience any reserves for them any hopes about them into the matter of pardon and forgiveness as we are to receive them from God But these things as they are distinct in themselves so they must be distinctly managed in the soul and the confounding of them is that which disturbs the Peace and weakens the Obedience of many In a confused manner they labour to keep up a life of Grace and Duty which will be in their places conjoyned but not mixed or compounded First To take up Mercy Pardon and Forgiveness absolutely on the account of Christ and then to yield all obedience in the strength of Christ and for the Love of Christ is the life of a Believer Ephes. 2. 8 9 10. RULE VIII Take heed of spending time in complaints when vigorous actings of Grace are your Duty Fruitless and heartless complaints bemoanings of themselves and their condition is the substance of the profession that some make If they can object against themselves and form Complaints out of their conditions they suppose they have done their duty I have known some who have spent a good part of their time in going up and down from one to another with their objections and complaints These things are contrary to the life of Faith It is good indeed in our spiritual distresses to apply our selves unto them who are furnished with the tongue of the learned to know how to speak a word in season unto him that is weary But for persons to fill their minds and imaginations with their own Objections and Complaints not endeavouring to mix the words that are spoken for their relief and direction with faith but going on still in their own way this is of no use or advantage And yet some I fear may please themselves in such a course as if it had somewhat of Eminency in Religion in it Others it may be drive the same trade in their Thoughts although they make not outwardly such Complaints They are conversant for the most part with heartless despondings And in some they are multiplied by their natural Constitutions or Distempers Examples of this kind occur unto us every day Now what is the Advantage of these things what did Sion get when she cried The Lord hath forsaken me and my God hath forgotten me or Jacob when he said My way is hid from the Lord and my Judgement is passed over from my God Doubtless they did but prejudice themselves How doth David rouse up himself when he found his mind inclinable unto such a frame For having said Why dost thou cast me off O God why go I mourning because of the oppression of mine enemy He quickly rebukes and recollects himself saying Why art thou cast down O my Soul and why art thou disquieted within me hope in God Psal. 4. 2 5. We must say then unto such heartless Complainers as God did to Joshuah Get you up why lye you thus upon your faces Do you think to mend your condition by wishing it better or complaining it is so bad are your complaints of want of an Interest in forgiveness a sanctified means to obtain it not at all you will not deal so with your selves in things natural or civil In such things you will take an industrious course for a remedy or for relief In things of the smallest importance in this world and unto this life you will not content your selves with wishing and complaining As though industry in the use of natural means for the attaining of natural Ends were the Ordinance of God and diligence in the use of spiritual means for the obtaining of spiritual Ends were not Do not consult your
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 clearly 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 wonderfull 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 He knew God was every where but an intimation of his especial presence surprized him So is a soul surprized when God opens himself and his Grace in a promise unto him It cryes 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 surprizal 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 shew where in 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 stayes its self 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 Psalmists 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 further 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 compleat the Exposition of the whole Psalm I shall briefly explain and pass through as having already dispatched what I principally aimed at Verse 7. Let Israel hope in the Lord for with the Lord there is mercy and with him is plenteous Redemption 8. And he shall redeem Israel from all his iniquities I shall proceed in the opening of these words according unto the method already insisted on First the meaning of the principal words shall be declared then the sense and importance of the whole Thirdly the Relation that they have unto the condition of the soul expressed in the Psalm must be manifested from all which Observations will arise for our Instruction and Directions in the like cases wherein we are or may be concerned Let Israel hope in the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hope Israel in Jehovah Trust or expect the same word with that vers 5. In his word do I hope properly to expect to look for which includes hope and adds some further degree of the souls acting towards God it is an earnest looking after the thing hoped for expecta ad Dominum hope in him and look up to him For with the Lord quia or quoniam because seeing that with the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy the verb substantive as usual is omitted which we supply there is Mercy Grace Bounty Goodness Good-will This word is often joyned with another discovering its importance and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goodness or Mercy and Truth These are as it were constituent parts of Gods Promises It is of Goodness Grace Bounty to promise any undue mercy And it is of Truth or Faithfulness to make good what is so promised The LXX commonly render this word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is pardoning mercy as it is every where used in the New Testament And with him is plenteous Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him as before speaking unto God v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee there is the meaning of which expression hath been opened at large Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to redeem the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemption This word is often used for a proper Redemption such as is made by the intervention of a price and not a meer Assertion unto liberty by power which is sometimes also called Redemption Thus it is said of the money that the first born of the children of Israel which were above the number of the Levites were redeemed with that Moses took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Redemption that is the Redemption money the price of their Redemption Numb 3. 49. And Psal. 49. 8. The Redemption of mens souls is precious it cost a great price The Redemption then that is with God relates unto a Price Goodness or mercy with respect unto a price becomes Redemption that is actively the cause or means of it What that price is see Matth. 20. 20. 1 Pet. 1. 18. Plenteous Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multa copi sa much abundant plenteous It is used both for Quantity and Quality much in quantity or plenteous abundant and in Quality that is precious excellent And it is applied in a good and bad sense so it is said of our sins Ezek. 9. 6. our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are increased or multiplied or are great many in number and hainous in their nature or quality And in the other sense it is applied unto the mercy of God whereby they are removed it is great or plenteous it is excellent or precious V. 8. And he that is the Lord Jehovah he with whom is plenteous Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall redeem or make them partakers of that Redemption that is with him He shall redeem Israel that is those who hope and trust in him From all his iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his
iniquities that is of the Elect Israel and every individual amongst them But the word signifies trouble as well as sin especially that trouble or punishment that is for sin So Cain expresseth himself upon the denunciation of his sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my sin that is the punishment thou hast denounced against my sin is too great or heavy for me to bear Gen. 4. 13. There is a near affinity between sin and trouble noxam poena sequitur punishment is inseparable from iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the word here used signifies either sin with reference unto trouble due to it or trouble with respect unto sin whence it proceeds And both may here be well intended God shall redeem Israel from all his sins and troubles that have ensued thereon And this is the signification of the words which indeed are plain and obvious And these words close up the Psalm He who began with depths his own depths of sin and trouble out of which and about which he cryed out unto God is so incouraged by that prospect of grace and forgiveness with God which by faith he had obtained as to preach unto others and to support them in expectation of deliverance from all their sin and trouble also And such for the most part are all the exercises and trials of the children of God Their Entrance may be a strom but their close is a calm Their beginning is oftentimes trouble but their latter end is peace peace to themselves and advantage to the Church of God For men in all ages coming out of great trials of their own have been the most instrumental for the good of others For God doth not greatly exercise any of his but with some especial end for his own glory Secondly The sense and intendment of the Psalmist in these words is to be considered and that resolves it self into three general parts 1. An Exhortation or Admonition Israel hope in the Lord or expect Jehovah 2. A ground of Incouragement unto the performance of the Duty exhorted unto Because with the Lord there is much plenteous abundant precious Redemption 3. A gracious Promise of a blessed issue which shall be given unto the performance of this duty He shall redeem Israel from all his sins and out of all his troubles In the Exhortation there occurs 1. The persons exhorted that is Israel not Israel according to the flesh for they are not all Israel which are of Israel Rom. 9. 6. But it is the Israel mentioned Psal. 73. 1. The whole Israel of God to whom he is good such as are of a clean heart that is all those who are interested in the Covenant and do inherit the promise of their forefathers who was first called by that name All Believers and the Psalmist treats them all in general in this matter 1. Because there is none of them but have their trials and intanglements about sin more or less As there is none that liveth and sinneth not so there is none sinneth and is not intangled and troubled Perhaps then they are not all of them in the same condition with him in the depths that he was plunged into Yet more or less all and every one of them is so far concerned in sin as to need his direction All the Saints of God either have been or are or may be in these depths It is a good saying of Austin on this place Valde sunt in profundo qui non clamant de profundo None so in the deep as they who do not cry and call out of the deep They are in a deep of security who are never sensible of a deep of sin 2. There is none of them whatever their present condition he but they may fall into the like depths with those of the Psalmist There is nothing absolutely in the Covenant nor in any Promise to secure them from it And what befalleth any one Believer may befall them all If any one Believer may fall totally away all may do so and not leave one in the world and so an end be put to the Kingdom of Christ which is no small evidence that they cannot so fall But they may fall into depths of sin that some of them have done so we have testimonies and instances beyond exception It is good then that all of them should be prepared for that duty which they may all stand in need of and a right discharge of it Besides the duty mentioned is not absolutely restrained to the condition before described But it is proper and accommodate unto other seasons also Therefore are all the Israel of God exhorted unto it 2. The duty it self is hoping in Jehovah with such an hope or trust as hath an expectation of relief joyned with it And there are two things included in this duty 1. The Renuntiation of any hopes in expectation of deliverance either from sin or trouble any other way hope in Jehovah this is frequently expressed where the performance of this duty is mentioned see Hos. 14. 3. Jer. 3. 22 23. And we have declared the nature of it in the exposition of the 1 and 2. verses 2. Expectation from him and this also hath been insisted on in the Observations from the verses immediately preceding wherein also the whole nature of this duty was explained and directions were given for the due performance of it Secondly The incouragement tendred unto this duty is the next thing in the words for with the Lord is plenteous Redemption wherein we may observe 1. What it is that he professeth as the great incouragement unto the duty mentioned and that is Redemption the Redemption that is with God upon the matter the same with the forgiveness before mentioned Mercy Pardon Benignity Bounty He doth not bid them hope in the Lord because they were the seed of Abraham the peculiar people of God made partakers of priviledges above all the people in the world much less because of their worthiness or that good that was in themselves but meerly upon the account of mercy in God of his Grace Goodness and Bounty The Mercy of God and the Redemption that is with him is the only ground unto sinners for hope and confidence in him 2. There are two great Concernments of this Grace the one expressed the other implied in the words The first is that it is much plenteous abundant That which principally discourageth distressed souls from a comfortable waiting on God is their fears lest they should not obtain mercy from him and that because their sins are so great and so many or attended with such circumstances and aggravations as that it is impossible they should find acceptance with God This ground of despondency and unbelief the Psalmist obviates by representing the fulness the plenty the boundless plenty of the mercy that is with God It is such as will suit the condition of the greatest sinners in their greatest depths the stores of its treasures are inexhaustible And the force of the
the Application it self may be observed First The Anthropopathy of the Expression He prayes 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 voyce let thine ears be attentive to my voyce and the Emphaticalness of the words he maketh use of Let thine ears saith he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diligently Attentive The word signifies the most diligent heedfulness and close attention let thine ears be very attentive and unto what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratiosus suit to be gracious or merciful so that it signifies properly supplications for grace Be attentive saith he O Lord unto my supplications for grace and mercy which according to my extream necessity I now address my self 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 lyes in these two Propositions First The only attempt of a sinful entangled soul for relief lyes in an application to God alone To thee Jehovah have I cryed Lord hear Secondly Depths of sin intanglements will put a gracious soul on intense and earnest application 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 First 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 senslesly 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 applyes himself not to any thing but God he applyes himself unto God An eminent instance we have of it in both parts or both to the one side and the other Hos. 14. 3. Ashur 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 Wood of the Cross Confissions Rennances Masses Pilgrimages Dirges Purgatories Papal Pardons Works of Compensation and the like are made entrances for innumerable souls into everlasting ruine 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 Oyl yea the fruit of his body for the sin of his soul his first born for his transgression Mich. 6. 7. Who yet gains nothing but an Aggravation of his sin and misery thereby Yea the Heathen went beyond them in devotion and expence It is no new enquiry 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 there light or darkness such was the course they took Among those who were ignorant of God this Enquiry brought forth all that Diabolical Superstition which spread it self over the face of the whole world Gentilism being destroyed by the power and Efficacy of the Gospel the same enquiry working in the minds of darkned men in conjunction with other lusts brought forth the Papacy When men had lost a spiritual acquaintance with the Covenant of Grace and Mysterie of the Gospel the design of eternal love the 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 extends it self to the limits of Humane Nature and is predominate in 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 straights 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. 10. 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 dayes 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
As ever you desire to come to rest avoid not this entrance of your passage unto it Weigh 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 Secondly 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 it self up in the soul and strangleth it Sorrow from the thoughts of the Love of God opens it and causseth 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 blush and am ashamed to lift up my face to thee Chap. 9. 6. and v. 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 its self So Ezek. 36. 31. Then shall you remember your own evil wayes 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 you loath your selves in your own sight The soul now calls to mind what Love what kindness what mercy what grace what patience hath been exercised towards it and whereof it hath been made partaker The thoughts of all these now come in upon him as streams of water Such Mercy such Communion such Priviledges 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 loyns and then Thirdly 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 Peters 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 not 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 mightest live by my death be washed in my blood and be saved through my souls being made an offering for thee And hast thou thus requited my love to prefer a lust before me the world before me or by meer sloth and folly to be turned away from me go unkind and unthankful soul and see if thou canst find another Redeemer This overwhelms the soul and even drowns it in tears and sorrow And then the bitterness also of the sufferings of Christ are brought to mind They look on him whom they have pierced and mourn Zech. 12. 10. They remember his gall and wormwood his cryes 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 encreaseth that sense of sin whereof we speak Also Fourthly It relates to the communion and consolations of the Holy Ghost with all the priviledges 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 purifie and sanctifie them make them holy and dedicate them to God to furnish them with Graces and gifts to interest them in priviledges to guide lead direct comfort them to seal them unto the day of Redemption Now this Spirit is grieved by sin Ephes. 4. 30. and his dwelling place defiled thereby 1 Cor. 6. 19. and 3. 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 Priviledges it hath by him been made partaker of what motions warnings workings to keep it from sin it hath found from him and sayes within it self 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 ruine 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 souls actings and frame a sincere sense of sin on the accounts mentioned wrought in it by the Holy Ghost And this a soul in the depths described must come unto if ever it expect or look 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 ingenious free gracious Acknowledgement of sin Men may have a sense of sin and yet suffer it to lye burning as a fire shut up in their bones to their continual disquietment and not be able to come off unto a free soul opening acknowledgement Yea confession may be made in general and mention therein of that very sin wherewith the soul is most intangled and yet the soul come short of a due performance of this Duty Consider how the case stood with David Psal. 32. 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 meer negation of that duty which is expressed v. 5. that is intended I acknowledge my sins unto thee and mine iniquities I have 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
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 shewed 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 an one here sent only to the NAME of the Lord wherein his gracious heart and nature is revealed That then is the very Fountain and Spring of forgiveness And this is that which John would work a sense of upon our souls where he tells us that God is Love 1 Ep. Chap. 4. 8. or one of an infinitely Gracious Tender Good Compassionate Loving Nature Infinite Goodness and Grace is the soyl 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 meerly as it is terminated on our selves 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 easie and light matter to have their hearts truly and throughly apprehensive of this loving and gracious nature of God in reference unto pardon It is an easie matter to say so in common but the soul will not find it so easie to believe it for it self 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 tryal 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 fabrick 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 Psal. 86. 5. Thou Lord art good and ready to forgive Nehem. 9. 17. Thou art a God ready to pardon gracious and merciful slow to anger and of great kindness And Micah 7. 19. Who is a God like unto thee that pardoneth iniquity because he delighteth in Mercy And God encourageth them hereunto whereever he says that he forgives sins and blots out iniquities for his own sake or his names sake that is he will deal with sinners according to the Goodness of his own Gracious Nature So Hos. 11. 9. I will not execute the fierceness of mine Anger I will not return to destroy Ephraim for I am God and not Man Were there no more Mercy Grace Compassion to be shewed in this case than it is possible should be treasured up in the heart of 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 voyce of God Isa. 27. 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 16. 26 27. I say not 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 who ever hath 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 sorbearance and forgiveness is that which none but Christ can accomplish and bring about John 17. 6. Secondly 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 given first unto him that it should be recompenced unto him again Rom. 11. 35. All the fruits of Gods Goodness and Grace are in the sole keeping of
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. 1. 5 6 7. the rise is his eternal Predestination the end the glory of his Grace the means Redemption in the blood of Christ the thing it self forgiveness of sins None ever are or can be made partakers thereof but by vertue of this Act of Gods 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 Gods 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 Gods 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 lyes the knot and center of Gospel forgiveness It flows from the Cross and springs out of the Grave of Christ. Thus Elihu describes it Job 33. 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 lyes in these words 1. There is Gods gracious and merciful heart towards a sinner He is gracious unto him 2. There is Actual Condonation it self of which we shall treat afterward He saith deliver him from going down to the pit And 3. There is the center of the whole wherein Gods gracious heart and actual pardon do meet and that is the ransome the propitiation or attonement that is in the blood of Christ of which we speak I have found a ransome The same is expressed Isa. 53. 11. My rightoous servant shall justifie many for he shall bear their iniquities Of the justification of sinners Absolution or pardon is the first part This ariseth from Christs bearing of their iniquities Therein he finished the transgression made an end of sin and made Reconciliation for iniquity Dan. 9. 24. Even all the Sacrifices and so consequently the whole worship of the Old Testament evinced this Relation between forgiveness and bloodshedding whence the Apostle concludes that without shedding of blood there is no remission Heb. 9. 22. that is all pardon ariseth from bloodsheding even of the blood of the Son of God So that we are said in him to have Redemption even the forgiveness of sins Ephes. 1. 17. 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 afterwards 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. 3. 24 25 26. The work there mentioned proceeds from Grace is managed to the interest of Righteousness is carryed on by the blood of Christ and issues in forgiveness now the blood of Christ relates variously to the pardon of sin First 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. 1. 5. In himself to have purged our sins Heb. 1. 3. by one offering to have taken away sin and for ever to have perfected them that are sanctified Heb. 10. to be the ransome and propitiation of our sins 1 John 2. 2. to have made an end of sin Dan. 9. 24. and to have made Reconciliation for the sins of his people Heb. 2. 17. God hath enclosed his rich stores of pardon and mercy in the blood of Jesus Secondly Because in his blood the Promise of pardon is ratified and confirmed so that nothing is wanting to our compleat forgiveness but our pleading the Promise by faith in him 2 Cor. 1. 20. All the Promises of God are in him 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. 8. 12. He informs us that in the undertaking of Christ this Covenant is become a Testament Chap. 9. 15 16 17. So ratified in his blood that mercy and forgiveness of sin is irrevocably confirmed unto us therein Thirdly 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 2. 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 his acquitment Fourthly Because upon his death God the Father hath committed unto him the whole management of the business of forgiveness Acts 5. 31. He now gives repentance and the forgiveness of sins It is Christ that forgives us Col. 3. 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 Fathers purpose and his own purchase and thence tells us that all things that the Father hath are his John 16. 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 travel of his soul his undergoing wrath and curse 2. The other is gracious merciful and tender whence so many things
unto a Resolution of waiting in the condition wherein the soul is This the Church comes unto Lam. 3. 26. It is good that a man should both hope and quietly wait for the salvation of the Lord. I will not give over my expectation I will not make haste nor limit God but I will lye at his foot until his own appointed time of mercy shall come Expectation and Quietness make up waiting These the soul attains unto with this supportment It looks upwards as a servant that looks to the hands of his Master still fixed on God to see what he will do to hear what he will speak concerning him missing no season no opportunity wherein any discovery of the Will of God may be made to him And this he doth in quietness without repining or murmuring turning all his complaints against himself and his own vileness that hath cut him short from a participation of that fulness of Love and Grace which is with God That this Effect also attends this Faith will fully appear in the close of the Psalm 3. It supports unto waiting in the use of all means for the attainment of a sense of forgiveness and so hath its Effect in the whole course of our obedience There is forgiveness with thee that thou maist be feared To fear the Lord is an expression comprehensive of his whole Worship and all our duty This I am encouraged saith the Psalmist unto in my depths because there is forgiveness with thee I will abide in all duties in all the wayes of thy Worship wherein thou maist be found And however it be for a while the latter end of that soul who thus abideth with God will be peace Let us then nextly see by what wayes and means it yields this supportment 1. It begets a liking of God in the soul and consequently some love unto him The soul apprehends God as one infinitely to be desired and delighted in by those who have a share in forgiveness It cannot but consider him as good and gracious however its own estate be hazardous Psal. 73. 1 2. Yet God is good to Israel to such as are of a clean heart as for me my feet were almost gone my steps had well nigh slipt However the state stands with me yet I know that God is good good to Israel and therewith shall I support my self When once this ground is got upon the soul that it considers God in Christ as one to be delighted in and loved great and blessed effects will ensue 1. Self-abhorrency and Condemnation with Resignation of all to God and permanency therein do certainly attend it 2. Still somewhat or other in God will be brought to mind to relieve it under faintings some new springs of hope will be every day opened 3. And the soul will be insensibly wrought upon to delight it self in dealing with God Though in its own particular it meets with frowns chidings and repulses yet this still relieves him that God is so as hath been declared so that he sayes however it be yet God is good and it is good for me to wait upon him Without this discovery the soul likes not God and whatever it doth with respect unto him it is because it dares do no otherwise being overawed with his terror and greatness And such Obedience God may have from Devils 2. It removes sundry overwhelming difficulties that lye in the souls way before it close with this discovery of forgiveness As 1. It takes away all those Hinderances that were formerly insisted on from the Greatness Holiness and severity of God the inexorableness and strictness of the Law and the natural actings of conscience rising up against all hopes of forgiveness All these are by this faith removed and taken out of the way Where this faith is it discovers not only forgiveness as hath been shewed but also the true nature of Gospel forgiveness It reveals it as flowing from the Gracious Heart of the Father through the blood of the Son Now this Propitiation in the blood of the Son removeth all these difficulties even antecedently unto our special sense of an interest therein It shews how all the properties of God may be exalted and the Law fulfilled and yet forgiveness given out to sinners And herein lyes no small advantage unto a soul in its approaches unto God All those dreadful Apprehensions of God which were wont to beset him in the first thoughts of coming to him are now taken out of the way so that he can quietly apply himself unto his own particular concernments before him 2. In particular it removes the overwhelming consideration of the unspeakable greatness of sin This presseth the soul to death when once the heart is possessed with it Were not their sins so great such as no heart can imagine or tongue declare it might possibly be well with them say distressed sinners They are not so troubled that they are sinners as that they are great sinners Not that these and those sins they are guilty of but that they are great sins attended with fearful aggravations Otherwise they could deal well enough with them Now though this discovery free men not from the entanglement of their sins as theirs yet it doth from the whole entanglement of their sins as great and many This consideration may be abstracted The soul sees enough in God to forgive great sins though it doth not as yet to forgive his sins That great sins shall be pardoned this discovery puts out of Question Whether his sin shall be pardoned is now all the enquiry Whatever any faith can do that this faith will do unless it be the making of particular Application of the things believed unto it self The soul then can no longer justly be troubled about the greatness of sin the infiniteness of forgiveness that he sees in God will relieve him against it All that remains is that it is his own sin about which he hath to deal whereof afterwards These and the like difficulties are removed by it 3. It gives some Life in and Encouragement unto duty And that First Unto duty as duty Eying God by faith in such a fulness of Grace the soul cannot but be encouraged to meet him in every way of duty and to lay hold upon him thereby Every way leading to him as leading to him must be well liked and approved of and Secondly To all duties and herein lyes no small advantage God is oftentimes found in duties but in what or of what kind he will be found of any one in particular is uncertain This faith puts the soul on all So it did the Spouse in the parallel to that in hand Cant. 3. 2 3 4. Now what supportment may be hence obtained is easily apprehended supportment not from them or by them but in them as the means of entercourse between God and the soul. From these Effects of this discovery of forgiveness in God there things will ensue which are sufficient to maintain the spiritual life
Invitation to Repentance and to disbelieve forgiveness is to call the Truth Holiness and Faithfulness of God into question If you will not believe forgiveness pretend what you please it is in truth because you hate Repentance You do but deceive your souls when you pretend you come not up to Repentance because you cannot believe forgiveness For in the very Institution of this duty God engageth all his Properties to make it good that he hath pardon and mercy for sinners 4. Much less cause is there to doubt of forgiveness where sincere Repentance is in any measure wrought No soul comes to Repentance but upon Gods call God calls none but whom he hath mercy for upon their coming And as for those who sin against the Holy Ghost as they shut themselves out from forgiveness so they are not called to Repentance 5. God expresly declares in the Scripture that the forgiveness that is with him is the foundation of his prescribing repentance unto man One instance may suffice Isa. 55. 7. Let the wicked forsake his way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perverse wicked one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the man of iniquity his thoughts and let him return unto the Lord and he will have mercy and to our God for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will multiply to pardon You see to whom he speaks to men perversely wicked and such as make a trade of sinning What doth he call them unto plainly to Repentance to the duty we have insisted on But what is the ground of such an invitation unto such profligate sinners Why the abundant forgiveness and pardon that is with him super-abounding unto what the worst of them can stand in need of as Rom. 5. 20. And this is another way whereby God hath revealed that there is forgiveness with him and an infallible bottom for saith to build upon in its approaches unto God it is Nor can the certainty of this Evidence be called into question but on such grounds as are derogatory to the Glory and Honour of God And this connexion of Repentance and forgiveness is that principle from whence God convinces a stubborn unbelieving people that all his wayes and dealings with sinners are just and equal Ezek. 18. 25. And should there be any failure in it they could not be so Every soul then that is under a call to Repentance whether out of his natural condition or from any back-sliding into folly after Conversion hath a sufficient foundation to rest on as to the pardon he enquires after God is ready to deal with him on terms of mercy if out of love to sin or the power of unbelief he refuse to close with him on these terms his condemnation is just And it will be well that this consideration be well imprinted on the minds of men I say notwithstanding the general presumptions that men seem to have of this matter yet these principles of it ought to be inculcated For 1. Such is the Atheism that lyes lurking in the hearts of men by nature that notwithstanding their pretences and professions we have need to be pressing upon them Evidences of the very Being and Essential Properties of God In so doing we have the assistance of inbred notions in their own minds which they cannot eject to help carry on the work How much more is this necessary in reference unto the free Acts of the Will of God which are to be known only by meer Revelation Our Word had need be line upon line And yet when we have done have cause enough to cry out as was said Lord who hath believed our report and to whom hath this arm of the Lord been revealed 2. What was spoken before of the obstacles that lye in the way hindring souls from a saving reception of this Truth ought to be remembred Those who have no experience of them between God and their souls seem to be ignorant of the true nature of Conscience Law Gospel Grace Sin and Forgiveness 3. Many who are come to a saving perswasion of it yet having not received it upon clear and unquestionable grounds and so not knowing how to resolve their faith of it into its proper principles are not able to answer the Objections that lye against it in their own Consciences and so do miserably fluctuate about it all their dayes These had need to have these principles inculcated on them Were they pondred aright some might have cause to say with the Samaritans who first gave credit to the report of the woman John 4. They had but a report before but now they find all things to be according unto it yea to exceed it A little experience of a mans own unbelief with the Observation that may easily be made of the uncertain progresses and fluctuations of the spirits of others will be a sufficient conviction of the necessity of the work we are engaged in But it will yet be said that it is needless to multiply Arguments and Evidences in this case The Truth insisted on being granted as one of the fundamental principles of Religion As it is not then by any called in question so it doth not appear that so much time and pains is needful for the confirmation of it For what is granted and plain needs little confirmation But several things may be returned in Answer hereunto all which may at once be here pleaded for the multiplication of our Arguments in this matter That it is generally granted by all is no Argument that it is effectually believed by many Sundry things are taken for granted in point of opinion that are not so believed as to be improved in practice We have in part shewed before and shall afterwards undeniably evince that there are very few that believe this Truth with that faith that will interest them in it and give them the benefit of it And what will it avail any of us that there is forgiveness of sin with God if our own sins be not forgiven no more than that such or such a King is rich whilst we are poor and starving My aim is not to prove it as an opinion or a meer speculative Truth but so to evidence it in the principles of its Being and Revelation as that it may be believed whereon all our blessedness depends 2. It needs never the less confirmation because it is a plain fundamental Truth but rather the more and that because both of the Worth and Weight of it This is a faithful saying saith the Apostle worthy of all acceptation that Jesus Christ came into the world to save sinners So say I of this which for the substance of it is the same with that It is worthy of all acceptation namely that there is forgiveness with God And therefore ought it to be fully confirmed Especially whilst we make use of no other demonstrations of it but those only which God hath furnished us withal to that purpose and this he would not have done but that he knew them
Son in this manner to testifie it And he did it because it could no other way be brought about as hath been declared Do we doubt whether there be forgiveness with God or no or whether we shall obtain it if we address our selves unto him for to be made partakers of it Consider the Condition of his Son in the world review his Afflictions Poverty Temptation Sorrows Sufferings Then ask our souls To what end was all this And if we can find any other design in it any other Reason Cause or Necessity of it but only and meerly to testifie and declare that there is forgiveness with God and to purchase and procure the Communication of it unto us let us abide in and perish under our fears But if this be so we have sufficient warranty to assure our souls in the expectation of it 4. Besides all this there ensues upon what went before that great and wonderfull Issue in the death of the Son of God This thing was great and marvellous and we may a little enquire into what it was that was designed therein And hereof the Scripture gives us a full account As 1. That he dyed to make Attonement for Sin or Reconciliation for Iniquity Dan. 9. 24. He gave his life a ransom for the sins of many Matth. 20. 28. 1 Tim. 2. 6. He was in it made sin that others might become the righteousness of God in him 2 Cor. 5. 20. Rom. 8. 3. Therein he bare our sins in his body on the Tree 1 Pet. 2. 24. This was the state of this matter Notwithstanding all the Love Grace and condescention before mentioned yet our sins were of that nature and so directly opposite unto the Justice and Holiness of God that unless Attonement were made and a Price of Redemption paid there could be no Pardon no forgiveness obtained This therefore he undertook to do and that by the Sacrifice of himself answering all that was prefigured by and represented in the Sacrifices of old as the Apostle largely declares Heb. 10. 5 6 7 8 9. And herein is the forgiveness that is in God copied out and exemplified so clearly and evidently that he that cannot read it will be cursed unto Eternity Yea and let him be accursed for what can be more required to justifie God in his eternal destruction He that will not believe his Grace as testified and exemplified in the Blood of his Son let him perish without remedy Yea but 2. The Curse and Sentence of the Law lyes on record against sinners It puts in its Demands against our acquittance and layes an obligation upon us unto punishment And God will not reject nor destroy his Law unless it be answered there is no acceptance for sinners This therefore in the next place his death was designed unto As he satisfied and made Attonement by it unto Justice that was the fountain spring and cause of the Law so he fulfilled and answered the demands of the Law as it was an Effect of the Justice of God So Rom. 8. 13. He suffered in the likeness of sinful flesh that the Righteousness of the Law might be fulfilled and answered He answered the Curse of the Law when he was made a Curse for us Gal. 3. 13. And so became as to the Obedience of the Law the end of the Law for Righteousness unto them that do believe Rom. 10. 3 4. And as to the penalty that it threatned he bore it removed it and took it out of the way So hath he made way for forgiveness through the very heart of the Law it hath not one word to speak against the pardon of them that do believe But 3. Sinners are under the power of Satan he layes a claim unto them and by what means shall they be rescued from his interest and dominion This also his death was designed to accomplish For as he was manifest to destroy the works of the Devil 1 John 3. 8. So by death he destroyed him that had the power of death Heb. 2. 14. That is to despoil him of his Power to destroy his Dominion to take away his plea unto sinners that believe as we have at large elsewhere declared And by all these things with many other concernments of his death that might be instanced in we are abundantly secured of the forgiveness that is with God And of his willingness that we should be made partakers thereof 5. Is this all Did his Work cease in his death Did he no more for the securing of the forgiveness of sins unto us but only that he dyed for them Yes he lives also after death for the same end and purpose This Son of God in that nature which he assumed to expiate sin by death lives again after death to secure unto us and to compleat the forgiveness of sins And this he doth two wayes 1. Being raised from that death which he underwent to make Attonement for sin by the Power and Good Will of God he evidenceth and testifieth unto us that he hath fully performed the work he undertook and that in our behalf and for us he hath received a discharge Had he not answered the guilt of sin by his death he had never been raised from it 2. He lives after death a Mediatory Life to make intercession for us that we may receive the forgiveness of sin as also himself to give it out unto us which things are frequently made use of to encourage the souls of men to believe and therefore shall not at present be further insisted on Thus then stands this matter that Mercy might have a way to exercise it self in forgiveness with a consistency unto the Honour of the Righteousness and Law of God was the Son of God so sent for the ends and purposes mentioned Now herein consisteth the greatest Work that God did ever perform or ever will It was the most eminent product of Infinite Wisdom Goodness Grace and Power And herein do all the Excellencies of God shine forth more gloriously than in all the works of his hands Let us then wisely ponder and consider this matter let us bring our own souls with their Objections unto this Evidence and see what exception we have to lay against it I know nothing will satisfie unbelief the design of it is to make the soul find that to be Iso hereafter which it would perswade it of here namely that there is no forgiveness in God And Satan who makes use of this Engine knows full well that there is none for them who believe there is none or rather will not believe that there is any For it will at the last day be unto men according unto their faith or unbelief He that believeth aright and he that believeth not that forgiveness is with God as to their own particulars shall neither of them be deceived But what is it that can be reasonably excepted against this evidence this foundation of our faith in this matter God hath not sent his Son in vain which
answer these Enquiries in 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 lye at the bottom of your perswasion 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 though they are sinners yet they shall not be punished passeth with others at the same rate Some think they shall prevail with God by their prayers and 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 enquired 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 Considerations of that Soveraign 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 Glory God would yet have mercy on some Have you given up your selves 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 shewed 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 dyed for finners and that on one account or other forgiveness relates unto him but are strangers to the mysterie of this great work Suppose this also Let us go a little further and enquire whether you know any thing that yet remains of the like importance in this matter Forgiveness as we have shewed is manifested tendred exhibited in the Covenant of Grace and Promises of the Gospel The Rule of the Efficacy of these is that they he mixed with faith Heb. 4. 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 Enquiry 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 shewed 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 mysterie 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 Adams 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 Psalm 130. v. 3. If thou Lord shouldst mark iniquity O Lord who shall stand Full of thoughts he is of the desert of sin and of inevitable and eternal ruine 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 9. 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 Physitian 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 Enquiry upon the ordinary boasters of their skill in this mysterie 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
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 your selves an impotency a disability unto the dutyes 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 dutyes 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 summe 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 layd in the receiving of pardon in the blood of Christ. It is high time to cast down all that vain and Imaginary fabrick which you have been erecting and to go about the laying of a new Foundation which you may safely and chearfully build upon a building that will abide for ever Again It is such a way so excellent so pretious so neer 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 easie rate Let us in a very few words take a view of what the Holy Ghost speaks to this purpose There are Three wayes 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 16. 16. That 's 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 it self that Christ that the Gospel speaks to despisers of forgiveness It is Christ who is this legal terrifying Preacher it is he that cryes out if you believe not you shall be Damned and will come himself in flaming fire to take vengeance of them that obey not the Gospel 2 Thess. 2. 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. 2. 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. 10. 29. Of how much sorer punishment suppose ye he shall be thought worthy Sorer than ever was threatned 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 unexpressibleness and unavoidableness of the punishment due unto such sinners Heb. 2. 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 sayes 1 Pet. 4. 11. What shall be the end of them that obey not the Gospel What understanding can reach to an apprehension of their miserable and wofull 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 fearfull looking for of Judgement and fiery indignation that shall consume the Adversaries Heb. 10. 27. A certain fearfull expectation of astonishable things that cannot be comprehended And these are the Enforcements of the Exhortation in hand which I shall insist upon On these foundations on the consideration of these Principles let us now a little conferre together with the words of Truth and Sobriety I speak to such poor souls as having deceived themselves or neglected utterly their Eternal Condition are not as yet really and in Truth made partakers of this forgiveness Your present state is sad and deplorable There is nothing but the wofull uncertainty of a dying life between you and Eternal ruine That perswasion you have of forgiveness is Good for nothing but to harden you and destroy you It is not the Forgiveness that is with God Nor have you taken it up on Gospel grounds or Evidences You have stollen painted beads and take your selves to be lawfull possessors of Pearls and Jewels As you are then any way concerned in your own Eternal Condition which you are entring into and how soon you shall be ingaged in it you know not prevail with your selves to attend a little unto the Exhortation that lyes before you it is your own business that you are entreated to have regard unto 1. Consider seriously what it is you bottom your hopes and expectation upon as to Eternity Great men and in other things wise are here very apt to deceive themselves They suppose they think and believe much otherwise than indeed they think and believe as their cry at the last day will manifest Put your souls a little unto it Do you at all seriously think of these things Or are you so under the power of your Lusts Ignorance and Darkness that you neglect and despise them Or do you rise up and lye down and perform some duties or neglect them with a great Coldness Remisness and Indifferency of Spirit like Gallio not much caring for these things Or do you relieve your selves with hopes of future amendment purposing that if you live you will be other persons than you are when such and such things are brought about and accomplished Or do you not hope well in Generall upon the account of what you have done and will doe If any of these express your condition it is unspeakably miserable You lye down and rise up under the
the words themselves that he uses according as we opened them before 2. In the Emphatical reduplication yea triplication of his expression of it I wait for God my soul waiteth for God my soul for the Lord. 3. In the Comparison instituted between his discharge of his duty and others performances of a corporal watch with the greatest care and diligence more than they that watch for the morning So that we have 1. The duty he performed earnest Waiting and Expectation 2. The Object of his waiting Jehovah himself 3. His Supportment in that duty the Word of promise 4. The Manner of his performance of it 1. With Earnestness and diligence 2. With Perseverance Let us then now Consider the Words as they contain the frame and working of a sin entangled soul. Having been raised out of his depths by the discovery of forgiveness in God as was before declared yet not being immediately made partaker of that forgiveness as to a comforting sense of it he gathers up his soul from wandring from God and supports it from sinking under his present condition It is saith he Jehovah alone with whom is forgiveness that can relieve and do me good his favour his loving kindness his communication of mercy and Grace from thence is that which I stand in need of on him therefore do I with all heedfulness attend on him do I wait my soul is filled with expectation from him surely he will come to me he will come and refresh me though he seem as yet to be afar of and to leave me in these depths yet I have his word of promise to support and stay my soul on which I will lean untill I obtain the enjoyment of him and his kindness which is better than life And this is the frame of a sin entangled Soul who hath really by faith discovered forgiveness in God but is not yet made partaker of a comforting refreshing sense of it And we may represent it in the ensuing Observations Obs. 1. The first proper fruit of faiths discovery of forgiveness in God unto a sin distressed soul is waiting in patience and Expectation Obs. 2. The proper Object of a sin distressed souls waiting and expecting is God himself as reconciled in Christ I have waited for Jehovah Obs. 3. The Word of promise is the souls great supportment in waiting for God in thy Word do I hope Obs. 4. Sin distressed Souls wait for God with earnest intention of mind diligence and expectation from the redoubling of the Expression Obs. 5. Continuance in waiting untill God appears to the soul is necessary and prevailing Necessary as that without which we cannot attain assistance and prevailing as that wherein we shall never fail Obs. 6. Establishment in waiting where there is no present sense of forgiveness yet gives the soul much secret Rest and Comfort This Observation ariseth from the influence that these Verses have unto those that follow The Psalmist having attained thus far can now look about him and begin to deal with others and exhort them to an Expectation of Grace and mercy And thus though the soul be not absolutely in the haven of Consolation where it would be yet it hath cast out an Anchor that gives it Establishment and Security Though it be yet tossed yet it is secured from Shipwrack and is rather sick than in danger A waiting Condition is a condition of Safety Hence it is that he now turns himself to others and upon the Experience of the discovery that he had made of forgiveness in God and the Establishment and consolation he found in waiting on him he calls upon and incourageth others to the same duty v. 7 8. The Propositions laid down I shall briefly pass through still with respect unto the State and Condition of the Soul represented in the Psalm Many things that might justly be insisted on in the improvement of these Truths have been anticipated in our former General Rules To them we must therefore sometimes have recourse because they must not be again repeated On this account I say we shall pass through them with all briefness possible yet so as not wholly to omit any directions that are here tendred unto us as to the guidance of the soul whose condition and the working of whose faith is here described This therefore in the first place is proposed The first proper fruit of faiths discovery of forgiveness in God unto a sin-distressed soul is waiting in patience and expectation This the Psalmist openly and directly applies himself unto and expresseth to have been as his duty so his practice And he doth it so emphatically as was manifested in the opening of the words that I know not that any duty is any where in the Scripture so recommended and lively represented unto us You must therefore for the right understanding of it call to mind what hath been spoken concerning the state of the soul inquired into its depths intanglements and sense of sin with its Application unto God about those things As also remember what hath been delivered about the nature of forgiveness with the Revelation that is made of it unto the faith of Believers And that this may be done where the soul hath no refreshing sense of its own interest therein It knows not that its own sins are forgiven although it believes that there is forgiveness with God Now the principal duty that is incumbent on such a soul is that laid down in the proposition namely patient waiting and expectation Two things must be done in reference hereunto First The nature of the duty it self is to be declared And secondly The necessity and usefulness of its practice is to be evinced and demonstrated For the Nature of it something hath been intimated giving light into it in the opening of the words here used by the Psalmist to express it by But we may observe that these duties as required of us do not consist in any particular acting of the soul but in the whole spiritual frame and deportment of it in reference unto the End aimed at in and by them And this waiting as here and elsewhere commended unto us and which is comprehensive of the especial duties of the soul in the case insisted on and described comprehends these three things 1. Quietness in Opposition to haste and tumultuating of spirit 2. Diligence in Opposition to spiritual sloth despondency and neglect of means 3. Expectation in Opposition to despair distrust and other proper immediate actings of unbelief 1. Quietness Hence this waiting it self is sometimes expressed by silence To wait is to be silent Lam. 3. 6. It is good both to hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to be silent for the salvation of the Lord that is to wait quietly as we have rendred the word And the same word we render sometimes to rest as Psal. 37. 7. Rest on the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be silent unto him where it is joyned with hoping or waiting as that which belongs unto