in those other fundamental duties of the Gospel in self-denyal readiness for the Cross and forsaking the world is an Evidence if not how little sincerity there is in the World Yet at least it is of how little growing and thriving there is amongst Professors 3. That there is no Grace Vertue or Perfection in any man but what is as an Emanation from the Divine Goodness and Bounty so expressive of some Divine Excellencies or perfection somewhat that is in God in a way and manner Infinitely more Excellent We were created in the Image of God Whatever was good or comely in us was a part of that Image Especially the Ornaments of our Minds the perfections of our souls These things had in them a resemblance of and a correspondency unto some excellencies in God whereunto by the way of Analogie they may be reduced This being for the most part lost by sin a shadow of it only remaining in the faculties of our souls and that Dominion over the Creatures which is permitted unto men in the patience of God The recovery that we have by Grace is nothing but an initial Renovation of the Image of God in us Ephes. 4. 22. It is the implanting upon our natures those Graces which may render us again like unto him And nothing is Grace or Vertue but what so answers to somewhat in God So then whatever is in us of this kind is in God absolutely perfectly in a way and manner infinitely more excellent Let us now therefore put these things together God requires of us that there should be forgiveness in us for those that do offend us forgiveness without limitation and bounds The Grace hereof he bestoweth on his Saints sets an high price upon it and manifests many wayes that he accounts it among the most excellent of our endowments one of the most lovely and praise worthy qualifications of any person What then shall we now say Is there forgiveness with him or no He that made the Eye shall he not see He that planted the Ear shall he not hear He that thus prescribes forgiveness to us that bestows the Grace of it upon us is there not forgiveness with him It is all one as to say though we are good yet God is not though we are Benign and Bountiful yet he is not He that finds this Grace wrought in him in any measure and yet fears that he shall not find it in God for himself doth therein and so far prefer himself above God which is the natural Effect of cursed unbelief But the Truth is were there not forgiveness with God forgiveness in man would be no vertue with all those qualities that encline thereto such are meekness pity patience compassion and the like Which what were it but to set loose Humane Nature to rage and madness For as every Truth consists in its answerableness to the Prime and Eternal Verity So vertue consists not absolutely nor primarily in a conformity to a rule of Command but in a Correspondency unto the first absolute perfect Being and its perfections Properties of Forgiveness The Greatness and Freedom of it 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 withall two things are further 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 shew how needfull 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 sayes 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 whereofhe 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 meer rational thoughts or the imaginations of our minds at work about such things and they fall unconceivably 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. 55. 7 8 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 and he will abundantly pardon For my thoughts are not your thoughts neither are your wayes my wayes saith the Lord for as the Heavens are higher than the earth so are my wayes higher than your wayes and my thoughts than your thoughts They are as is plain in the context thoughts of forgiveness and wayes 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an impiously wicked man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of deceit and perverse wickedness He whose design and course is nothing but a lye sin and iniquity Such an 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 an one Yes For the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉
his own Soveraign Will and pleasure This is his great Glory Exod. 33. 18 19. Shew 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 Lord before thee and I will be Gracious to whom I will be Gracious Upon that proclamation of the name of God that he is merciful gracious 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 that he hath purposed in himself Ephes. 1. 9. or as it is termed v. 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 Soveraign Act of free Grace This free purpose of Gods 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 Mysterie 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 advantagious to their souls freed they would be from punishment but what it is to be forgiven they enquire 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 Gods actings are revealed that they may be the fountains of our comforts Now of this purpose of Gods Grace there are several Acts all of them relating unto Gospel forgiveness First 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. 3. 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 Attonement in the blood of Christ. So John 3. 16. 1 John 4. 9. Rom. 5. 8. This I say also lyes in the mysterie of that forgiveness that is administred 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 was to be brought about even by the sending of his only Son and that to dye as we shall see afterwards Neither was there any other way whereby it might be done Let us now lay aside common thoughts Assent upon reports and 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 dye 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 lyes in the aims 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 easie task in hand namely to prove that there is forgiveness in God but this ease lyes in their own ignorance and darkness If ever they come to search after it indeed to enquire into the Nature Reasons Causes fountain and springs of it they will be able to give another account of these things Christ is the center of the mysterie 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 it self about this that God with whom the soul hath to do hath sent the Lord Christ to dye for this end that it may be freely given out General notions of impunity they dwell not on they pass not for They have a closer converse with God than to be satisfied with such thoughts They enquire into the graciousness of his Nature and the good pleasure of his Will the purpose of his Grace they ponder and look into the mysterie 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 enquire and search diligently into the nature and manner of it These are the things that the Angels desire to bow down and look into 1 Pet. 1. 11 12 13. 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 dayes that they never exercised saith to look into the springs of it its eternal fountains but have meerly dwelt on actual condonation However I say these things lye utterly out of the consideration of the common pretenders to an acquaintance with the truth we have in hand Secondly There is another Soveraign Act of Gods Will to be considered in
if it did not deserve the name of faith Now as hath been made to appear this discovery of forgiveness is the souls perswasion on Gospel grounds that however it be with him and whatever his state and condition be or is like to be yet that God in his own Nature is infinitely gracious and that he hath determined in a Soveraign Act of his Will from Eternity to be gracious to sinners and that he hath made way for the Administration of forgiveness by the Blood of his Son according as he hath abundantly manisested and declared in the Promises of the Gospel However it be with me yet thus it is with God There is forgiveness with him This is the first thing that a soul in its depths riseth up unto And it is a supportment for it enabling it unto all present duties until consolation come from above Thus hath it been to and with the Saints of old Hos. 14. 3. Ashur shall not save us we will not ride upon Horses neither will we say any more to the work of our hands ye are our Gods for in thee the fatherless findeth mercy A solemn Renunciation we have of all other helps Reliefs or Assistances Civil or Religious that are not Gods Therein a solemn Resolution in their great distress of cleaving unto God alone Both which are great and blessed effects of faith What is the bottom and foundation of this blessed Resolution namely that Proposition in thee the fatherless findeth mercy that is there is forgiveness with thee for helpless sinners This listed up their hearts in their depths and supported them in waiting unto the receiving of the blessed Promises of Mercy Pardon Grace and Holiness which ensue in the next Verses Until they came home unto them in their Efficacy and Effects they made a Life on this in thee the fatherless findeth mercy The state and condition of things seems to lye yet lower in that proposal we have Joel 2. 13 14. Rend your hearts and not your garments and turn unto the Lord your God for he is gracious and merciful slow to anger and of great kindness and repenteth him of the evil who knoweth if he will return and repent and leave a blessing That which is proposed to the faith of those here spoken unto is that the Lord is gracious and merciful that there is forgiveness in him The Duty they are provoked unto hereupon is Gospel Repentance The Assent unto the Proposition demanded as to their own interest amounts but unto this who knowes but that the Lord may return and leave a blessing or deal with us according to the manifestation he hath made of himself that he is merciful and gracious This is far enough from any comfortable perswasion of a particular interest in that Grace mercy or Pardon But yet saith the Prophet come but thus far and here is a firm foundation of dealing with God about further discoveries of himself in a way of Grace and Mercy When a soul sees but so much in God as to conclude well Who knoweth but that he may return and have mercy upon me also it will support him and give him an entrance into further light The Church in the Lamentations gives a sad account of her state and condition in this matter For she maketh that hard conclusion against her self Chap. 3. 8. My strength and my hope is perished from the Lord. And when I cry and shout he shuts out my prayer v. 18. So far is she from a comfortable perswasion of a particular interest in Mercy and Acceptance that under her Pressures and in her Temptations she is ready positively to determine on the other side namely that she is rejected and cast off for ever What course then shall she take Shall she give over waiting on God and say there is no hope no saith she I will not take that way for v. 26. It is good that a man should both hope and quietly wait for the salvation of God But yet there seems small encouragement for her so to do if things be with her as was expressed Things indeed saith she are very sad with me My soul hath them still in remembrance and is bowed down in me v. 20. but yet somewhat I recall to mind and therefore have I hope v. 21. It is of the Lords mercy that we are not consumed because his compassions fail not There is mercy and never failing compassion in God so that though my own present condition be full of darkness and I see no deliverance Yet I purpose still to abide waiting on him who knows what those infinite stores and treasures of mercy and relief that are with him may at length afford unto me and many instances of the like kind might be added We may observe by the way how far this Relief extends it self and what it enables the soul unto As 1. The soul is enabled thereby to resign it self unto the disposal of Soveraign Grace in self-abhorrency and a Renunciation of all other wayes of Relief Lam. 3. 29. He putteth his mouth in the dust if so be there may be hope What God will is his Language Here he lyes at his disposal humble broken but abiding his pleasure Though he slay me saith Job yet I will trust in him Chap. 13. 15. It is all one how he deals with me whatever be the event I will abide cleaving unto him I will not think of any other way of extricating my self from my distress I will neither fly like Jonah nor bide like Adam nor take any other course for deliverance Saith the soul God is a God that hideth himself from me Isa. 45. 15. I walk in darkness and have no light Chap. 50. 10. My flesh faileth and my heart faileth Psal. 73. 26. So that I am overwhelmed with trouble Mine Iniquities have taken such hold on me that I cannot look up Psal. 40. 12. The Lord hath forsaken me and my God hath forgotten me Every day am I in dread and terror and am ready utterly to saint and no relief can I obtain What then shall I do Shall I curse God and dye or cry this evil is of the Lord why should I wait for him any longer Shall I take the course of the world and seeing it will be no better be wholly regardless of my latter end No I know what ever my lot and portion be that there is forgiveness with God This and that poor man trusted in him they cryed unto him and were delivered So did David in his greatest distress he encouraged his heart in the Lord his God 2 Sam. 15. 25 26. It is good for me to cast my self into his arms it may be he will frown it may be he is wroth still but all is one this way I will go as it seems good unto him to deal with me so let it be And unspeakable are the Advantages which a soul obtains by this self Resignation which the faith treated of will infallibly produce 2. It extends it self
the like kind But his Soveraignty 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 Soveraignty 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 threatned 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 Gods 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 Gods 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 judgement 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 other wayes 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 Forgiveness manifested in the sending of the Son of God to dye for sin And from the Obligation that is on us to forgive one another XII In the next place we shall proceed unto that Evidence which is the Center wherein all the lines of those foregoing do meet and rest The fountain of all those streams of Refreshment that are in them that which animates and gives life and efficacy unto them This lyes in Gods sending of his Son The consideration hereof will leave no pretence or excuse unto unbelief in this matter To make this Evidence more clear and legible as to what is intended in it we must consider 1. What was the Rise of this sending we speak of 2. Who it was that was sent 3. How or in what manner he was sent 4. Unto what end and purpose First the Rise and spring of it is to be considered It came forth from the Eternal mutual consent and counsel of the Father and the Son Zech. 6. 13. The Counsel of Peace shall be between them both It is of Christ the Branch of whom he speaks He shall build the Temple of the Lord and he shall bear the glory And shall sit and rule upon his Throne and shall be a Priest upon his Throne and the Counsel of Peace shall be between them both That is between God the Father who sends him and himself There lay the Counsel of Peace making between God and Man in due time accomplished by him who is our Peace Eph. 2. 16. So he speaks Prov. 8. 30 31. Then I was by him as one brought up with him and I was daily his delight rejoycing alwayes before him Rejoycing in the habitable parts of the Earth and my delights were with the Sons of men They are the words of the Wisdom that is of the Son of God When was this done Then I was with him Why before the Mountains were setled whilst as yet he had not made the Earth nor the Fields That is before the creation of the world or from eternity v. 25 26. But how then could he rejoyce in the habitable parts of the Earth And how could his delight be with the Sons of men seeing as yet they were not I answer It was the Counsel of Peace towards them before mentioned in the pursuit whereof he was to be sent to converse amongst them on the earth He rejoyced in the fore-thoughts of his being sent to them and the work he had to do for them Then with his own consent and delight was he fore-ordained unto his work even before the foundation of the world 1 Pet. 1. 20. and received of the Father the Promise of eternal life even before the world began Tit. 1. 2. That is to be given unto sinners by way of Forgiveness through his blood So is this whole Counsel expressed Psalm 40. 7 8. Whence it is made use of by the Apostle Heb. 10. 5 6 7. Then said I lo I come in the volume of thy Book it is written of me I delight to do thy will O God Thy Law is in the midst of my heart There is the Will of the Father in
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 Psal. 78. 41. They turned back and tempted God they limited the Holy One of Israel This he could not hear 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely bountifully largely to indulge and forgive unto us our sins And to cast them into the bottom of the Sea Mic. 7. 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 our selves 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 Gods Treasures and Riches almost without his consent At least we think that we have it from him aegre with much difficulty that it is rarely given and scarcely obtained That he gives it out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a kind of unwilling willingness as we sometimes give Alms without Chearfulness And that he loseth so much by us as he giveth out in Pardon We are apt to think that we are very willing to have forgiveness but that God is unwilling to bestow it and that because he seems to be a loser by it and to forego the glory of inflicting punishment for our sins which of all things we suppose he is most loth to part 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. 1. 6. His design in the whole mysterie of the Gospel is to make his Grace glorious or to exalt pardoning mercy The great fruit and product of his Grace is forgiveness The forgiveness of sinners This God will render himself Glorious in and by 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 entred 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 to the Throne of Grace Heb. 4. 16. That is with the Confidence of faith as he expounds boldness Chap. 10. 19 20. We come about a business wherewith he is well pleased such as he delights in the doing of as he expresseth himself Zeph. 3. 17. The Lord thy God in the midst of thee is mighty he will save he will rejoyce over thee with joy He will rest in his love he will joy over thee with singing This is the way of Gods Pardoning he doth it in a rejoycing 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 Gods Unwillingness to give Mercy Grace and Pardon unto sinners See Heb. 6. 17 18. where it is expressed Therefore the tendency of our former Arguments is not meerly 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 fail 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 pityed 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 meerly 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
which 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 these dayes saith the Lord I will put my Laws c. and I will forgive their iniquities and remember their sins no more Let then this way stand and the way of mans Wisdom and self Righteousness perish for ever 2. This is the way that above all others atends 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. 1. 29. 31. Where then is Boasting it is excluded by what Law by the Law of Works nay but by the Law of Faith Rom. 3. 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 its self 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. 4. 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 be acknowledged yet in comparison with others who yielded not the Obedience required he would have had wherein to glory But now this also is cast 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 lyes the excellency of Faith that it gives glory unto God Rom. 4. 20. the denyal 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 he expresseth his design Isa. 45. 22 23 24 25. v. 22. he proposeth himself as the only relief for Sinners Look unto me saith he and be saved all ye ends of the Earth But what if men take some other course and look well to themselves and so decline this way of meer Mercy and Grace whâ— saith he v. 23. I have sworn by my self the Word is gone out of my mouth in Righteousness and shall not return that unto me every Knee shall bow and every Tongue shall swear Look you unto that but I have sworn that you shall either do so or answer your disobedience at the day of Judgement whereunto Paul applyes those words Rom. 14. 11. what do the Saints hereupon v. 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 dependance 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. 3. 23 24 25 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 Revel 5. 9. 10 11 12 13. All centers in the bringing forth Forgiveness by the blood of the Lamb. I insist the more on this because it lyes 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 it self And the formal nature of that unbelief which worketh in Convinced Sinners lyes in a refusal to give unto God the whole glory of Salvation There are many hurtfull Controversies in Religion that are managed in the World with great noyse 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 finde encouragement Thou wouldst willingly come to Acceptance 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 sinfull self condemned creature mightst bring as much Glory unto God as any Angel in Heaven is able to doe Oh if I might bring the least glory unto God I should rejoyce in it Behold then the way which himself hath fixed on for the exaltation of his Glory Even that thou shouldst come to him meerly upon the account of Grace in
unto thee O Lord Lord hear my voyce let thine ears be attentive to the voyce of my supplications 2. His enquiry after relief and therein are two things that present themselves unto him the one whereof which first offers the consideration of its self to him in his distress he deprecates ver 3. If thou Lord shouldst mark iniquity O Lord who shall stand The other he closeth withal and finds relief in it and supportment by it ver 5. But there is forgiveness with thee that thou mayest be 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 ver 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 ver 7 8. Let Israel hope in the Lord for with the Lord there is mercy and with him is plenteous Redemption And he shall redeem Israel from all his 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 intanglements 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 represented in the Psalm The two first Verses opened 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 cryed unto thee O Lord. Lord hear my voyce let thine ears be attentive to the voyce of my supplications 1. The present state of the soul under consideration is included in that expression out of the Depths Some of the Antients as Chrysostom suppose this expression to relate unto the depths of the heart of the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not from the mouth or tongue only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from the depth and bottom of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the deepest recesses of the mind And indeed the word is used to express the depths of the hearts of Men but utterly in another sense Psal. 64. 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 è Profund is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profundus fuit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number Profunditates or depths It is commonly used for Vallies or any deep places whatever but especially of Waters Vallies and deep Places because of their Darkness and Solitariness are accounted places of horror helplesness and trouble Psal. 23. 4. When I walk in 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 Psal. 69. 1. Save me O God for the waters are come in unto my soul I stick in the mire of the deep and there is no standing I am come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the depths of waters and the flood overflows me It is trouble and the extremity of it that the Psalmist complains of and which he thus 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 he had no firm foundation to stand upon nor ability to come out as he farther explains himself ver 15. 2. There are internal Depths Depths of Conscience upon the account of sin Psal. 88. 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 v. 7. Thy wrath lyeth hard upon me Sense of Gods wrath upon his conscience upon the account of sin was the deep he was cast into So v. 15. speaking of the same matter saith he I suffer thy terrors and v. 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 fluctibus iniquitatum suarum sayes Austin on the place He cryes 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 cryed he deals with God wholly about mercy and forgiveness and it is sin alone from which forgiveness is a Deliverance The Doctrine also that he 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 concurr as David speaks Deep calleth upon deep Psal. 4. 2. 7. The deeps of Affliction awaken the Conscience to a deep sense of sin But sin is the Disease Affliction only a Symptome of it and in attending a Cure the disease it self is principally to be heeded the symptome will follow or depart of its self Many Interpreters think that this was now Davids 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 mannaged 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 comprized in these two Propositions 1. Gracious souls after much Communion with God may be brought into inextricable depths and intanglements 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 tryals sin in Afflictions Gracious souls may be brought into depths on the account of sin What those Depths are Before I
proceed at all in the farther opening of the words they having all of them respect 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 Apostles advice Rom. 11. 20. Be not high minded but fear and that also 1 Cor. 10. 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 forwardness he gives this Councel to all Saints that they would pass the time of their sojourning here in fear 1 Pet. 1. 14. Knowing how near in our greatest peace and serenity evil and danger may lye at the door Some few instances of the many that are left on record wherein this Truth is exemplified may be mentioned Gen. 6. 9. Noah was a just man perfect in his Generation and Noah walked with God He did so a long season and that in an evil time amidst all sorts of Temptations When all flesh had corrupted its way upon the earth ver 12. This put an eminency upon his obedience and doubtless rendred 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. 9. 21. will easily grant that he was brought into inextricable distress on the account of sin His own drunkenness ver 21. with the consequent of it gives scandal unto and provokes the unnatural lust of his Son v. 22. and this leads him to the devoting of that Son and his Posterity unto Destruction v. 24 25. all which joyned with the sense of Gods 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 cryes of this Man after Gods 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 every where of his sins the burden and trouble of them Some of the occasions of his Depths Darkness Intanglements 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 occurr to the thoughts of all so that they need not be repeated I shall then shew First What in particular is intended by the depths and intanglements 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 First For the First some or all of these things following do concurr to the Depths here complained of First 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 affecting of the heart by the Holy Ghost with ravishing unspeakable joyes in apprehension of Gods 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. 1. 8. The Holy Ghost shining into the heart with a clear evidence of the souls 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 his 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 wholsom food though he never drink Spirits and Cordials Again There is an abiding dwelling sense of Gods 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 perswasion that they are accepted with God in Christ. Rom. 5. 1. Being justified by faith we have peace with God I call it a prevailing perswasion denoting both the opposition that is made unto it by Satan and unbelief and its efficacy in the conquest thereof This is the root from whence all that peace and ordinary consolation which Believers in this world are made partakers of do spring and grow This is that which quickens and enlivens them unto Duty Psal. 116. 12 13. and is the salt that renders their Sacrifices and Performances savoury to God and refreshing to themselves This supports them under their tryals gives them peace hope and comfort in Life and Death Psal. 23. 4. Though I walk in the valley of the shaddow of death I will fear no evil for thou art with me A sense of Gods 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. 3. 17 18. Although the Fig-tree shall not blessom 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 rejoyce 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 tryal And the Nature hereof will be afterwards more fully explained Secondly Perplexed thoughtfulness about their great and wretched unkindness towards God are another part of the Depths of sin-intangled souls So David complains Psal. 77. 3. I remembred God saith he and was troubled How comes the Remembrance of God to be unto him a matter of trouble in other Places he
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
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 acknowledgement 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 saint 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 sence of them lyes 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 Nathans 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 afterwards he was reproved for To think otherwise is to suppose not only that he was un-sainted but un-manned 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 tast 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 grounds hoped for First The principal efficient cause of it is the Holy Ghost He it is who convinceth of sin John 16. 8. He works indeed by means He wrought it in David by the Ministry of Nathan and he wrought it in Peter by the look of Christ. But his work it is No man can work it upon his own soul. It will not spring out of mens rational considerations Though men may exercise their thoughts about such things as one would think were enough to break the hearts of stones yet if the Holy Ghost put not forth a peculiar efficacy of his own this sense of sin will not be wrought or produced 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 elapse of the Holy Ghost Secondly It is a deep Apprehension of sin and the evils of it Sleight transient thoughts about them amount not to the sense of which we speak My sorrow saith David is continually before me Psal. 38. 17. It pressed him alwayes and greatly Hence he compares this sense of sin wrought by the Holy Ghost to arrows that stick in the flesh v. 2. They pain sorely and are alwayes perplexing Sin in this sense of it layes hold on the soul so that the sinner cannot look up Psal. 40. 12. And it abides with him making his sore run in the night without ceasing Psal. 77. 2. and depriveth the soul of rest my soul saith he refused to be comforted This Apprehension of sin lyes down and rises with him in whom it is Transient thoughts attended with infrequent sighs and ejaculations little become a returning soul. And Thirdly It is Practical It is not seated only in the speculative part of the mind hovering in general notions but it dwel's 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 dye with it Fourthly 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. 7. 17. 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 for a recovery from the entanglements of sin He labours throughly 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 lye 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 throughly condemned then he farther takes care of the sinner
our abiding with God Both these are weakned by a conquering prevailing sense of sin without some relief from the discovery of forgiveness though at a distance And therefore our perplexed soul stayes 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 ruine 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 satisfie it self 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 First 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. 45. 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 mens very humiliations of all Gospel humility True humility consists more in believing than in being sensible of sin That 's the souls great self-emptying and abasing this may consist with an obstinate resolution to scamble for something upon the account of self endeavours Secondly 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 souls retreat into it self 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 it self 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. 12. 10. Only in its self and in its own nature it is not availing Now Christ is the only rest of our souls in any thing for any end or purpose to take up short of him is to lose it It is not enough that we be prisoners of hope but we must turn to our strong hold Zech. 9. 12. not enough that we are weary and laden but we must come to him Matth. 11. 27 28. It will not suffice that we are weak and know we are weak but we must take hold on the strength of God Isa. 27. 4 5. Thirdly 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 cryed his sin was 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 his 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 lye down under his perplexity but in the midst of it he plyes himself to God in Christ for pardon and mercy And it is the souls 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 Verse 4. The Words explained and the design or scope of the Psalmist in them discovered THe state and condition of the soul making Application unto God in this Psalm is recounted v. 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 hath 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 Gods Justice in a proceedure thereon with the inevitable ruine 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 its self lost in and under the consideration of Gods 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 Ver. 4. But there is forgiveness with thee that thou maist be feared I shall first open the words as to their signisication and importance then shew the design of the Psalmist in them with reference to the soul whose condition is here represented and lastly propose the general Truths contained in them wherein all our concernments do lye There is forgiveness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXX and Hierom accordingly Propitiatio propitiation which is somewhat more than venia or pardon as by some it is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condonatio ipsa forgiveness its self It is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to spare to pardon to forgive to be
propitious and is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word composed of the same letters varied which is common in that Language signifying to cut off and destroy Now it is constantly applyed unto Sin and expresseth every thing that concurrs to its pardon or forgiveness As First It expresseth the Mind or Will of pardoning or Gods gracious readiness to forgive Psal. 86. 5. Thou Lord art good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ready to forgive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benign and meek or sparing propitious Of a gracious merciful heart and nature So Nehem. 9. 17. Thou art O God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 55. 8. So that thou art alwayes ready to make out pardons to sinners The word is used again Dan. 9. 9. to the same purpose Secondly It regards the act of pardoning or actual forgiveness it self Psal. 103. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who forgiveth all thine iniquities actually dischargeth thee of them which place the Apostle respecting renders the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3. 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. 31. 34. It is warrantable for us yea necessary to take the word in the utmost extent of its signification and use It is a word of favour and requires an interpretation tending towards the enlargement of it We see it may be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or propitiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Grace and venia or pardon and may denote these three things First The gracious tender merciful Heart and Will of God who is the God of pardons and forgiveness or one ready to forgive to give out mercy to add to pardor Secondly A respect unto Jesus Christ the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or propitiation for sin as he is expresly called Rom. 3. 25. 1 John 2. 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 Thirdly It denotes condonation or actual forgiveness it self as we are made partakers of it comprizing 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 meer Grace as it looks upwards to its causes and respects the Lord Christ it is from propitiation or attonement And this is that pardon which is administred 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 Attonement a propitiation made for sin on the account whereof thou sayest thou hast found a Ransome 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 FORGIVENESSE WITH THEE The following words therefore thou shalt be feared or that thou maist be feared though in the Original free from all Ambiguity yet are so signally varyed by Interpreters that it may not be amiss to take notice of it in our passage The Targum hath it that thou mayst 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 Isaiah 8. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thy names 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 Laws sake which makes it evident that that Translator reads the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as now we read Now though this hath in its self no proper sense for forgiveness is not bestowed for the Laws sake yet it discovers the original of the whole mistake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law differs but in one letter from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou maist be feared by a mistake whereof this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thy Law 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 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 Laws sake affirming that by the Law here not the Law of our Obedience is intended but the Law or Order of Gods dealing with us that is his Mercy and Faithfulness which is a meer 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 eyer used in the sense here by him faigned nor can it have any such signification Hierom renders these words utsis terribilis that thou maist 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore thou shalt be feared or that thou maist be feared
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
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 easie 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 Christs sake Poor Creatures are cast into the mould of such expressions who know neither God nor Mercy nor Christ nor any thing of the mysterie of the Gospel Others look on the outside of the Cross to see into the mysterie of the Love of the Father working in the blood of the Mediator to consider by faith the great transaction of Divine Wisdom Justice and Mercy therein how few attain unto it To come unto God by Christ for forgiveness and therein to behold the Law issuing all its threats and curses in his blood and loosing its sting putting an end to its obligation unto punishment in the Cross to see all sins gathered up in the hand of Gods Justice and made to meet on the Mediator and eternal love springing forth triumphantly from his blood 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 wayes First As it lyes in the Promise it self and so it is Gods 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 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 mysterie of his love before insisted on Secondly 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. 2. 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 it self unto God about and for Forgiveness doth distinctly apply it self unto and close with sometimes one of these severally and singly sometimes another and sometimes jointly takes in the consideration of them all expresly 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 severalls by Instances First Sometimes faith fixes upon the Name and infinite Goodness of the nature of God and draws out forgiveness from thence So doth the Psalmist Psal. 86. 6. 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 Nehem. 9. 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. 50. 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 Gods gracious nature Sometimes this is the first thing that it fixes on and sometimes the last that it rests in and oft-times 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 2. 13 14. God is gracious and merciful who knoweth but he will return 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 Secondly Sometimes the soul by saith addresseth it self in a peculiar manner to the Soveraignty of Gods Will whereby he is gracious to whom he will be gracious and merciful to whom he will be merciful which as was shewed is another considerable Spring or Principle of forgiveness This way Davids faith steared him in his great streight and perplexity 2 Sam. 15. 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 unto me as seemeth good unto him That which he hath in consideration is whether God have any delight in him or no that is whether God would graciously remit and pardon the great sin against which at that time he manifested his indignation Here he layes himself down before the Soveraign 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 enquires 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 plentifully refreshing showers And this condition is a sin entangled soul oft-times 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 Gods Soveraign pleasure and say with Job though he slay us we will put our trust in him we will not let him go In our selves 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 Gods 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 lye 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 hardned 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
the soul for the receiving of that consolation and deliverance out of its pressures by an evidence of a special interest in forgiveness which it waiteth for 1. For this makes men to hearken after it It makes the soul like the Merchant who hath great Riches all his wealth in a far Country which he is endeavouring to bring home safe unto him If they come he is well provided for if they miscarry he is lost and undone This makes him hearken after tydings that they are safe there and as Solomon sayes Good news in this case from a far Countrey is as cold water to a thirsty soul Prov. 25. 25. full of refreshment Though he cannot look upon them as his own yet absolutely because he hath them not in possession he is glad they are safe there So is it with the soul These Riches that it so values are as to its apprehensions in a far Country So is the Promise that he shall behold the Land that is very far off Isa. 33. 17. He is glad to hear newes that they are safe to hear forgiveness preached and the Promises insisted on though he cannot as yet look upon them as his own The Merchant resis not here but he hearkeneth with much solicitousness after the things that should bring home his riches especially if they have in them his All. Hence such Ships are called Ships of desire Job 9. 26. Such a man greatly desires the speeding of them to their Port. He considers the Wind and the Weather all the occasions and inconveniences and danger of the way And blame him not his All is at stake The soul doth so in like manner it hearkneth after all the wayes and means whereby this forgiveness may be particularly brought home unto it is afraid of sin and of Temptation glad to find a fresh Gale of the Spirit of Grace hoping that it may bring in his Return from the Land of Promise This prepares the heart for a spiritual sense of it when it is revealed Secondly It so prepares the soul by giving it a due Valuation of the Grace and Mercy desired The Merchantman in the Gospel was not prepared to enjoy the Pearl himself until it was discovered to him to be of great price then he knew how to purchase it procure it and keep it The soul having by this acting of faith upon the discovery of forgiveness insisted on come to find that the pearl hid in the field is indeed precious is both stirred up to seek after possession of it and to give it its due Saith such a soul How excellent how precious is this forgiveness that is with God Blessed yea ever blessed are they who are made partakers of it What a life of Joy Rest Peace and Consolation do they lead Had I but their Evidence of an interest in it and the spiritual consolation that ensues thereon How would I despise the world and all the temptations of Satan and rejoyce in the Lord in every condition And this Apprehension of Grace also exceedingly prepares and fits the soul for a receiving of a blessed sense of it so as that God may have glory thereby 3. It fits the soul by giving a Right Understanding of it of its Nature its Causes and Effects At the first the soul goes no further but to look after impunity or freedom from punishment any way What shall I do to be saved is the utmost it aims at Who shall deliver me how shall I escape And it would be contented to escape any way by the Law or the Gospel all is one so it may escape But upon this discovery of forgiveness treated of which is made by faith of Adherence unto God a man plainly sees the nature of it and that it is so excellent that it is to be desired for its own sake Indeed when a soul is brought under trouble for sin it knows not well what it would have It hath an uneasiness or disquietment that it would be freed from a dread of some evil condition that it would avoid But now the soul can tell what it desires what it aims at as well as what it would be freed from It would have an interest in Eternal Love have the gracious kindness of the heart of God turned towards it self a sense of the everlasting purpose of his Will shed abroad in his heart have an especial interest in the precious blood of the Son of God whereby Attonement is made for him and that all these things be testified unto his Conscience in a word of promise mixed with faith These things he comes for this way alone he would be saved and no other It sees such a Glory of Wisdom Love and Grace in forgiveness such an Exaltation of the Love of Christ in all his Offices in all his undertaking especially in his Death Sacrifice and bloodshedding whereby he procured or made Reconciliation for us that it exceedingly longs after the participation of them All these things in their several degrees will this discovery of forgiveness in God without an evidence of an especial interest therein produce And these will assuredly maintain the spiritual life of the soul and keep it up unto such an obedience as shall be accepted of God in Christ. Darkness sorrow storms they in whom it is may meet withal but their eternal condition is secured in the Covenant of God their souls are bound up in the bundle of life From what hath been spoken we may make some Inferences in our passage concerning the true notion of believing For 1. These Effects ascribed to this faith of forgiveness in God and alwayes produced by it make it evident that the most of them who pretend unto it who pretend to believe that there is forgiveness with God do indeed believe no such thing Although I shall on set purpose afterwards evince this yet I cannot here utterly pass it by I shall then only demand of them who are so forward in the profession of this faith that they think it almost impossible that any one should not believe it what Effects it hath produced in them and whether they have been by it enabled to the performance of the duties before mentioned I fear with many things on the account of their pretended faith are quite otherwise They love sin the more for it and God never the better supposing that a few barren words will issue the controversie about their sins they become insensibly to have slight thoughts of sin and of God also This perswasion is not of him that calls us Poor souls your faith is the Devils greatest Engine for your ruine the highest contempt of God and Christ and forgiveness also that you can be guilty of a means to let you down quietly into Hell the Pharisees Moses trusted in and will condemn you As none is saved but by faith so you if it were not for your faith as you call it might possibly be saved If a mans Gold prove counterfeit his Jewels painted Glass
transgresseth the Law in any one point is guilty of the breach of the whole James 2. 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 vertue of any especial personal priviledge that was peculiar unto them Whence should any such priviledge 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 vertue 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 surprizals are they written So then where the mention of them tends to the advancement of Soveraign 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 one 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 A. 1. I am not shewing that this or that man shall be pardoned but only demonstrating that there is forgiveness with God and that for 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 meerly 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 1 Cor. 6. 9 10 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 you are washed but you are sanctified but you 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 Saviours Matth. 12. 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 sins 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 vertuous healing water when without fraud or pretence we see the crutches of cured Criples 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 Physitian when many come to a sick person and tell him that we had the same distemper with you it had the same symptoms the same effects and by his skill and care we are cured Oh saith the sick man bring him unto me I will venture my life in his hand Now all the Saints of Heaven stand about a sin sick soul for in this matter we are compassed with a cloud of witnesses Heb. 12. 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 I the rather urge because I find the Apostle Paul doing of it eminently in his own person 1 Tim. 1. 12 13 14 15 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 This is a faithful saying and worthy of all acceptation that Jesus Christ came into the world to save sinners of
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 Acknowledgement of the wayes 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 veiled 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 lead 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 Tryal 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 Truths And when that is once realized in the soul all disputes about it are put to silence These things being so let us enquire 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 Gods 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 Answ. Yes saith he so it was indeed my dayes 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 ayled you what was the matter with you seeing as to the outward things you were in Peace Answ. The Law of God had laid hold upon me and slain me I found my self 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 Answ. Alas no had I not met with an effectual Remedy I had sunk and everlastingly perished What course did you take Answ. 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 overpowred 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 could not believe it 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 untill 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 Answ. Sayes the soul I have not the least suspicion of any such matter and if at any time ought doth arise to that purpose it is quickly overcome But how are you confirmed in this perswasion Answ. 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 tryals 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 untill 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 cannot only securely lay down their lives in the confirmation of it if called thereunto but also do chearfully 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 Institution of Religious Worship an Evidence of Forgiveness 6. Gods Institution of Religious Worship and Honor therein to be rendred unto him by sinners is another Evidence that there is forgivenesswith 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 Attonement and Pardon That now aimed at is to shew how all the Worship that God hath appointed unto us and all the Honour which we give unto his holy Majesty thereby is built upon the same 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 Gods infinite natural self-sufficiency that he stands in need of no such Glory and Honour He was in himself no less infinitely and eternally
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
and they who received it not rejected the counsel of God concerning their salvation Luke 7. 10. And so perished in their sins This is the summe of the blessed invitation given by Wisdom Prov. 9. 1 2 3 4 5. And here men stumble fall and perish Prov. 1. 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 an 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 lyes 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 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 generall they were expressed 2. The terms provided for you and proposed unto you are equal holy righteous yea pleasant and easie Hes. 2. 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. 2. 6 7. The poor convinced wretch thinking of dealing with God Micah 6. 6 7. rolls in his mind what terms he is like to meet withall and fixes on the most dreadfull 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 dreadfull 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 meer mercy a way of free forgiveness The Apostle lays it down Rom. 3. 23 24 25. it is a way of propitiation of pardon of forgiveness in the blood of Christ the Terms are the Acceptance of the forgiveness that we have described Who would not think now that the whole world would run in to be made partakers of these terms willingly accepting of them But it proves for the most part quite otherwise Men like not this way of all others It had been something says Naaman if the 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 adoe they like it not Some rigid austere penances some compensatory obedience some satisfactory mortification or Purgatory had been a more likely way This of meer pardon in and by the Cross it is but folly 1 Cor. 1. 18. 20. I had rather saith the Jew have it as it were by the works of the Law Rom. 9. 32. and Chap. 10. 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 be more difficult to perswade 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 Terms of Gods 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 meerly of his own Accord and why should we contend with him about it If God will have us saved in a way of meer mercy and forgiveness If his Wisdom and Soveraignty be in it shall we oppose him and say we like it not Yet this is the language of unbelief Rom. 10. 3 4. Many poor Creatures have disputed it with God untill at length being over-powered as it were by the Spirit have said If it must be so and God will save us by Mercy and Grace let it be so we yield our selves 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 Sathan 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 you shall not dye for God doth know in the day you eat thereof your eyes shall be opened There is no proportion between the disobedience and the threatning 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 unequall how can any man believe them There is no proportion between the Obedience and the Promise To have pardon forgiveness life and blessed Eternity on believing who can rest in it And here lyes a conspiracy between Sathan and unbelief against the Wisdom Goodness Love Grace and Soveraignty of God The poyson of this deceit lyes 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. 1. 27. It pleased God by the foolishness of Preaching that is by the Gospel preached which they esteemed foolishness to save Believers He suffered men indeed to make tryall of other wayes 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 Jerem. 31. 31 32 33 34. Behold the dayes come saith the Lord that I will make a new Covenant with the house of Israel and the house of Judah Not according to the Covenant
the blood of Christ for pardon and forgiveness and the Lord strengthen thee to give up thy self 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 lyes 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 Gods Soveraignty 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 your selves with general hopes of mercy mixed with your own endeavours and obedience if you come not up to a through Gospel-closure with this way of God if you make it not your All giving Glory to God therein perish you will and must and that to Eternity There remains no more sacrifice for your sins nor way of escape for your Souls You have 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 adde 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 Joyfull sound All these words that shall be found consonant to the Gospel if they are not turned to Grace in your hearts here will turn into Torment unto your Souls hereafter Choose not any other way it will be in vain for you it will not profit you and take heed lest you suppose you Embrace this way when indeed you do not about which I have given Caution before 4. This way is free and open for and unto sinners He that fled to the City of Refuge might well have many perplexed thoughts whether he should finde the Gates of it opened unto him or no and whether the Avenger of blood might not overtake and slay him whilest he was calling for entrance Or if the Gates were alwayes open yet some crimes excluded men thence Numb 35. 24. It is not so here Acts 13. 38 39. This is the voyce of God even the Father come saith he to the Marriage for all things are prepared no fear of want of entertainment Matth. 22. 4. whence the Preachers of the Gospel are said in his stead to beseech men to be reconciled 2 Cor. 5. 18. And It is the voyce of the Son whosoever saith he cometh to God by me I will in no wise cast out John 6. 37. Who ere he be that comes shall assuredly find entertainment the same is his call and invitation in other places as Matth. 11. 28. John 7. 37. and This is the voyce of the Spirit and of the Church and of all Believers Revel 22. 17. The Spirit and the Bride say Come and let him that heareth say Come and let him that is athirst come and whosoever will let him take of the water of life freely All center in this that sinners may come freely to the Grace of the Gospel And It is the known voyce of the Gospel it self as Isa. 55. 1 2 3. Prov. 9. 1 2 3 4 5. And it is the voyce of all the Saints in Heaven and Earth who have been made partakers of Forgiveness they all testifie 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 Gods mercy do not in the least enterfere with the efficacy of his Grace Though he proclaim pardon in the blood of Christ indefinitely according to the fullness 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 lyes in the thing it self the way is open and prepared and it is not because men cannot enter but because they will not that they do not enter As our Saviour Christ tells the Pharisees Ye therefore hear not Gods Word because ye are not of God Joh. 8. 47. and Joh. 6. 44. So he doth Ye will not come unto me that you may have life Joh. 5. 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 tendred 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 comeing 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 dayes they have positively refused the salvation that hath been freely tendred unto them in Jesus Christ. Not they they 'l say they never had such a thought nor would for all this World But be it known unto you in as much 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 our selves and the way This preserves it self 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. 8. 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 And 1. He tells us that the first Covenant was not faultless for if it had there would have been no need of
and obstructions by his own blood bringing forth unto beauty and Glory this Redemption or Forgiveness of sin as the price of it And let the Glory of the Gospel which alone makes this discovery of Forgiveness in God dwell in your hearts Let your minds be exercised about these things You will find effects from them above all that hath as yet been brought forth in your souls What for the most part have you hitherto been conversant about when you have risen above the turmoyling of lusts and corruptions in your hearts the entanglements of your Callings business and affairs what have you been able to raise your hearts unto perplexing fears about your Condition General hopes without savour or relish yielding you no refreshment Legal Commands Bondage-duties distracted Consciences broken Purposes and Promises which you have been tossed up and down withall without any certain rest And what Effects have these thoughts produced have they made you more holy and more humble have they given you delight in God and strength unto new obedience Not at all Where you were there you still are without the least progress But now bring your Souls unto these Springs and try the Lord if from that day you be not blessed with spiritual stores 8. If the Lord be pleased to carry on your Souls thus far then stirr up your selves to choose and close with the way of forgiveness that hath been revealed Choose it only choose it in comparison with and opposition unto all others Say you will be for Christ and not for another and be so accordingly Here venture here repose here rest your Souls It is a way of peace safety Holyness beauty strength power liberty and glory you have the Nature the Name the Love the Purposes the Promises the Covenant the Oath of God the Love Life Death or Blood the Mediation or Oblation and Intercession of Jesus Christ The Power and Efficacy of the Spirit and Gospel Grace by him administred to give you Assurance of the excellency the oneness the safety of the Way whereunto you are engaging If now the Lord shall be pleased to perswade your hearts and souls to enter upon the path marked out before you and shall carry you on through the various exercises of it unto this closure of Faith God will have the Glory the Gospel will be Exalted and your own Souls shall reap the Eternal benefit of this Exhortation But now if not withstanding all that hath been spoken all the Invitations you have had and Incouragements that have been held out unto you you shall continue to despise this so great salvation you will live and dye in the state and condition wherein you are why then as the Prophet said to the Wife of Jeroboam Come neer for I am sent unto you with heavy Tydings I say then 9. If you resolve to continue in the neglect of this Salvation and shall do so accordingly Then Cursed be you of the Lord with all the Curses that are written in the Law and all the Curses that are denounced against Despisers of the Gospel Yea be you Anathema Maranatha Cursed in this World alwayes untill the comeing of the Lord and when the Lord comes be ye cursed from his presence into Everlasting destruction Yea Curse them all ye holy Angels of God as the obstinate Enemies of your King and Head the Lord Jesus Christ. Curse them all ye Churches of Christ as despisers of that Love and Mercy which is your portion your Life your Inheritance Let all the Saints of God all that love the Lord curse them and rejoyce to see the Lord comeing forth mightily and prevailing against them to their everlasting ruine Why should any one have a thought of compassion towards them who despise the compassion of God or of mercy towards them who trample on the blood of Christ Whilest there is yet hope we desire to have continual sorrow for you and to travail in soul for your conversion to God but if you be hardened in your way shall we joyn with you against him shall we preferre you above his Glory shall we desire your salvation with the despoyling God of his honour Nay God forbid We hope to rejoyce in seeing all that vengeance and indignation that is in the right hand of God poured out unto Eternity upon your Souls Prov. 1. 21 22 23 24 25 26 27 28 29 30 31 32 33. Rules to be observed by them who would come to stability in Obedience The first Rule Christ the only infallible Judge of our spiritual condition How he judgeth by his Word and Spirit That which remaineth to be further carried on upon the Principles laid down is to perswade with Souls more or less intangled 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 flowes naturally from the Doctrine at large laid down and asserted Yet I shall not in all particulars apply my self thereunto but in Generall 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 wayes 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 where with distressed persons do usually intangle themselves I shall begin with General Rules which through the Grace of Christ and Supplyes of his Spirit may be of use unto Believers in the condition under consideration RULE I. Be not Judges of your own Condition but let Christ judge You are invited to take the comfort of this Gospel Truth That there is Forgiveness with God You say not for you so said Jacob My way is hid from the Lord Isa. 40. 27. and Sion said so too chap. 49. 14. The Lord hath forsaken me and my Lord hath forgotten me But did they make a right Judgement of themselves We find in those places that God was otherwise minded This false Judgement made by Souls in their intanglements of their own Condition is oft-times a most unconquerable hinderance unto the bettering of it They fill themselves with thoughts of their own about it and on them they dwell instead of looking out after a Remedy Misgiving thoughts of their distempers are commonly a great part of some mens sickness Many diseases are apt to cloud the thoughts and to cause misapprehensions concerning their own nature and danger And these delusions are a real part of the persons sickness Nature is no less impaired and weakened by them the Efficacy of Remedies no less obstructed than by any other reall distemper In such
in reference unto sin and the demerit of it is our duty The judging of our state and condition in Relation unto the Remedy provided is the Office and Work of Jesus Christ with whom it is to be left 2. Consider that hard thoughts of what God will do with you and harsh desponding sentences pronounced against your selves will unsensibly alienate your hearts from God It may be when mens perplexities are at the height and the most sad Expressions are as it were wrested from them they yet think they must Justifie God and that they do so accordingly But yet such thoughts as those mentioned are very apt to infect the mind with other inclinations For after a while they will prevail with the soul to look on God as an Enemy as one that hath no delight in it and what will be the consequent thereof is easily discernable None will continue to love long where they expect no returns Suffer not then your minds to be tainted with such thoughts and let not God be dishonoured by any such expressions as reflect on that infinite Grace and compassion which he is exercising towards you RULE X. The Tenth Rule Duly improve the least Appearances of God in a way of Grace or Pardon If you would come to stability and a comforting perswasion of an Interest in forgiveness by the Blood of Christ improve the least Appearances of him unto your souls and the least Intimations of his Love in Pardon that are made unto you in the way of God The Spouse takes notice of her Husband and rejoyceth in him when he stands behind the wall when he doth but look forth at the window and shew himself at the lattice when she could have no clear sight of him Cant. 2. 9. She lays hold on the least Appearance of him to support her heart withall and to stir up her Affections towards him Men in dangers do not sit still to wait until something presents it self unto them that will give assured deliverance but they close with that which first presents it self unto them that is of the same kind and nature with what they look after And thus God doth in many places express such supportments as give the soul little more than a possibility of attaining the End aimed at As Zeph. 2. 3. It may be ye shall be hid in the day of the Lords Anger And Joel 2. 14. Who knoweth but he will return and leave a blessing It may be we shall be hid it may be we shall have a blessing And this was the best ground that Jonathan had for the great undertaking against the Enemies of God 1 Sam. 14. 6. It may be God will go along with us And to what end doth God at any time make these seemingly dubious intimations of Grace and Mercy is it that we should by the difficulty included in them be discouraged and kept from him not at all he speaks nothing to deter sinners especially distressed sinners from trusting in him But his End is that we should close with and lay hold upon and improve the least Appearances of Grace which this kind of expressions do give unto us When men are in a voyage at Sea and meet with a Storm or a Tempest which abides upon them and they fear will at last prevail against them if they make so far a discovery of Land as that they can say it may be there is Land it may it is such a place where there is a safe harbour none can positively say it is not there lyes no demonstration against it in this condition especially if there be no other way of escape delivery or safety proposed to them this is enough to make them to follow on that discovery and with all diligence to steer their course that way until they have made a tryal of it unto the utmost The soul of which we speak is afflicted and tossed and not comforted There is in the Intimation of Grace and Pardon intended a remote discovery made of some relief This may be Christ it may be forgiveness This it is convinced of it cannot deny but at such or such a time under such Ordinances or in such Duties it was perswaded that yet there might be Mercy and Pardon for it This is enough to carry it to steer its course constantly that way to press forward unto that harbour which will give it rest How little was it that David had to bring his soul unto a composure in his great distress 2 Sam. 15. 25 26. If saith he I shall find favour in the eyes of the Lord he will bring me again and shew me the Ark and the place of his habitation but if he thus say I have no delight in thee behold here am I let him do unto me as seemeth good unto him He hath nothing but Soveraign Grace to rest upon and that he gives himself up unto Faith is indeed the souls Venture for Eternity Something it is to venture on as to its eternal condition It must either adhere unto its self or its own vain hopes of a Righteousness of its own or it must give over all expectation and lye down in darkness or it must shut out all dreadfull Apprehensions of Eternity by the power and activity of its lusts and carnal Affections or it must whatever its discouragements be cast it self upon Pardon in the blood of Jesus Christ. Now if all the former waies be detestable and pernicious if the best of them be a direct opposition unto the Gospel what hath the soul that enquires after these things to do but to adhere unto the last and to improve every encouragement even the least to that purpose As a close unto these General Rules I shall only add this last direction Consider in particular where the stress and hinderance lyes that keeps you off from Peace through an established perswasion of an interest in Evangelical Pardon Do not alwaies fluctuate up and down in generals and uncertainties but drive things unto a particular issue that it may be tryed whether it be of sufficient efficacy to keep you in your present entanglements and despondencies Search out your wound that it may be tryed whether it be curable or no. Now in this case we cannot expect that persons should suggest their own particular concerns that so they might be considered and be brought unto the Rule but we must our selves reduce such distresses as may or do in this matter befall the minds of men unto some General heads and give a Judgement concerning them according to the Word of Truth Indeed particular cases as varied by circumstances are endness nor can they be spoken unto in this way of Instruction and Direction but they must be left unto occasional considerations of them as they are represented unto them who are entrusted to dispense the mysteries of God Besides many have laboured already in this matter and their endeavours are in and of general use Although it must be said as was before
we may regularly found a Judgement concerning our selves and it is great folly to wave them all and put the issue of the matter upon one circumstance If a man have a tryal at law wherein he hath many evidences speaking for him only one circumstance is dubious and in question He will not cast the weight of his Cause on that disputed circumstance but will plead those Evidences that are more clear and testifie more fully in his behalf I will not deny but that this matter of the time of conversion is oftimes an important circumstance In the affirmative when it is known it is of great use tending to stability and consolation but yet it is still but a circumstance such as that the being of the thing it self doth not depend upon He that is alive may know that he was born though he know neither the place where nor the time when he was so And so may he that is spiritually alive and hath ground of evidence that he is so that he was born again though he knew neither when nor where nor how And this Case is usual in persons of quiet natural Tempers who have had the advantage of education under means of light and Grace God ofttimes in such persons begins and carries on the work of his Grace insensibly so that they come to good growth and maturity before they know that they are alive Such persons come at length to be satisfied in saying with the blind man in the Gospel How our eyes were opened we know not only one thing we know whereas we were blind by nature now we see 2. Even in this matter also we must it may be be content to live by faith and to believe as well what God hath done in us if it be the matter and subject of his promises as what he hath done for us the ground whereof also is the promise and nothing else Objections from the present state and Condition of the Soul Weakness and imperfection of Duty Opposition from Indwelling Sin 3. There is another Head of Objections against the souls receiving Consolation from an interest in forgiveness arising from the consideration of its present state and condition as to actual Holiness Duties and sins Souls complain when in Darkness and under Temptations that they cannot find that Holiness nor those fruits of it in themselves which they suppose an interest in pardoning mercy will produce Their hearts they find are weak and all their Duties worthless If they were weighed in the ballance they would be all found too light In the best of them there is such a mixture of Self Hypocrisie Unbelief vain Glory that they are even ashamed and confounded with the Remembrance of them These things fill them with discouragements so that they refuse to be comforted or to entertain any refreshing perswasion from the Truth insisted on but rather conclude that they are utter strangers from that forgiveness that is with God and so continue helpless in their depths According unto the method proposed and hitherto pursued I shall only lay down some such general Rules as may support a soul under the despondencies that are apt in such a condition to befall it that none of these things may weaken it in its endeavour to lay hold of forgiveness And First This is the proper place to put in execution our seventh Rule to take heed of heartless complaints when vigorous actings of Grace are expected at our hands If it be thus indeed why lye you on your faces why do you not rise and put out your selves to the utmost giving all diligence to add one Grace to another untill you find your selves in a better frame Supposing then the putting of that Rule into practice I add that 1. Known Holiness is apt to degenerate into self righteousness What God gives us on the account of Sanctification we are ready enough to reckon on the score of Justification It is a hard thing to feel Grace and to believe as if there were none We have so much of the Pharisee in us by nature that it is sometimes well that our Good is hid from us We are ready to take our Corn and Wine and bestow them on other Lovers Were there not in our hearts a spiritually sensible principle of corruption and in our duties a discernable mixture of self it would be impossible we should walk so humbly as is required of them who hold communion with God in a Covenant of Grace and pardoning mercy It is a good life which is attended with a faith of Rightcousness and a sense of corruption Whilest I know Christs Righteousness I shall the less care to know my own Holiness To be holy is necessary to know it sometimes a Temptation 2. Even Duties of Gods Appointment when turned into self-righteousness are Gods great abhorrency Isa. 66. 2 3. What hath a good Original may be vitiated by a bad End 3. Oftentimes Holiness in the heart is more known by the Opposition that is made there to it than by its own prevalent working The Spirits Operation is known by the flesh's opposition We find a mans strength by the burdens he carryes and not the pace that he goes Oh wretched man that I am who shall deliver me from the body of this death is a better evidence of Grace and Holiness than God I thank thee I am not as other men a heart pressed grieved burdened not by the guilt of sin only which reflects with trouble on an awakened conscience but by the close adhering power of Indwelling sin tempting seducing soliciting hindring captivating conceiving restlesly disquieting may from thence have as clear an evidence of holiness as from a delightful fruit-bearing What is it that is troubled and grieved in thee What is it that seems to be almost killed and destroyed that crys out complains longs for deliverance is it not the new Creature is it not the principle of spiritual life whereof thou art partaker I speak not of trouble and disquietments for sin committed nor of fears and perturbations of mind left sin should break forth to loss shame ruine dishonour nor of the contending of a convinced Conscience lest Damnation should ensue but of the striving of the spirit against sin out of a hatred and a loathing of it upon all the mixt Considerations of Love Grace Mercy Fear the beauty of Holiness Excellency of communion with God that are proposed in the Gospel If thou seemest to thy self to be only passive in these things to do nothing but to endure the Assaults of sin Yet if thou art sensible and standest under the stroke of it as under the stroke of an Enemy there is the root of the matter And as it is thus as to the substance and Being of Holiness so it is also as to the degrees of it Degrees of Holiness are to be measured more by Opposition than self operation He may have more Grace than another who brings not forth so much fruit as the other
and the Son of man is but a worm Job 25. 6. And therefore sayes Job himself I have said to corruption thou art my father and to the worm thou art my mother and my sister chap. 17. 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 say thou art a God in the hands of him that slayes thee Ezek. 28. 9. That severe conviction did God provide for his pride Thou shalt be a man and no God in the hand of him that slayes thee And when Herod prided himself in the acclamations of the vain multitude the voice of God and not of a man The Angel of the Lord filled that God immediately with worms which slew him and devoured him Acts 12. 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 prayes Psal. 9. 20. Put them in fear O Lord that the Nations may know themselves to be but men so and no more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 meer nothing or as David much better Every man living in his best condition is altogether vanity Psal. 39. 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. 4. 14. But enough hath been spoken by many on this subject And we that have seen so many thousands each week in one City carryed 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 our selves 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 thy self 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 magnifie thy self 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 poâ—sheards may contend with the potsheards of the earth but wo 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. 7. 20. I have sinned what shall I do unto thee O thou preserver of men If this consideration will not satisfie 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. 3. 19. And why should a living man complain saith the Prophet Lament 3. 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 against 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 whilest 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 judgements of God that are rendred 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 alwayes 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 easie 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 prosessedly 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 our selves 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 wayes 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 Judgements 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 ruine 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 7. 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 our selves we are not able to make a right judgement of what is good for us what evil unto us or what tends most directly unto our chiefest
exhortation doth not lie so much in this that there is Redemption with God as that this Redemption is plenteous or abundant Secondly Here is an intimation in the Word it self of that Relation which the Goodness and Grace of God proposed hath to the blood of Christ whence it is called Redemption This as was shewed in the opening of the words hath respect unto a price the price whereby we are bought that is the blood of Christ. This is that whereby way is made for the exercise of mercy towards sinners Redemption which properly denotes actual deliverance is said to be with God or in him as the effect in the cause The causes of it are his own Grace and the blood of Christ. There are these prepared for the redeeming of Believers from sin and trouble unto his own glory And herein lyeth the incouragement that the Psalmist proposeth unto the performance of the duty exhorted unto namely to wait on God It is taken from God himself as all incouragements unto sinners to draw nigh unto him and to wait for him must be Nothing but himself can give us confidence to go unto him And it is suited unto the state and condition of the soul under consideration Redemption and Mercy are suited to give relief from sin and misery Thirdly The last verse contains a promise of the issue of the performance of this duty He shall redeem his people from all their iniquities Two things are observable in the words 1. The Certainty of the Issue or event of the duty mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall or he will redeem he will assuredly do so Now although this in the Psalmist is given out by Revelation and is a new promise of God yet as it relates to the condition of the soul here expressed and the discovery made by saith of forgiveness and Redemption with God the Certainty intended in this Assertion is built upon the principles before laid down Whence therefore doth it appear whence may we infallibly conclude that God will redeem his Israel from all their iniquities I answer 1. The Conclusion is drawn from the Nature of God There is forgiveness and Redemption with him and he will act towards his people suitably to his own nature There is Redemption with him and therefore he will redeem forgiveness with him and therefore he will forgive As the Conclusion is certain and infallible that wicked men ungodly men shall be destroyed because God is Righteous and holy his Righteousness and Holiness indispensibly requiring their destruction so is the Redemption and Salvation of all that believe certain on this account namely because there is forgiveness with him he is good and gracious and ready to forgive his Goodness and Grace requires their Salvation 2. The Conclusion is certain upon the account of Gods Faithfulness in his Promises He hath promised that those who wait on him shall not be ashamed that their expectation shall not be disappointed whence the Conclusion is certain that in his time and way they shall be redeemed 2. There is the Extent of this deliverance or Redemption shall redeem Israel from all their Iniquities It was shewed in the opening of the verse that this word denotes either sin procuring trouble or trouble procured by sin and there is a respect unto both sin and its punishment From both from all of both kind God will redeem his Israel Not this or that evil this or that sin but from all evil all sin He will take all sins from their souls and wipe all tears from their Eyes Now God is said to do this on many accounts 1. On the account of the Great Cause of all actual deliverance and Redemption the blood of Christ. He hath laid an assured foundation of the whole work the price of Redemption is paid and they shall in due time enjoy the Effects and fruits of it 2. Of the Actual Communication of the Effects of that Redemption unto them This is sure to all the Elect of God to his whole Israel They shall all be made partakers of them And this is the end of all the promises of God and of the grace and mercy promised in them namely that they should be means to exhibit and give out to Believers that Redemption which is purchased and prepared for them and this is done two wayes 1. Partially initially and gradually in this life Here God gives in unto them the pardon of their sins being justified freely by his grace and in his Sanctification of them through his spirit gives them delivery from the power and dominion of sin Many troubles also he delivers them from and from all as far as they are Poenal or have any mixture of the Curse in them 2. Compleatly Namely when he shall have freed them from sin and trouble and from all the effects and consequents of them by bringing them unto the enjoyment of himself in Glory 3. The Words being thus opened we may briefly in the next place consider what they express concerning the State Condition or Actings of the soul which are represented in this Psalm Having himself attained unto the State before described and being engaged resolvedly into the performance of that duty which would assuredly bring him into an haven of full rest and peace the Psalmist applyes himself unto the residue of the Israel of God to give them incouragement unto this duty with himself from the Experience that he had of a blessed success therein As if he had said unto them Ye are now in Affictions and under troubles and that upon the account of your sins and provocations A condition I Confess sad and deplorable but yet there is hope in Israel concerning these things For consider how it hath been with me and how the Lord hath dealt with me I was in depths inexpressible and saw for a while no way or means of delivery But God hath been pleased graciously to reveal himself unto me as God pardoning Iniquity transgression and sin and in the Consolation and supportment which I have received thereby I am waiting for a full participation of the fruits of his Love Let me therefore prevail with you who are in the like condition to steer the same course with me Only let your expectations be fixed in mercy and Soveraign Grace without any regard unto any priviledge or worth in your selves Rest in the plenteous redemption those stores of Grace which are with Jehovah and according to his faithfulness in his promises he will deliver you out of all perplexing troubles Having thus opened the Words I shall now only name the doctrinal Observations that are tendred from them and so put a close to these Discourses As Obs. 1. The Lord Jehovah is the only hope for sin-distressed souls Hope in the Lord This hath been sufficiently discovered and confirmed on sundry passages in the Psalm Obs. 2. The Ground of all hope and Expectation of relief in sinners is meer Grace Mercy and Redemption Hope in the Lord
for with him there is Redemption All other grounds of hope are false and deceiving Obs. 3. Inexhaustible stores of Mercy and Redemption are needful for the incouragement of sinners to rest and wait on God With him is plentiful Redemption Such is your misery so pressing are your fears and disconsolations that nothing less than boundless Grace can relieve or support you there are therefore such Treasures and stores in God as are suited hereunto With him is Plenteous Redemption Obs. 4. The Ground of all the dispensation of Mercy Goodness Grace and forgiveness which is in God to Sinners is laid in the blood of Christ. Hence it is here called Redemption Unto this also we have spoken at large before Obs. 5. All that wait on God on the account of Mercy and Grace shall have an undoubted Issue of peace He shall redeem Israel let him saith God lay hold of my Arm that he may have peace and he shall have peace Isa. 27. 3. Obs. 6. Mercy given to them that wait on God shall in the close and issue be every way full and satisfying He shall redeem his people from all their Iniquities And these Propositions do arise from the words as absolutely considered and in themselves If we mind their Relation unto the peculiar Condition of the soul represented in this Psalm they will yet afford us the ensuing Observations Obs. 1. They who out of depths have by faith and waiting obtained mercy or are supported in waiting for a sense of believed mercy and forgiveness are fitted and only they are fitted to Preach and declare Grace and mercy unto others This was the Case with the Psalmist Upon his emerging out of his own depths and streights he declares the mercy and redemption whereby he was delivered unto the whole Israel of God Obs. 2. A saving participation of Grace and forgiveness leaves a deep Impression of its fulness and excellency on the soul of a sinner So was it here with the Psalmist Having himself obtained Forgiveness he knows no bounds or measure as it were in the extolling of it There is with God Mercy Redemption Plenteous Redemption redeeming from all Iniquity I have found it so and so will every one do that shall believe it Now these Observations might all of them especially the two last receive an useful improvement But whereas what I principally intended from this Psalm hath been at large insisted on upon the first verses of it I shall not here further draw forth any Meditations upon them but content my self with the Exposition that hath been given of the design of the Psalmist and sense of his words in these last verses FINIS 1. Out of the depths have I cryed unto thee O Lord. 2. Lord hear my voice let thine ears be attentive to the voyce of my supplications 3. If thou Lord shouldst mark iniquities O Lord who shall stand 4. But there is forgiveness with thee that thou maist be feared 5. I wait for the Lord my soul doth wait and in his word do I hope 6. My soul waiteth for the Lord more than they that watch for the morning I say more than they that watch for the morning 7. Let Israel hope in the Lord for with the Lord there is mercy and with him is plenteous Redemption 8. And he shall redeem Israel from all his Iniquities General Scope of the whole Psalm The two first Verses opened Depths of trouble on the account of Sin Depths of Sin wherein they consist The Nature and Extent of supplies of Grace according to the Covenant The Power of Indwelling Sin Gods Soveraignty in dealing with Believers in their sins Sins occasioning great distresses Aggravations of sins causing distresses The second Verse opened Actings of a Believer under distress from sin False ways of relieving souls in distress Earnestness of a distressed soul in its Applications unto God Grounds of earnestness in Applications unto God Earnestness c. wherein it consisteth Verse 3. opened Propositions from Verse 3. Terror arising from a sense of the guilt of sin Gods marking sin and mans salvation inconsistent The souls actings towards a Recovery Sense of sin wherein it consists Nature and Causes of Gospel convictions of sin Acknowledgement of sin the true nature of it Self-condemnation wherein it consists Miscarriages in persons convinced of sin The fourth Verse opened Doctrinal Observations from V. 4. No approaching unto God without a discovery of forgiveness Forgiveness a great Mysterie Testimony of a natural consciscience against the forgiveness of sin Testimony of the Law against the forgiveness of sin False Presumptions of Forgiveness The true Nature of Gospel forgiveness Forgiveness as it relates to the Nature of God Forgiveness as it relates to the free Acts of Gods Will. Forgiveness as it hath respect to the blood of Christ. Forgiveness as it relates unto the Promise What faith respects in Forgiveness Forgiveness discovered to Faith alone Discovery of Forgiveness a great supportment Particular Assurance attainable Duty of Believers to endeavour Assurance Causes and Effects of Assurance Saving Faith where there is no Assurance Discovery of forgiveness a great supportment to intangled souls Effects of the Discovery of Forgiveness in God Means whereby a Discovery of Forgiveness yields supportment Abiding with God wherein it consisteth Waiting on God from a Discovery of Forgiveness Discovery of Forgiveness prepares the soul to receive it Vain pretences of Faith discovered Essential properties of Gods nature how made known Free Acts of Gods Will how they may be known Forgiveness not revealed by the work of Providence about the first sin Forgiveness discovered in the first Promise Sacrifices an Evidence of Forgiveness Forgiveness with God manifested by his Prescription of Repentance Confirmation of the Truth of Forgiveness necessary Necessity of producing Arguments to prove forgiveness Some sinners actually pardoned and accepted with God Patience of God towards the World an evidence of forgiveness Experience of the Saints giveing Testimony to Forgiveness The Evidence that is in Spiritual Experience Religious Worship of sinners an Evidence of Forgiveness with God Especial Ordinances evidencing forgiveness Prayer for the Pardon of sin commanded Forgiveness manifested in the New Covenant Nature Use and End of the first Covenant Reason of Alteration of the first Covenant Forgiveness confirmed by the Oath of God Forgiveness confirmed by the Name of God 〈◊〉 of Gods Nature manifesting Forgiveness What it is to give Glory to God Glory arising to God by Forgiveness Forgiveness manifested in the Death of Christ. Our Obligation unto mutual forgiveness proves forgiveness in God Properties of Divine forgiveness Forgiveness believed by Few Exhortations unto Believing Terms of Peace with God Equal and Holy Certainty of the final Ruine of them who believe not Exhortation to Believing enforced Christ the only Judge of our spiritual condition Self-condemnation consistent with Gospel Justification and Peace Gospel Assurance wherein it consisteth Sense of sin consistent with Assurance Sorrow for sin consistent with Assurance Sense of the power of sin consistent with Assurance Fears and Temptations consistent with Assurance The Nature and Effects of Gospel Assurance Effects of Gospel Assurance in Believers Waiting necessary to obtain Peace Search of Sin necessary to consolation Unbelief and Jealousie distinguished Different Effects of Unbelief and Jealousie Differences between faith and spiritual sense Spiritual sense wherein it consists Foundation and Spiritual Building distinguished Complaints fruitless and heartless to be avoided Hasty Expressions concerning God to be avoided Judgement of mens states in the hand of Christ alone The least Appearances of Grace to be improved Afflictions a cause of spiritual disquictments Means of the Aggravation of Affliction Rules to be observed concerning Afflictions Objections against Believing from the State of the Soul Two different estates whereunto all men belong Saving Grace specifically distinct from common Grace Difference between the State of Grace and Nature discernable Believers may know themselves to be born of God Rules whereby men may judge of their Condition in respect of Inherent Grace Objections from weakness in Duty and the power of Sin V. 5 6. V. 5 6. opened Waiting the first fruit of Faith in a way of Duty Waiting on God wherein it consists God himself the Object of our Waiting Waiting on God whence so necessary Considerations of Gods Being and Attributes rendring Waiting necessary Considerations of Gods Righteousness in his Judgements Considerations of our own Condition tending to Humble us Supportment in trouble from the Word of Promise Psal. 130. v. 7 8. Exposition of vers 7 8.
〈◊〉 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 wayes are not my wayes 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 is above the Earth so are my thoughts in this matter above your thoughts This is an expression to set out the largest and most unconceivable 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 bryar of disputing quarelsom unbelief This or that Circumstance or Aggravation this or that unparalleld 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 Wayes 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. 11. 9. I will not execute the fierceness of my wrath I will not return to destroy Ephraim for I AM GOD AND NOT MAN Our satisfaction in this matter is to be taken from his Nature where 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 boundlesness to the forgiveness that is with him and exalts it above all our thoughts and wayes 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 falsly imagine that forgiveness to it self from the Idol of its heart as faith may in the way of God find in him and obtain from him For Secondly God engageth his infinite Excellencies to demonstrate the Greatness and Boundlesness of his forgiveness He proposeth them unto our Considerations to convince us that we shall find pardon with him suitable and answerable unto them See Isa. 40. 27 28 29 30 31. Why sayest thou O Jacob and speakest O Israel my way is hid from the Lord and my judgement 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 encreaseth strength even the youths shall faint and be weary and the young men shall utterly fail but they that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary and they shall walk and not be 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 Unchangableness 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 an high provocation and a most severe threatning of their destruction thereon Numb 14. 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 Al-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 streighten 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 then 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 streigthning and narrowing of it render it unworthy of him whose Excellencies are all infinite and whose wayes on that account are incomprehensible If then we resolve to rreat 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 cryes out If thou canst do any thing have compassion on us and help us Mark 9. 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 untill he had instructed him in this matter saith he v. 23. If thou canst believe all things are possible unto him that believeth Mistake not if thy Child be not cured it is not for