A
practical exposition upon
wherein
the nature of the forgiveness of sin is declared; the truth and reality of it asserted; and the case of a soul distressed with the guilt of sin, and relieved by a discovery of forgiveness with God, is at large discoursed.
“Search the Scriptures.” —
Imprimatur,
Dom. Episc. Lond. à Sac. Dom.
Octob. 12, 1668.
The circumstances in which this
Exposition of
The original imprimatur of the volume bears date 1668; and such, according to all authorities, was the year in which it first appeared. We have seen an edition printed in 1669, and another printed in 1680. The latter must correspond with, and must have been printed from the first edition, for it contains some sentences quite obscure and incomplete, which are corrected in the edition of 1669. It is singular, also, that every modern reprint should embody the inaccuracies of the first edition. — Ed.
Christian Reader,
The ensuing exposition and discourses are intended for the benefit of those whose spiritual state and condition is represented in the psalm here explained. That these are not a few, that they are many, yea, that to some part or parts of it they are all who believe, both the Scriptures and their own experience will bear testimony. Some of them, it may be, will inquire into and after their own concernments, as they are here declared. To be serviceable to their faith, peace, and spiritual consolation hath been the whole of my design. If they meet with any discovery of truth, any due application of it to their consciences, any declaration of the sense and mind of the Holy Ghost in the Scriptures, suitable unto their condition and useful to their edification, much of my end and purpose is obtained.
I know some there are that dislike all discourses of this
nature, and look upon them with contempt and scorn; but why they should so
do I know not, unless the gospel itself, and all the mysteries of it, be
folly unto them. Sin and grace in their original causes, various respects,
consequents, and ends, are the principal subjects of the whole Scripture,
of the whole revelation of the will of God to mankind. In these do our
present and eternal concernments lie, and from and by them hath God
designed the great and everlasting exaltation of his own glory. Upon these
do turn all the transactions that are between God and the souls of men.
That it should be an endeavour needless or superfluous, to inquire into the
will of God about, and our own interest in, these things, who can imagine?
Two ways there are whereby this may be done, — first, speculatively, by a
due investigation of the nature of these things, according as their
doctrine is declared in the Scripture. An endeavour according to the mind
of God herein is just and commendable, and comprehensive of most of the
chief heads of divinity. But this is not to be engaged in for its own
sake. The knowledge of God and spiritual things has this proportion unto
practical sciences, that the end of all its notions and doctrines consists
in practice. Wherefore, secondly, these things are to be considered
practically; that is, as the souls and consciences of men are actually
concerned in them and conversant about them. How men contract the guilt of
sin, what sense they have and ought to have thereof, what danger they are
liable unto thereon, what perplexities and distresses their souls and
consciences are reduced to thereby, what courses they fix upon for their
relief; as also, what is that grace of God whereby alone they may be
delivered, wherein it consists, how it was prepared, how purchased, how it
is proposed, and how it may be attained; what effects and consequents a
participation of it doth produce; how in these things faith and obedience
unto God, dependence on him, submission to him, waiting for him, are to be
exercised, — is the principal work that those who are called unto the
dispensation of the gospel ought to inquire into themselves, and to
acquaint others withal. In the right and due management of these things,
whether by writing or oral instruction, with prudence, diligence, and zeal,
doth consist their principal uesfulness in reference unto the glory of God
and the everlasting welfare of the
Into this treasury, towards the service of the house of God, it is that I have east my mite in the ensuing exposition and discourses on the 130th Psalm. The design of the Holy Ghost was therein to express and represent, in the person and condition of the psalmist, the case of a soul entangled and ready to be overwhelmed with the guilt of sin, relieved by a discovery of grace and forgiveness in God, with its deportment upon a participation of that relief. After the exposition of the words of the text, my design and endeavour hath been only to enlarge the portraiture here given us in the psalm of a believing soul in and under the condition mentioned; to render the lines of it more visible, and to make the character given in its description more legible; and withal, to give unto others in the like condition with the psalmist a light to understand and discern themselves in that image and representation which is here made of them in the person of another. To this end have I been forced to enlarge on the two great heads of sin and grace, — especially on the latter, here called the “forgiveness that is with God.” An interest herein, a participation hereof, being our principal concernment in this world, and the sole foundation of all our expectations of a blessed portion in that which is to come, it certainly requires the best and utmost of our endeavours, as to look into the nature, causes, and effects of it, so especially into the ways and means whereby we may be made partakers of it, and how that participation may be secured unto us unto our peace and consolation; as also into that love, that holiness, that obedience, that fruitfulness in good works, which, on the account of this grace, God expecteth from us and requireth at our hands. An explication of these things is that which I have designed to ensue and follow after in these discourses, and that with a constant eye, as on the one hand to the sole rule and standard of truth, the sacred Scriptures, especially that part of it which is under peculiar consideration; so, on the other, to the experience and service unto the edification of them that do believe, whose spiritual benefit and advantage, without any other consideration in the world, is aimed at in the publishing of them.
An
Exposition upon Psalm CXXX.
Verses 1, 2. — O Lord, through my manifold sins and provocations, I have brought myself into great distresses. Mine iniquities are always before me, and I am ready to be overwhelmed with them, as with a flood of waters; for they have brought me into depths, wherein I am ready to be swallowed up. But yet, although my distress be great and perplexing, I do not, I dare not, utterly despond and cast away all hopes of relief or recovery. Nor do I seek unto any other remedy, way, or means of relief; but I apply myself to thee, Jehovah, to thee alone. And in this my application unto thee, the greatness and urgency of my troubles makes my soul urgent, earnest, and pressing in my supplications. Whilst I have no rest, I can give thee no rest. Oh, therefore, attend and hearken unto the voice of my crying and supplications!
Verse 3. — It is true, O Lord, thou God great and terrible,
that if thou shouldst deal with me in this condition, with any man living,
with the best of thy saints, according to the strict and exact tenor of the
law, which first represents itself to my guilty conscience and
Verse 4. — But, O Lord, this is not absolutely and universally the state of things between thy Majesty and poor sinners; thou art in thy nature infinitely good and gracious, ready and free in the purposes of thy will to receive them. And there is such a blessed way made for the exercise of the holy inclinations and purposes of thy heart towards them, in the mediation and blood of thy dear Son, that they have assured foundations of concluding and believing that there is pardon and forgiveness with thee for them, and which, in the way of thine appointments, they may be partakers of. This way, therefore, will I, with all that fear thee, persist in. I will not give over, leave thee, or turn from thee, through my fears, discouragements, and despondencies; but will abide constantly in the observation of the worship which thou hast prescribed, and the performance of the obedience which thou dost require, having great encouragements so to do.
Verse 5. — And herein, upon the account of the forgiveness that is with thee, O Lord, do I wait with all patience, quietness, and perseverance. In this work is my whole soul engaged, even in an earnest expectation of thy approach unto me in a way of grace and mercy. And for my encouragement therein hast thou given out unto me a blessed word of grace, a faithful word of promise, whereon my hope is fixed.
Verse 6. — Yea, in the performance and discharge of this duty, my soul is intent upon thee, and in its whole frame turned towards thee, and that with such diligence and watchfulness in looking out after every way and means of thy appearance, of the manifestation of thyself, and coming unto me, that I excel therein those who, with longing desire, heedfulness, and earnest expectation, do wait and watch for the appearance of the morning; and that either that they may rest from their night watches, or have light for the duties of thy worship in the temple, which they are most delighted in.
Verses 7, 8. — Herein have I found that rest, peace, and
satisfaction unto my own soul, that I cannot but invite and encourage
others in the like condition to take the same course with me. Let, then,
all the Israel of God, all that fear him, learn this of me, and from my
experience. Be not hasty in your distresses, despond not, despair not,
turn not aside unto other remedies; but hope in the
The design of the Holy Ghost in this psalm is to express, in the experience of the psalmist and the working of his faith, the state and condition of a soul greatly in itself perplexed, relieved on the account of grace, and acting itself towards God and his saints suitably to the discovery of that grace unto him; — a great design, and full of great instruction.
And this general prospect gives us the parts and scope of the whole psalm; for we have, —
I. The state and condition of the soul therein represented, with his deportment in and under that state and condition, in verses 1, 2:—
“Out of the depths have I cried unto thee, O Lord. Lord, hear my voice; let thine ears be attentive to the voice of my supplications.”
II. His inquiry after relief. And therein are two things that present themselves unto him; the one whereof, which first offers the consideration of itself to him in his distress, he deprecates, verse 3:—
“If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?”
The other he closeth withal, and finds relief in it and supportment by it, verse 4:—
“But there is forgiveness with thee, that thou mayest he feared.”
Upon this, his discovery and fixing on relief, there is the acting of his faith and the deportment of his whole person:—
1. Towards God, verses 5, 6:—
“I wait for the Lord, my soul doth wait, and in his word do I hope. My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning.”
2. Towards the saints, verses 7, 8:—
“Let Israel hope in the Lord: for with the Lord there is mercy, and with him is plenteous redemption. And he shall redeem Israel from all his iniquities.”
And this also gives an account of what is my design from and upon the words of this psalm, — namely, to declare the perplexed entanglements which may befall a gracious soul, such a one as this psalmist was, with the nature and proper workings of faith in such a condition; principally aiming at what it is that gives a soul relief and supportment in, and afterward deliverance from, such a perplexed estate.
The Lord in mercy dispose of these meditations in such a way and manner as that both he that writes and they that read may be made partakers of the benefit, relief, and consolation intended for his saints in this psalm by the Holy Ghost!
The state and condition of the soul here represented as the basis on which the process of the psalm is built, with its deportment, or the general acting of its faith in that state, is expressed in the two first verses:—
“Out of the depths have I cried unto thee, O Lord. Lord, hear my voice: let thine ears be attentive to the voice of my supplications.”
I. The present state of the soul under consideration is included in that expression, “Out of the depths.”
Some of the ancients, as
And, indeed, the word is used to express the depths of the
hearts of men, but utterly in another sense:
But the obvious sense of the place, and the constant use of
the word, will not admit of this interpretation: “E profundis;” from עָמַק, “profundus
fuit,” is מַעֲמַקִּים in the
plural number, “profunditates,” or
“depths.” It is commonly used for valleys, or any deep places whatever,
but especially of waters. Valleys and deep places, because
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:
2. There are internal depths, — depths of
conscience upon the account of sin:
And these are the deeps that are here principally intended.
“Clamat sub molibus et fluctibus
iniquitatem suarum,” says
This the ensuing psalm makes evident. Desiring to be delivered from these depths out of which he cried, he deals with God wholly about mercy and forgiveness; and it is sin done from which forgiveness is a deliverance. The doctrine, also, that he preacheth upon his delivery is that of mercy, grace, and redemption, as is manifest from the close of the psalm; and what we have deliverance by is most upon our hearts when we are delivered.
It is true, indeed, that these deeps do oftentimes concur;
as David speaks, “Deep calleth unto deep,”
Many interpreters think that this was now David’s
condition. By
This, in general, is the state and condition of the soul managed in this psalm, and is as the key to the ensuing discourse, or the hinge on which it turns. As to my intendment from the psalm, that which ariseth from hence may be comprised in these two propositions:—
1. Gracious souls, after much communion with God, may be brought into inextricable depths and entanglements on the account of sin; for such the psalmist here expresseth his own condition to have been, and such he was,
2. The inward root of outward distresses is principally to be attended in all pressing trials; — sin, in afflictions.
Before I proceed at all in the farther opening of the words, they having all of them respect unto the proposition first laid down, I shall explain and confirm the truth contained in it; that so it may be understood what we say, and whereof we do affirm, in the whole process of our discourse.
It is a sad truth that we have proposed unto consideration.
He that hears it ought to tremble in himself, that he may rest in the day
of trouble. It speaks out the apostle’s advice,
Some few instances of the many that are left on record,
wherein this truth is exemplified, may be mentioned:
The matter is more clear in David. Under the Old Testament none loved God more than he; none was loved of God more than he. The paths of faith and love wherein he walked are unto the most of us like the way of an eagle in the air, — too high and hard for us. Yet to this very day do the cries of this man after God’s own heart sound in our ears. Sometimes he complains of broken bones, sometimes of drowning depths, sometimes of waves and water-spouts, sometimes of wounds and diseases, sometimes of wrath and the sorrows of hell; everywhere of his sins, the burden and trouble of them. Some of the occasions of his depths, darkness, entanglements, and distresses, we all know. As no man had more grace than he, so none is a greater instance of the power of sin, and the effects of its guilt upon the conscience, than he. But instances of this kind are obvious, and occur to the thoughts of all, so that they need not be repeated. I shall, then, show, —
First, What in particular is intended by the depths and entanglements on the account of sin, whereinto gracious souls, after much communion with God, may be cast.
Secondly, Whence it comes to pass that so they may be, and that oftentimes so they are.
For the first, some or all of these things following do concur to the depths complained of:—
1. Loss of the wonted sense of the love of God, which
the soul did formerly enjoy. There is a twofold sense of the love of
God, whereof believers in this world may be made partakers. There is the
transient acting of the heart by the Holy Ghost with ravishing,
unspeakable joys, in apprehension of God’s love, and our relation unto him
in Christ. This, or the immediate effect of it, is called “Joy unspeakable
and full of glory,”
Again; there is an abiding, dwelling sense of God’s
love upon the hearts of the most of those of whom we speak, who have
had long communion with God, consisting in a prevailing gospel persuasion
that they are accepted with God in Christ:
2. Perplexed thoughtfulness about their great and
wretched unkindness towards God is another part of the depths of
sin-entangled souls. So David complains:
3. A revived sense of justly deserved wrath
belongs also to these depths. This is as the opening of old wounds. When
men have passed through a sense of wrath, and have obtained deliverance and
rest through the blood of Christ, to come to their old thoughts again, to
be trading afresh with hell, curse, law, and wrath, it is a depth indeed.
And this often befalls gracious souls on the account of sin:
5. There maybe added hereunto prevailing fears for a
season of being utterly rejected by God, of being found a reprobate at the
last day. Jonah seems to conclude so,
6. God secretly sends his arrows into the soul, that
wound and gall it, adding pain, trouble, and disquietness to its
disconsolation:
7. Unspiritedness and disability unto duty, in
doing or suffering, attend such a condition:
Now, I say, a gracious soul, after much communion with God, may, on the account of sin, by a sense of the guilt of it, be brought into a state and condition wherein some, more, or all of these, with other the like perplexities, may be its portion; and these make up the depths whereof the psalmist here complains. What are the sins, or of what sorts, that ordinarily east the souls of believers into these depths, shall be afterwards declared.
First, The nature of the covenant wherein all believers now walk with God, and wherein all their whole provision for obedience is inwrapped, leaves it possible for them to fall into these depths that have been mentioned. Under the first covenant there was no mercy or forgiveness provided for any sin. It was necessary, then, that it should exhibit a sufficiency of grace to preserve them from every sin, or it could have been of no use at all. This the righteousness of God required, and so it was. To have made a covenant wherein there was no provision at all of pardon, and not a sufficiency of grace to keep the covenanters from need of pardon, was not answerable to the goodness and righteousness of God. But he made man upright, who, of his own accord, sought out many inventions.
It is not so in the covenant of grace; there is in it pardon provided in the blood of Christ: it is not, therefore, of indispensable necessity that there should be administered in it grace effectually preserving from every sin. Yet it is on all accounts to be preferred before the other; for, besides the relief by pardon, which the other knew nothing of, there is in it also much provision against sin, which was not in the other:—
1. There is provision made in it against all and every
sin that would disannul the covenant, and make a final separation
between God and a soul that hath been once taken into the bond thereof.
This provision is absolute. God hath taken upon himself the
making of this good, and the establishing this law of the covenant, that it
shall not by any sin be disannulled:
2. There is in this covenant provision made for
constant peace and
3. There is provision made of grace to prevent and
preserve the soul from great and enormous sins, such as in their own
nature are apt to wound conscience, and cast the person into such depths
and
But this provision in the covenant of grace against
peace-ruining, soul-perplexing sins, is not, as to the administration of
it, absolute. There are covenant commands and exhortations, on the
attendance whereunto the administration of much covenant grace doth depend.
To watch, pray, improve faith, to stand on our guard continually, to
mortify sin, to fight against temptations, with steadfastness, diligence,
constancy, are everywhere prescribed unto us; and that in order unto the
insurance of the grace mentioned. These things are on our part the
condition of the administration of that abundant grace which is to preserve
us from soul-entangling sins. So Peter informs us,
And here lies the latitude of the new covenant, here lies the exercise of renewed free-will. This is the field of free, voluntary obedience, under the administration of gospel grace. There are extremes which, in respect of the event, it is not concerned in. To be wholly perfect, to be free from every sin, all failings, all infirmities, that is not provided for, not promised in this covenant. It is a covenant of mercy and pardon, which supposeth a continuance of sin. To fall utterly and finally from God, that is absolutely provided against. Between these two extremes of absolute perfection and total apostasy lies the large field of believers’ obedience and walking with God. Many a sweet, heavenly passage there is, and many a dangerous depth, in this field. Some walk near to the one side, some to the other; yea, the same person may sometimes press hard after perfection, sometimes be cast to the very border of destruction. Now, between these two lie many a soul-plunging sin, against which no absolute provision is made, and which, for want of giving all diligence to put the means of preservation in practice, believers are oftentimes overtaken withal.
4. There is not in the covenant of grace provision made of
ordinary and abiding consolation for any under the guilt of great
sins, or sins greatly aggravated, which they fall into by a neglect of
using and abiding in the fore-mentioned conditions of abounding actual
grace. Sins there are which, either because in their own nature they wound
and waste conscience, or in their effects break forth into scandal, causing
the name of God and the gospel to be evil spoken of, or in some of their
circumstances are full of unkindness against God, do deprive the soul of
its wonted consolation. How, by what means, on what account, such sins
come to terrify conscience, to break the bones, to darken the soul, and to
cast it into inextricable depths, notwithstanding the relief that is
provided of pardon in the blood of Christ, I shall not now declare; that
they will do so, and that consolation is not of equal extent with safety,
we know. Hence God assumes it to himself, as an act of mere sovereign
grace, to speak peace and refreshment unto the souls of his saints in their
depths of sin-entanglements,
Only, this must be observed by the way, that what is spoken
relates to the sense of sinners in their own souls, and not to the nature
of the thing itself. There is in the gospel consolation provided against
the greatest as well as the least sins. The difference ariseth from God’s
sovereign communication of it, according to the tenor of the covenant’s
administration, which we have laid down. Hence, because under Moses’ law
there was an exception made of some sins, for which there was no sacrifice
appointed, so that those who were guilty of them could no way be justified
from them, — that is, carnally, as to their interest in the Judaical church
and polity, — Paul tells the Jews,
And this is the evidence which I shall offer to prove that the souls of believers, after much gracious communion with God, may yet fall into inextricable depths on the account of sin; whence it is that actually they oftentimes do so shall be farther declared.
The principles of this assertion axe known, I shall therefore only touch upon them:—
First. The nature of indwelling sin, as it remains in the best of the saints in this life, being a little considered, will evidence unto us from whence it is that they are sometimes surprised and plunged into the depths mentioned; for, —
1. Though the strength of every sin be weakened by
grace, yet the root of no sin is in this life wholly taken away.
Lust is like the stubborn Canaanites, who, after the general conquest of
the land, would dwell in it still,
3. Indwelling sin though weakened retaineth all its
properties. The properties of a thing follow its nature. Where the
nature of any thing is, there are all its natural properties. What are
these properties of indwelling sin I should here declare, but that I have
handled the whole power and efficacy, the nature and properties of it, in a
treatise to that only purpose. In brief, they are such as it is no wonder
that some believers are by them cast into depths; but it is indeed that
they do escape them. But thereof the reader may see at large my discourse
on this particular subject. See previous treatise in this volume,
p. 153.
Secondly. Add hereunto the power and prevalency of
temptation; which, because also I have already, in a special discourse
to that purpose, See also this volume, p. 87.
Thirdly. The sovereign pleasure of God in dealing with sinning saints must also be considered. Divine love and wisdom work not towards all in the same manner. God is pleased to continue peace unto some with a “non-obstante,” for great provocations. Love shall humble them, and rebukes of kindness shall recover them from their wanderings. Others he is pleased to bring into the depths we have been speaking of. But yet I may say generally, signal provocations meet with one of these two events from God — First, Those in whom they are are left into some signal barrenness and fruitlessness in their generations; they shall wither, grow barren, worldly, sapless, and be much cast out of the hearts of the people of God. Or, secondly, They shall be exercised in these depths, from whence their way of deliverance is laid down in this psalm. Thus, I say, God deals with his saints in great variety; some shall have all their bones broken, when others shall have only the gentle strokes of the rod. We are in the hand of mercy, and he may deal with us as seems good unto him; but for our parts, great sins ought to be attended with expectations of great depths and perplexities.
And this is the state of the soul proposed in this psalm,
and by us, unto consideration. These are the depths wherein it is
entangled; these are the ways and means whereby it is brought into these
depths. Its deportment in and under this state and condition lies next in
our way. But before I proceed thereunto, I shall annex some few things
unto what hath been delivered, tending to the farther opening
First, Sins in their own nature
wasting conscience are of this sort; sins that rise in opposition
unto all of God that is in us; that is, the light of grace and nature also.
Such are the sins that cast David into his depths; such are the sins
enumerated,
Secondly. There are sins which, though they do not rise up
in the conscience with such a bloody guilt as those mentioned, yet, by
reason of some circumstances and aggravations, God takes them so
unkindly as to make them a root of disquietness and trouble to the soul all
its days. He says of some sins of ungodly men, “As I live, this iniquity
shall not be purged from you until ye die. If you are come to this height,
you shall not escape. I will not spare you.” And there are provocations
in his own people which may be so circumstantiated as that he will not let
them pass before he have cast them
1. Miscarriages under signal enjoyments of love and
kindness from God are of this sort. When God hath given unto any one
expressive manifestations of his love, convinced him of it, made him say in
the inmost parts of his heart, “This is undeserved love and kindness;” —
then for him to be negligent in his walking with God, it carrieth an
unkindness with it that shall not be forgotten. It is a remark upon the
miscarriages of Solomon, that he fell into them after God had “appeared
unto him twice.” And all sins under or after especial mercies will meet,
at one time or other, especial rebukes. Nothing doth more distress the
conscience of a sinner than the remembrance, in darkness, of abused light;
in desertions, of neglected love. This God will make them sensible of.”
Though I have redeemed them,” saith God, “yet they have spoken lies against
me,”
2. Sins under or after great afflictions are of this importance also. God doth not afflict willingly, or chasten us merely for his pleasure; he doth it to make us partakers of his holiness. To take so little notice of his hand herein, as under it or after it not to watch against the workings and surprisals of sin, it hath unkindness in it: “I smote him,” saith God, “and he went on frowardly in the way of his own heart.” These provocations of his sons and daughters he cannot bear with. Hath God brought thee into the furnace, so that thou hast melted under his hand, and in pity and compassion hath given thee enlargement? — if thou hast soon forgotten his dealings with thee, is it any wonder if he mind thee again by troubles in thy soul?
3. Breaking off from under strong convictions and
dawnings of love before conversion, are oftentimes remembered upon the
conscience afterward. When the Lord by his Spirit shall mightily convince
the heart of sin, and make withal some discoveries of his love and the
excellencies of Christ unto it, so that it begins to yield and be
overpowered, being almost persuaded to be a Christian; — if, then,
4. Sudden forgetfulness of endearing manifestations of
special love. This God cautions his people against, as knowing their
proneness thereunto:
5. Great opportunities for service neglected and great gifts not improved are oftentimes the occasion of plunging the soul into great depths. Gifts are given to trade withal for God. Opportunities are the market-days for that trade. To napkin up the one and to let slip the other will end in trouble and disconsolation. Disquietments and perplexities of heart are worms that will certainly breed in the rust of unexercised gifts. God loseth a revenue of glory and honour by such slothful souls; and he will make them sensible of it. I know some at this day whom omissions of opportunities for service are ready to sink into the grave.
6. Sins after especial warnings are usually thus
issued. In all that variety of special warnings which God is pleased to
use towards sinning saints, I shall single out one only:— When a soul is
wrestling
7. Sins that bring scandal seldom suffer the soul
to escape depths. Even in great sins, God in chastening takes more notice
ofttimes of the scandal than the sin; as
And many other such aggravations of sins there are, which heighten provocations in their own nature not of so dreadful an aspect as some others, into a guilt plunging a soul into depths. Those which have been named may suffice in the way of instance; which is all that we have aimed at, and therefore forbear enlargements on the several heads of them.
The consideration of some aggravations of the guilt of these sins, which bring the soul usually into the condition before laid down, shall close this discourse:—
1. The soul is furnished with a principle of grace,
which is continually operative and working for its preservation from such
sins. The new creature is living and active for its own growth,
increase, and security, according to the tenor of the covenant of grace:
2. Whereas this new creature, this principle of life and
obedience, is not able of itself to preserve the soul from such sins as
will bring
3. Much to the same purpose may be spoken about that signal provision that is made against such sins as these in the covenant of grace, as hath been already declared; but I shall not farther carry on this discourse.
And this may suffice as to the state and condition of the
soul in this psalm represented. We have seen what the depths are wherein
it is entangled, and by what ways and means any one may come to be cast
into them. The next thing that offers itself unto our consideration
II. The words of these two first verses declare also the deportment of the soul in the condition that we have described; that is, what it doth, and what course it steers for relief.” I have cried unto thee, O Lord. Lord, hear my voice: let thine ears be attentive to the voice of my supplications.”
There is in the words a general application made in a
tendency unto relief; wherein is first to be considered to whom the
application is made; and that is Jehovah: “I have cried unto thee,
Jehovah.” God gave out that name to his people to confirm their faith in
the stability of his promises,
In the application itself may be observed, — First, The anthropopathy of the expression. He prays that God would cause his ears to be attentive; after the manner of men who seriously attend to what is spoken to them, when they turn aside from that which they regard not. Secondly, The earnestness of the soul in the work it hath in hand; which is evident both from the reduplication of his request, “Lord, hear my voice: let thine ears be attentive to the voice of my supplications;” and the emphaticalness of the words he maketh use of: “Let thine ears,” saith he, “be קַשֻּׁבוֹת, — diligently attentive.” The word signifies the most diligent heedfulness and close attention: “Let thine ears be very attentive.” And unto what? לְקוֹל תַּחֲנוּנָי, — “To the voice of my supplications.” “Deprecationum mearum,” generally say interpreters; — “Of my deprecations,” or earnest prayers for the averting of evil or punishment. But the word is from חָנַן, “Gratiosus fuit,” to be gracious or merciful; so that it signifies properly supplication for grace.” Be attentive,” saith he, “O Lord, unto my supplications for grace and mercy, which, according to my extreme necessity, I now address myself to make unto thee.” And in these words doth the psalmist set forth in general the frame and working of a gracious soul being cast into depths and darkness by sin.
The foundation of what I shall farther thence pursue lies m these two propositions:—
Secondly, Depths of sin-entanglements will put a gracious soul on intense and earnest applications unto God: “Lord, hear; Lord, attend.” Dying men do not use to cry out slothfully for relief.
What may be thought necessary in general for the direction of a soul in the state and condition described, shall briefly be spoken unto from these two propositions:—
1. Trouble, danger, disquietment, arguing not only
things evil, but a sense in the mind and soul of them, will of themselves
put those in whom they are upon seeking relief. Every thing would
naturally be at rest. A drowning man needs no exhortation to endeavour his
own deliverance and safety; and spiritual troubles will, in like manner,
put men on attempts for relief. To seek for no remedy is to be senselessly
obdurate, or wretchedly desperate, as Cain and Judas. We may suppose,
then, that the principal business of every soul in depths is to endeavour
deliverance. They cannot rest in that condition wherein they have no rest.
In this endeavour, what course a gracious soul steers is laid down in the
first proposition, negatively and positively. He applies himself not to
any thing but God; he applies himself unto God. An eminent instance we
have of it in both parts, or both to the one side and the other,
Several things there are that sinners are apt to apply
themselves unto for relief in their perplexities, which prove unto them as
waters that fail. How many things have the Romanists invented to deceive
souls withal! Saints and angels, the blessed Virgin, the wood of the
cross, confessions, penances, masses, pilgrimages, dirges, purgatories,
papal pardons, works of compensation, and the like, are made entrances for
innumerable souls into everlasting ruin. Did they know the terror of the
Lord, the nature of sin, and of the mediation of Christ, they would be
ashamed and confounded in themselves for these abominations; they would not
say unto these their idols, “Ye are our gods; come and save us.” How short
do all their contrivances come of his that would fain be offering “rivers
of oil, yea, the fruit of his body, for the sin of his soul, his first-born
for his transgression,”
There are also other ways whereby sinful souls destroy
themselves
2. Herein it is intense, earnest, and urgent;
which was the second thing observed. It is no time now to be slothful.
The soul’s all, its greatest concernments are at the stake. Dull, cold,
formal, customary applications to God will not serve the turn. Ordinary
actings of faith, love, fervency; usual seasons, opportunities, duties,
answer not this condition. To do no more than ordinary now is to do
nothing at all. He that puts forth no more strength and activity for his
deliverance
This is that which is aimed at — If a gracious soul be brought into the depths before mentioned and described, by reason of sin, when the Lord is pleased to lead him forth towards a recovery, he causeth him to be vigorous and restless in all the duties whereby he may make application to him for deliverance. Now, wherein this intenseness and earnestness of the soul, in its applications unto God, doth principally consist I shall briefly declare, when I have touched a little upon some considerations and grounds that stir it up thereunto:—
(2.) They have a deep sense of these their great
concernments. All men are equally concerned in the love of God and pardon
of sin. Every one hath a soul of the same immortal constitution, equally
capable of bliss and woe. But yet we see most men are so stupidly
[1.] They have a saving spiritual fight, whereby
they are able to discern the true nature of sin and the terror of the Lord:
for though they are now supposed to have lost the comforting light of the
Spirit, yet they never lose the sanctifying light of the Spirit, the light
whereby they are enabled to discern spiritual things in a spiritual manner;
this never utterly departs from them. By this they see sin to be
“exceeding sinful,”
[2.] They remember what it cost them formerly to deal with God about sin; and hence they know it is no ordinary matter they have in hand. They must again to their old work, take the old cup into their hands again. A recovery from depths is as a new conversion.
Ofttimes in it the whole work, as to the soul’s apprehension, is gone over afresh. This the soul knows to have been a work of dread, terror, and trouble, and trembles in itself at its new trials. And, —
[3.] The Holy Ghost gives unto poor souls a fresh sense of their deep concernments, on purpose that it may be a means to stir them up unto these earnest applications unto God. The whole work is his, and he carries it on by means suited to the compassing of the end he aimeth at; and by these means is a gracious soul brought into the frame mentioned. Now, there are sundry things that concur in and unto this frame:—
1st. There is a continual thoughtfulness
about the sad condition wherein the soul is in its depths. Being deeply
affected with their condition, they are continually ruminating upon it, and
pondering it in their minds. So David declares the case to have been with
him:
2dly. We see the application itself consists in and is made by the prayer of faith, or crying unto God. Now, this is done with intenseness of mind; which hath a twofold fruit or propriety, — (1st.) Importunity; and, (2dly.) Constancy.
It is said of our blessed Saviour, that when he was in his
depths about our sins, “he offered up prayers and supplications, with
strong cries and tears,”
(1st.) Importunity. The power of the
importunity of faith our Saviour hath marvellously set out,
(2dly.) Constancy also flows from intenseness. Such a soul will not give over until it obtain what it aims at and looks for; as we shall see in our process in opening this psalm.
And this is in general the deportment of a gracious
soul in the condition here represented unto us. As poor creatures
love their peace, as they love their souls, as they tender the glory of
God, they are not to be wanting in this duty. What is the reason that
controversies hang so long between God and your souls, that it may be you
scarce see a good day all your lives? Is it not, for the most part, from
your sloth and despondency of spirit? You will not gird up the loins of
your minds, in dealing with God, to put them to a speedy issue in the blood
of Christ. You go on and off, begin and cease, try and give over; and, for
the most part, though your case be extraordinary, content
yourselves with ordinary and customary applications unto God.
This makes you wither, become useless, and pine away in and under your
perplexities. David did not so; but after
The general frame of a gracious soul, in its perplexities about sin, hath been declared. Its particular actings, what it doth, what it meets withal, are nextly represented unto us.
First, then, in particular, it cries out, “If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?”
There is in the words a supposition, and an inference on that supposition. In the supposition there is, — 1. The name of God, that is fixed on as suited unto it; and, 2. The thing itself supposed. In the inference there is expressed the matter of it, to “stand;” and the manner of its proposal, wherein two things occur — 1. That it is expressed by way of interrogation. 2. The indefiniteness of that interrogation, “Who shall stand?”
“If thou, Lord.” He here fixes on
another name of God, which is Jah; — a name, though from the same root with
the former, yet seldom used but to intimate and express the terrible
majesty of God: “He rideth on the heavens, and is extolled by his name
Jah,”
What, then, saith he to Jah? אִם־עֲוֹנוֹת תִּשְׁמָר, — “If thou
shouldest mark iniquities.” שָמַר is
to observe and keep as in safe custody; to keep, preserve, and watch
diligently; so to remark and observe, as to retain that which is observed,
to ponder it, and lay it up in the heart.
The marking of iniquities, then, here intended, is God’s so far considering and observing of them as to reserve them for punishment and vengeance. In opposition unto this marking, he is said not to see sin, to overlook it, to cover it, or remember it no more; that is, to forgive it, as the next verse declares.
The psalmist then addressing himself to deal with God about
sin,
This is the sense and importance of the words. Let us now consider how they are expressive of the actings of the soul whose state and condition is here represented unto us, and what directions they will afford unto us, to give unto them who are fallen into the same state.
What depths the psalmist was in hath been declared; in them what resolution he takes upon himself to seek God alone for relief and recovery hath been also showed; and what earnestness in general he useth therein. Addressing himself unto God in that frame, with that purpose and resolution, the first thing he fixeth on in particular is the greatness of his sin and guilt, according to the tenor of the law. It appears, then, that, —
First, In a sin-perplexed soul’s addresses unto God,
the first thing that presents itself unto him is God’s marking sin
according to the tenor of the law. The case is the same in this
matter with all sorts of sinners, whether before conversion or in relapses
and entanglements after conversion. There is a proportion between
conversion and recoveries. They are both wrought by the same means and
ways, and have both the same effects upon the souls of sinners, although in
sundry things they differ, not now to be spoken unto. What, then, is
spoken on this head may be applied unto both sorts, — to them that are yet
unconverted, and to them who are really delivered from their state and
condition; but especially unto those who know not whether state they belong
unto, that is, to all guilty souls. The law will put in its claim to all.
It will condemn the
Secondly, Serious thoughts of God’s marking sin according to the tenor of the law is a thing full of dread and terror to the soul of a sinner. But this is not all; he is not swallowed up in this amazement, crying out only, “Who can stand?” There is included in the words a thorough, sincere acknowledgment of his own sin and the guilt thereof. Mentioning the desert of sin, in his own case, he acknowledgeth his own. So that, —
Thirdly, Sincere sense and acknowledgment for sin, with self-condemnation in the justification of God, is the first peculiar, especial working of a gracious soul rising out of its entanglements. All this is included in these words. He acknowledgeth both his own guilt and the righteousness of God if he should deal with him according to the demerit of sin.
And these things lie in the words absolutely considered. But the state of the soul here represented carries us on farther. He rests not here, as we shall see in the opening of the next verse, the chief thing aimed at in the whole. And as a transition from the one to the other, that we may still carry on the general design at the entrance laid down, we must take along with us this farther observation:—
Fourthly, Though self-condemnation be an eminent preparation for the discovery of forgiveness in God, yet a poor distressed soul is not to rest in it, nor to rest upon it, but to pass on to the embracing of forgiveness itself.
There is yet a general proposition lying in the words that we may make use of in our passage, and it is this:— God’s marking of iniquities and man’s salvation are everlastingly inconsistent. I mean his marking them in the persons of sinners for the ends before mentioned.
Of some of these I shall farther treat, according as the handling of them conduceth to the purpose in hand.
That which I shall begin withal is that which was first laid down, about the effects of serious thoughts concerning God’s marking sin according to the tenor of the law; which, as I said, is the first thing that presents itself unto a sin-entangled soul in its addresses unto God.
In a sin-perplexed soul’s addresses unto God, the first thing that presents itself unto him is God’s marking of sin according to the tenor of the law; which of itself is apt to fill the soul with dread and terror.
I shall first somewhat speak unto it in this, as considered in itself, and then inquire into the concernment of the soul in it, whose condition is here described.
The Lord speaks of some who, when they hear the word of the
curse, yet “bless themselves,” and say they shall have “peace,”
He who first sinned, and had first occasion to
have serious thoughts about God’s marking of sin, gives us a
notable instance of what we have affirmed; and the first in every kind is
the measure of all that follows in the same kind.
The giving out of the law afterwards evinces what effects
the consideration of God’s proceeding with sinners according to the tenor
of it must needs produce:
Among the saints themselves I could produce instances to
manifest that they have found it to be thus. The cases of Job, David,
Heman are known. I shall only consider it in Christ himself. From himself
he had no occasion of any discouraging thought, being holy, harmless,
undefiled. He fulfilled all righteousness, did his Father’s will in all
things, and abode in his love. This must needs be attended with the
highest peace and most blessed joy. In the very entrance of his trials, he
had a full persuasion of a comfortable issue and success; as we may see,
In serious thoughts of God’s marking sin, he is represented
unto the soul under all those glorious, terrible attributes and
excellencies which axe apt to beget a dread and terror in the hearts of
sinners, when they have no relief from any covenant engagements in Christ.
The soul looks upon him as the great lawgiver,
These things work on their minds the conclusion mentioned before, as asserted in these words, — namely, that God’s marking of sin according to the tenor of the law, and man’s salvation, are utterly inconsistent; a conclusion that must needs shake a soul when pressed under a sense of its own guilt.
When a person who is really guilty, and knows himself to be guilty, is brought unto his trial, he hath but these four grounds of hope that his safety and his trial may be consistent. He may think that either, — 1. The judge will not be able to find out or discover his crimes; or, 2. That some one will powerfully intercede for him with the judge; or, 3. That the rule of the law is not so strict as to take notice of his miscarriages; or, 4. That the penalty of it is not so severe but that there may be a way of escape. Cut him short of his expectations from some, one, or all of these, and all his hopes must of necessity perish. And how is it in this case?
1. Of the Judge we have spoken somewhat already. The
present inquiry is, Whether any thing may be hid from him or no,
and so a door of escape be opened to a sinner? The apostle tells us that
“all things are naked and open unto him,”
2. But may not this Judge be entreated to pass by
what he knows, and to deal favourably with the sinner? May not an
intercessor be obtained to plead in the behalf of the guilty soul?
Eli determines this matter,
3. It may be the rule of the law whereby the
sinner is to be tried is not so strict, but that, in the case of
such sins as he is guilty of, it may admit of a favourable
interpretation; or that the good that he hath done may be laid in the
balance against his evil, and so some relief be obtained that way. But the
matter is quite otherwise. There is no good action of a sinner, though it
were perfectly good, that can lie in the balance with, or compensate the
evil of, the least sin committed; for all good is due on another account,
though no guilt were incurred. And the payment of money that a man ewes,
that he hath borrowed, makes no satisfaction for what he hath stole; no
more will our duties compensate for our sins. Nor is there any good action
of a sinner but it hath evil and guilt enough attending it to render itself
unacceptable; so that men may well cease from thoughts of their
supererogation. Besides, where there is any one sin, if all the good in
the world might be supposed to be in the same person, yet, in the
indispensable order of our dependence on God, nothing
4. It may be the sentence of the law is not so fierce and dreadful, but that, though guilt be found, there may be yet a way of escape. But the law speaks not one word on this side death to an offender. There is a greatness and an eternity of wrath in the sentence of it; and it is God himself who hath undertaken to see the vengeance of it executed. So that, on all these accounts, the conclusion mentioned must needs be fixed in the soul of a sinner that entertains thoughts of drawing nigh to God.
Though what hath been spoken may be of general use unto
sinners of all sorts, whether called home to God or yet strangers to him,
yet I shall not insist upon any general improvement of it, because it is
intended only for one special end or purpose. That which is aimed at is,
to show what are the first thoughts that arise in the heart of a poor
entangled soul, when first he begins to endeavour a recovery in a returnal
unto God. The law immediately puts in its claim unto him and against him;
— God is represented unto him as angry, displeased, provoked; and his
terror more or less besets him round about. This fills him with fear,
shame, and confusion of face; so that he knows not what to do. These
troubles are greater or lesser, according as God seeth it best for the poor
creature’s present humiliation and future safety. What, then, doth the
sinner? what are his thoughts hereupon? Doth he think to fly from God, and
to give over all endeavours of recovery? Doth he say, “This God is a holy
and terrible God; I cannot serve him; it is to no purpose for me to look
for any thing but fury and destruction from him: and therefore I had as
good give over as persist in my design of drawing nigh to him?” It cannot
be denied but that in this case thoughts of this nature will be suggested
by unbelief, and that sometimes great perplexities arise to the soul by
them: but this is not the issue and final product of this exercise of the
soul; it produceth another effect; it calls for that which is the first
particular working of a gracious soul arising out of its sin-entanglements.
This is, as was declared, a sincere sense of sin, and acknowledgment of
it, with self-condemnation
What is the frame of the soul in general that is excited by grace, and resolves in the strength thereof to attempt a recovery out of the depths of sin-entanglements, hath been declared. We have also showed what entertainments, in general, such a soul had need to expect, yea, ordinarily shall be sure to meet withal. It may be he goes forth at first like Samson with his locks cut, and thinks he will do as at other times; but he quickly finds his peace lost, his wounds painful, his conscience restless, God displeased, and his whole condition, as the utmost of his own apprehension, hazardous. This fills him with the thoughts expressed in this third verse, and fixes the conclusion in his mind discoursed of before. He finds now that he hath the law afresh to deal withal. Thence ariseth that sense and acknowledgment of sin, that self-condemnation in the justification of God, whereof we now speak. He grows not sullen, stubborn, displeased, and so runs away from God; he doth not “utterly faint,” despond, and give over, he pleads not any thing in his own justification or for the extenuation of his sin and guilt; he quarrelleth not with, he repineth not against, the holiness, severity, and righteousness of the law of God; but reflects wholly on himself, his own unworthiness, guilt, and desert, and in a sense of them lies down at the foot of God, in expectation of his word and sentence.
Three things in this condition we ascribe unto such a soul:—
First, A sincere sense of
sin. There is a twofold sense of sin. The one is general and
notional; whereby a man knows what sin is, that himself is a sinner, — that
he is guilty of this or that, these or those sins; only his heart is not
affected proportionably to that discovery and knowledge which he hath of
these things. The other is active and efficacious. The soul being
acquainted with the nature of
Of both these we have an instance in the same person. David, before Nathan’s coming to him, had the former; afterwards he had the latter also. It cannot be imagined but that, before the coming of the prophet, he had a general knowledge and sense, not only absolutely of the nature of sin, but also that himself was a sinner, and guilty of those very sins which afterward he was reproved for. To think otherwise is to suppose not only that he was unsainted, but unmanned also and turned into a beast. But yet this wrought not in him any one affection suitable to his condition. And the like may be said of most sinners in the world. But now, when Nathan comes to him, and gives him the latter efficacious sense whereof we speak, we know what effects it did produce.
It is the latter only that is under consideration; and that also is twofold — 1. Legal, or antecedaneous unto conversion; 2. Evangelical, and previous to the recovery from depths, whereof we treat. How these two differ, and how they may be discerned one from the other, being both of them in their kind sincere, is not my business to declare.
Now, this last, which we assign as the first duty, work, or acting of a returning soul, is a deep and practical apprehension, wrought in the mind and heart of a believing sinner by the Holy Ghost, of sin and its evils, in reference unto the law and love of God, the cross and blood of Christ, the communion and consolation of the Spirit, and all the fruits of love, mercy, or grace that it hath been made partaker of, or on gospel ground hoped for.
1. The principal efficient cause of it is the Holy
Ghost. He it is who “convinceth of sin,”
2. It is deep apprehension of sin and the evils of
it. Slight, transient thoughts about them amount not to the sense of which
we speak.” My sorrow,” saith David, “is continually before me,”
3. It is practical. It is not seated only in the speculative part of the mind, hovering in general notions, but it dwells in the practical understanding, which effectually influenceth the will and affections, — such an apprehension as from which sorrow and humiliation are inseparable. The acts of the practical understanding do so necessarily produce together with them suitable acts of the will and affections, that some have concluded that those are indeed proper acts of the will which are usually ascribed to the understanding. It is so in the mind as that the whole soul is cast into the mould and likeness of it; humiliation, sorrow, self-abhorrency, do live and die with it.
4. (1.) It hath, in the first place, respect unto the
law of God. There can be no due consideration of sin wherein the law
hath not its place. The law calls for the sinner, and he willingly gives
up his sin to be judged by it. There he sees it to be “exceeding sinful,”
(3.) The blood and cross of Christ is also brought to
remembrance by the Holy Ghost. “Ah,” saith the soul, “have I thus
requited the wonderful, astonishing love of my Redeemer? Is this the
return, the requital, I have made unto him? Are not heaven and earth
astonished at the despising of that love, at which they are
astonished?” This brake Peter’s heart upon the look of Christ. Such words
as these from Christ will, in this condition, sound in the ears of the
soul: “Did I love thee, and leave my glory to become a scorn and reproach
for thy sake? Did I think my life, and all that was dear unto me, too good
for thee, to save thee from the wrath to come? Have I been a wilderness
unto thee, or a land of darkness? What could I have done more for thee?
When I had nothing left but my life, blood, and soul, they went all for
thee, that thou mightst live by my death, be washed in my blood, and be
saved through my soul’s being made an offering for thee! And hast thou
thus requited my love, to prefer a lust before me, or by mere sloth and
folly to be turned away from me? Go, unkind and unthankful soul, and see
if thou canst find another Redeemer.” This overwhelms the soul, and
(4.) It relates to the communion and consolations of
the Holy Ghost, with all the privileges and fruits of love we are by
him made partakers of. The Spirit is given to believers, upon the promise
of Christ, to dwell in them. He takes up their hearts to be his
dwelling-place. To what ends and purposes? That he may purify and
sanctify them, make them holy, and dedicate them to God; to furnish them
with grace and gifts; to interest them in privileges; to guide, lead,
direct, comfort them; to seal them unto the day of redemption. Now, this
Spirit is grieved by sin,
This is the First thing that appears in the returning soul’s actings and frame, — a sincere sense of sin on the account mentioned, wrought in it by the Holy Ghost. And this a soul in the depths described must come unto, if ever it expects or looks for deliverance and a recovery. Let not such persons expect to have a renewed sense of mercy without a revived sense of sin.
Secondly. From hence proceedeth
an ingenuous, free, gracious acknowledgment of sin. Men may have
a sense of sin, and yet suffer it to lie burning as a fire shut up in their
bones, to their continual disquietment, and not he able to come off unto a
free, soul-opening acknowledgment; yea, confession may be made in general,
and mention therein of that very sin wherewith the soul is most entangled,
and yet the soul come short of a due performance of this duty.
Now, that this acknowledgment may be acceptable unto God, it is required, first, that it be free; then, that it be full.
1. It must be free, and spiritually ingenuous.
Cain, Pharaoh, Ahab, Judas, came all to an acknowledgment of sin; but it
was whether they would or no. It was pressed out of them; it did not flow
from them. The confession of a person under the convincing terrors of the
law or dread of imminent judgments is like that of malefactors on the rack,
who speak out that for which themselves and friends must die. What they
say, though it be the truth, is a fruit of force and torture, not of any
ingenuity of mind. So is it with merely convinced persona They come not to
the acknowledgment of sin with any more freedom. And the reason is,
because all sin hath shame; and for men to be free unto shame is naturally
impossible, shame being nature’s shrinking from itself and the posture it
would appear in. But now the returning soul hath never more freedom,
liberty, and aptitude of spirit, than when he is in the acknowledgment of
those things whereof he is most ashamed. And this is no small evidence
that it proceeds from that Spirit which is attended with that liberty; for
“where the Spirit of the Lord is, there is liberty,”
2. Full also it must be. Reserves ruin confession. If the soul have any secret thought of rolling a sweet morsel under its tongue, of a bow in the house of Rimmon, it is like part of the price kept back, which makes the whole robbery instead of an offering. If there be remaining a bitter root of favouring any one lust or sin, of any occasion of or temptation unto sin, let a man be as open, free, and earnest as can be imagined in the acknowledgment of all other sins and evils, the whole duty is rendered abominable. Some persons, when they are brought into depths and anguish about any sin, and are thereon forced to the acknowledgment of it, at the same time they are little concerned with their other follies and iniquities, that, it may be, are no less provoking unto God than that is from whence their present trouble doth arise. “Let not,” as James speaks in another case, “such a man think that he shall receive any thing of the Lord.” It must be full and comprehensive, as well as free and ingenuous.
And of such importance is the right performance of this
duty, that the promise of pardon is ofttimes peculiarly annexed unto it, as
that which certainly carries along with it the other duties which make up a
full returnal unto God,
Thirdly. There yet remains self-condemnation with the justification of God, which lies expressly in the words of the verse under consideration; and hereof are two parts:—
1. Self-abhorrency, or dislike. The soul is now
wholly displeased with itself, and reflects upon itself with all affections
of regret and trouble. So the apostle declares it to have been with the
Corinthians, when their godly sorrow was working in them,
2. There is self-judging in it also. This the
apostle invites the Corinthians unto,
And these three things which we have passed through compose
the frame and first actings of a gracious soul rising from its depths.
They are all of them signally expressed in that place where we have a
signal recovery exemplified,
The soul is not to be left in the state before described. There is other work for it to apply itself unto, if it intend to come unto rest and peace. It hath obtained an eminent advantage for the discovery of forgiveness; but to rest in that state wherein it is, or to rest upon it, will not bring it into its harbour. Three things we discovered before in the soul’s first serious address unto God for deliverance, — sense of sin, acknowledgment of it, and self-condemnation. Two evils there are which attend men oftentimes when they are brought into that state. Some rest in it, and press no farther; some rest upon it, and suppose that it is all which is required of them. The psalmist avoids both these, and notwithstanding all his pressures reacheth out towards forgiveness, as we shall see in the next verse. I shall briefly unfold these two evils, and show the necessity of their avoidance:—
First, By resting or staying in it, I mean the
soul’s desponding, through discouraging thoughts that deliverance is not to
be obtained. Being made deeply sensible of sin, it is so overwhelmed with
thoughts of its own vileness and unworthiness as to sink under the burden.
Such a soul is “afflicted, and tossed with tempest, and not comforted,”
This is the first evil that the soul in this condition is
enabled to avoid. We know how God rebukes it in Zion: “Zion said, The
1. It insensibly weaken, the soul, and disenables
it both for present duties and future endeavour, Hence some poor creatures
mourn, and even pine away in this condition, never getting one step beyond
a perplexing sense of sin all their days. Some have dwelt so long upon it,
and have so entangled themselves with a multitude of perplexed thoughts,
that at length their natural faculties have been weakened and rendered
utterly useless; so that they have lost Both sense of sin and every thing
else. Against some, Satan hath taken advantage to cast in so many
entangling objections into their minds, that their whole time hath been
taken up in proposing doubts and objections against themselves; with these
they have gone up and down to one and another, and being never able to come
unto a consistency in their own thoughts, they have spent all their days in
a fruitless, sapless, withering, comfortless condition. Some, with whom
things come to a better issue, are yet for a season brought to that
discomposure of spirit, or are so filled with their own apprehensions, that
when the things which are most proper to their condition are spoken to
them, they take no impression in the least upon them. Thus the soul is
weakened by dwelling too long on these considerations; until some cry with
those in
2. This frame, if it abides by itself, will insensibly give
countenance unto hard thoughts of God, and so to repining and
weariness in waiting on him. At first the soul neither apprehends nor
fears any such issue It supposeth that it shall condemn and abhor itself
and justify God, and that for ever. But when relief comes not in, this
resolution begins to weaken. Secret thoughts arise in the heart that God
is austere, inexorable, and not to be dealt withal. This sometimes casts
forth such complaints as will bring the soul unto new complaints before it
comes to have an issue of its trials. Here, in humiliation antecedaneous
to conversion, many a convinced person perisheth. They cannot wait God’s
season, and perish under their impatience. And what the saints of God
themselves have been overtaken withal in their depths and trials, we have
many examples and
Secondly, There is a resting on this frame that is noxious and hurtful also. Some finding this sense of sin, with those other things that attend it, wrought in them in some measure, begin to think that now all is well, this is all that is of them required. They will endeavour to make a life from such arguments of comfort as they can take from their trouble. They think this a ground of peace, that they have not peace. Here some take up before conversion, and it proves their ruin. Because they are convinced of sin, and troubled about it, and burdened with it, they think it shall be well with them. But were not Cain, Esau, Saul, Ahab, Judas, convinced of sin and burdened with it? Did this profit them? did it interest them in the promises? Did not the wrath of God overtake them notwithstanding? So is it with many daily; they think their conviction is conversion, and that their sins are pardoned because they have been troubled.
This, then, is that which we reject, which the soul in this condition doth carefully avoid, — so to satisfy itself with its humiliation, as to make that a ground of supportment and consolation, being thereby kept off from exercising faith for forgiveness; for this is, —
1. A fruit of self-righteousness. For a soul to
place the spring of its peace or comfort in any thing of its own, is to
fall short of Christ and to take up in self. We must not only be
“justified,” but “glory” in him also,
2. Though evangelical sense of sin be a grace, yet it is
not the uniting grace; it is not that which interests us
in Christ, not that which peculiarly and in its own nature exalts him.
There is in this sense of sin that which is natural and that which is
spiritual; or the matter of it and its spirituality. The former consists
in sorrow, trouble, self-abasement, dejection, and anxiety of mind, with
the like passions. Of these I may say, as the apostle of afflictions,
“They are not joyous, but grievous.” They are such as are accompanied with
the aversation of the object which they are conversant about. In their own
nature they are no more but the soul’s retreat into itself,
Let there be no mistake. There can be no evangelical sense
of sin and humiliation where there is not union with Christ,
3. Indeed, pressing after forgiveness is the very life and power of evangelical humiliation. How shall a man know that his humiliation is evangelical, that his sorrow is according to God? Is it not from hence he may be resolved, that he doth not in it as Cain did, who cried his sins were greater than he could bear, and so departed from the presence of God; nor as Judas did, who repented and hanged himself; nor as Felix did, — tremble for a while, and then return to his lusts; nor as the Jews did in the prophet, pine away under their iniquities because of vexation of heart? Nor doth he divert his thoughts to other things, thereby to relieve his soul in his trouble; nor fix upon a righteousness of his own; nor slothfully lie down under his perplexity, but in the midst of it he plies himself to God in Christ for pardon and mercy. And it is the soul’s application unto God for forgiveness, and not its sense of sin, that gives unto God the glory of his grace.
Thus far, then, have we accompanied the soul in its depths. It is now looking out for forgiveness; which, what it is, and how we come to have an interest in it, the principal matter in this discourse intended, is nextly to be considered.
The state and condition of the soul
making application unto God in this psalm is recounted,
The application of this soul unto God, with restless fervency and earnestness, in that state and condition; its consideration in the first place of the law, and the severity of God’s justice in a procedure thereon, with the inevitable ruin of all sinners if God insist on that way of dealing with them, — have also been opened and manifested from the foregoing verses.
Being in this estate, perplexed in itself, lost in and under the consideration of God’s marking iniquity according to the tenor of the law, that which it fixes on, from whence any relief, stay, or supportment might be expected in such a condition, is laid down in this verse.
Verse 4. — “But there is forgiveness with thee, that thou mayest be feared.”
I shall first open the words as to their signification and importance; then show the design of the psalmist in them, with reference to the soul whose condition is here represented; and, lastly, propose the general truths contained in them, wherein all our concernments do lie.
“There is forgiveness.” Ἱλασμός say the LXX., and
הַסְּלִיחָה Condonatio ipsa,” “Forgiveness itself.” It is from סָלַח, to spare, to pardon, to forgive, to be propitious; and is opposed to חָסַל, a word composed of the same letters varied (which is common in that language), signifying to cut off and destroy.
Now, it is constantly applied unto sin, and expresseth every thing that concurs to its pardon or forgiveness; as, —
First, It expresseth the mind or will of pardoning, or
God’s gracious readiness to forgive:
Secondly, It regards the act of pardoning, or actual
forgiveness itself:
It is warrantable for us, yea, necessary, to take the word in the utmost extent of its signifcation and use. It is a word of favour, and requires an interpretation tending towards the enlargement of it. We see it may be rendered ἱλασμός, or “propitiation;” χάρις, or “grace;” and “venia,” or “pardon;” and may denote these three things:—
1. The gracious, tender, merciful heart and will of God, who is the God of pardons and forgivenesses; or ready to forgive, to give out mercy, to add to pardon.
2. A respect unto Jesus Christ, the only ἱλασμός, or propitiation for sin, as he is
expressly called,
3. It denotes condonation, or actual forgiveness itself, as we are made partakers of it; comprising it both actively, as it is an act of grace in God, and passively, as terminated in our souls, with the deliverance that attends it. In this sense, as it looks downwards and in its effects respects us, it is of mere grace; as it looks upwards to its causes and respects the Lord Christ, it is from propitiation or atonement. And this is that pardon which is administered in the covenant of grace.
Now, as to the place which these words enjoy in this psalm, and their relation to the state and condition of the soul here mentioned, this seems to be their importance:—
“O Lord, although this must be granted, that if thou shouldst mark iniquities according to the tenor of the law, every man living must perish, and that for ever; yet there is hope for my soul, that even I, who am in the depths of sin-entanglements, may find acceptance with thee: for whilst I am putting my mouth in the dust, if so be there may be hope, I find that there is an atonement, a propitiation made for sin, on the account whereof thou sayest thou hast found a ransom, and wilt not deal with them that come unto thee according to the severity and exigence of thy justice; but art gracious, loving, tender, ready to forgive and pardon, and dost so accordingly. There is forgiveness with thee.”
The following words, “Therefore thou shalt be feared,” or “That thou mayest be feared,” though in the original free from all ambiguity, yet are so signally varied by interpreters, that it may not be amiss to take notice of it in our passage.
The Targum hath it, “That thou mayest be seen.” This
answers not the word, But it doth the sense of the place well enough. God
in his displeasure is said to hide himself or his face:
The LXX. render them, Ἕνεκα
τοῦ ὀνόματός σου, — “For thy name’s sake,” or “thy own sake;” that
is, freely, without any respect unto any thing in us. This also would
admit of a fair and sound construction, but that there is more than
ordinary evidence of the places being corrupted: for the Vulgar Latin,
which, as to the Psalms, was translated out of the LXX., renders these
words, “Propter legem tuam,” — “For
thy law’s sake;” which makes it evident that that translator reads the
words ἕνεκα τοῦ νόμου σου, and not
ὀνόματος, as now we read. Now, though
this hath in itself no proper sense (for forgiveness is not bestowed for
the law’s sake), yet it discovers the original of the whole mistake. תּוֹרָה, “the law,” differs but in one
letter from תִּוָּרֵא, “that thou
mayest be feared;” by a mistake whereof this ἕνεκα τοῦ νόμου, “for thy law’s sake,” crept into the
text. Nor doth this any thing countenance the corrupt figment of the
novelty of the Hebrew vowels and accents, as though this difference might
arise from the LXX. using a copy that had none, — that is, before their
invention, which might occasion mistakes and differences; for this
difference is in a letter as well as in the vowels, and therefore there can
be no colour for this conceit, unless we say also that they had copies of
old with other consonants than those we now enjoy.
But the words are clear, and their sense is obvious. לְמַעַן תִּוָּרֵא, — “Therefore thou shalt be feared;” or, “That thou mayest be feared.”
By the “fear of the Lord,” in the
Old Testament, the whole worship of God, moral and instituted, all the
obedience which we owe unto him, both for matter and manner, is intended.
Whatever we
“Although, O Lord, no man can approach unto thee, stand before thee, or walk with thee, if thou shouldst mark their sins and follies according to the tenor of the law, nor could they serve so great and holy a God as thou art; yet because I know from thy revelation of it that there is also with thee, on the account of Jesus Christ the propitiation, pardon and forgiveness, I am encouraged to continue with thee, waiting for thee, worshipping of thee, when, without this discovery, I should rather choose to have rocks and mountains fall upon me, to hide me from thy presence.”
“But there is forgiveness with thee, and therefore thou shalt be feared.”
The words being thus opened, we may take a full view in them of the state and condition of the soul expressed in this psalm; and that answering the experiences of all who have had any thing to do with God in and about the depths and entanglements of sin.
Having in and from his great depths,
From the words unfolded, as they lie in their contexture in the psalm, the ensuing propositions do arise:—
Secondly, Gospel forgiveness, whose discovery is the sole supportment of sin-distressed souls, relates to the gracious heart or good will of the Father, the God of forgiveness, the propitiation that is made by the blood of the Son, and free condonation or pardon according to the tenor of the covenant of grace.
Thirdly, Faith’s discovery of forgiveness in God is the sole bottom of adherence to him, in acceptable worship and reverential obedience.
The first of these is that whose confirmation and improvement I principally aim at; and the others only so far as they have coincidence therewith, or may be used in a subserviency to the illustration or demonstration thereof.
In the handling, then, of this truth, that it may be of the more advantage unto them whose good is sought and intended in the proposal and management of it, I shall steer this course, and show, —
First, That there is not the least encouragement to the soul of a sinner to deal with God without this discovery.
Secondly, That this discovery of forgiveness in God is a matter great, holy, and mysterious; and which very few on gospel abiding grounds do attain unto.
Thirdly, That yet this is a great, sacred, and certain truth, as from the manifold evidences of it may be made to appear.
Fourthly, That this is a stable supportment unto a sin-distressed soul shall be manifested, and the whole applied, according to the several concernments of those who shall consider it.
First. There is not the least encouragement for the soul of a sinner to entertain any thoughts of approaching unto God without this discovery. All the rest of the world is covered with a deluge of wrath. This is the only ark whereunto the soul may repair and find rest. All without it is darkness, curse, and terror.
We have an instance and example of it, beyond all
exception, in Adam. When he knew himself to be a sinner (and it was
impossible for him, as we shall show afterward, to make a discovery of any
such thing as forgiveness with God), he laid aside all thoughts of treating
with him; the best of his foolish contrivance was for an escape:
They knew that δίκη
(the vengeance of God) would not spare sinners, nor could be avoided,
This also is stated,
Secondly. This discovery of forgiveness in God is great, holy, and mysterious, and which very few on gospel grounds do attain unto.
All men, indeed, say there is; most men are
persuaded that they think so. Only men in great and desperate
extremities, like Cain or
Now, the grounds of the difficulty intimated consist partly in the hinderances that lie in the way of this discovery, and partly in the nature of the thing itself that is discovered; of both which I shall briefly treat.
But here, before I proceed, somewhat must be premised to
show what it is that I particularly intend by a discovery of forgiveness.
It may, then, be considered two ways:— 1. For a doctrinal,
objective discovery of it in its truth. 2. An
experimental, subjective discovery of it in its
power. In the first sense, forgiveness in God hath been
discovered ever since the giving out of the first promise: God revealed it
in a word of promise, or it could never have been known; as shall be
afterward declared. In this sense, after many lesser degrees and
advancements of the light of it, it was fully and gloriously brought forth
by the Lord Jesus Christ in his own person, and is now revealed and
preached in the gospel, and by them to whom the word of reconciliation is
committed; and to declare this is the principal work of the ministers of
the gospel. Herein lie those unsearchable treasures and riches of Christ,
which the apostle esteemed as his chiefest honour and privilege that he was
intrusted with the declaration and dispensation of,
To have this done is a great work; for, —
First, The constant voice of conscience lies
against it. Conscience, if not seared, inexorably condemneth and
pronounceth wrath and anger upon the soul that hath the least guilt
cleaving to it. Now, it hath this advantage, it lieth close to the soul,
and by importunity and loud speaking it will be heard in what it hath to
say; it will make the whole soul attend, or it will speak like thunder.
And its constant voice is, that where there is guilt there must be
judgment,
Nor, indeed, is it an easy work so to deal with it. The
apostle tells us that all the sacrifices of the law could not do it,
It is, then, no easy thing to make a discovery of
forgiveness unto a soul, when the work and employment which conscience,
upon unquestionable grounds, challengeth unto itself lies in opposition
unto it. Hence is the soul’s great desire to establish its own
righteousness, whereby its natural principles may be preserved in their
power. Let self-righteousness be enthroned, and natural conscience desires
no
Secondly, The law lies against this discovery. The law is a beam of the holiness of God himself. What it speaks unto us, it speaks in the name and authority of God; and I shall briefly show concerning it these two things — 1. That this is the voice of the law, — namely, that there is no forgiveness for a sinner. 2. That a sinner hath great reason to give credit to the law in that assertion.
1. It is certain that the law knows neither mercy nor
forgiveness. The very sanction of it lies wholly against them: “The
soul that sinneth, it shall die;” “Cursed is he that continueth not in all
things in the book of the law to do them,”
2. The sinner seems to have manifold and weighty reasons to attend to the voice of this law, and to acquiesce in its sentence; for, —
(1.) The law is connatural to him; his domestic,
his old acquaintance. It came into the world with him, and hath grown up
with him from his infancy. It was implanted in his heart by nature, — is
his own reason; he can never shake it off or part with it. It is his
familiar, his friend, that cleaves to him as the flesh to the bone; so that
they who have not the law written cannot but show forth the
(2.) The law speaks nothing to a sinner but what
his conscience assures him to be true. There is a constant
concurrence in the testimony of the law and conscience. When the law says,
“This or that is a sin worthy of death,” conscience says, “It is even so,”
(3.) The law, though it speak against the soul’s
interest, yet it speaks nothing but what is so just, righteous, and
equal, that it even forceth the soul’s consent. So Paul tells us, that men
know this voice of the law to be the “judgment of God,”
(4.) But yet farther. What the law says, it speaks in the name and authority of God. What it says, then, must be believed, or we make God a liar. It comes not in its own name, but in the name of him who appointed it. You will say, then, “Is it so indeed? Is there no forgiveness with God? For this is the constant voice of the law, which you say speaks in the name and authority of God, and is therefore to be believed.” I answer briefly with the apostle, “What the law speaks, it speaks to them that are under the law.” It doth not speak to them that are “in Christ,” whom the “law of the Spirit of life hath set free from the law of sin and death;” but to them that are “under the law” it speaks; and it speaks the very truth, and it speaks in the name of God, and its testimony is to be received. It says there is no forgiveness in God, namely, to them that are under the law; and they that shall flatter themselves with a contrary persuasion will find themselves wofully mistaken at the great day.
On these and the like considerations, I say, there seems to be a great deal of reason why a soul should conclude that it will be according to the testimony of the law, and that he shall not find forgiveness. Law and conscience close together, and insinuate themselves into the thoughts, mind, and judgment of a sinner. They strengthen the testimony of one another, and greatly prevail. If any are otherwise minded, I leave them to the trial. If ever God awaken their consciences to a thorough performance of their duty, — if ever he open their souls, and let in the light and power of the law upon them, — they will find it no small work to grapple with them. I am sure that eventually they prevail so far, that in the preaching of the gospel we have great cause to say, “Lord, who hath believed our report?” We come with our report of forgiveness, but who believes it? by whom is it received? Neither doth the light, nor conscience, nor conversation of the most, allow us to suppose it is embraced.
Thirdly, The ingrafted notions that are in the
minds of men concerning the nature and justice of God lie against this
discovery also. There are in all men by nature indelible characters of the
holiness
Now, these inbred notions lie universally against all apprehensions of forgiveness, which must be brought into the soul from without doors, having no principle of nature to promote them.
It is true, men by nature have presumptions and common ingrafted notions of other properties of God besides his holiness and justice, — as of his goodness, benignity, love of his creatures, and the like; but all these have this supposition inlaid with them in the souls of men, namely, that all things stand between God and his creatures as they did at their first creation. And as they have no natural notion of forgiveness, so the interposition of sin weakens, disturbs, darkens them, as to any improvement of those apprehensions of goodness and benignity which they have. If they have any notion of forgiveness, it is from some corrupt tradition, and not at all from any universal principle that is inbred in nature, such as are those which they have of God’s holiness and vindictive justice.
And this is the first ground; from whence it appears that a real, solid discovery of forgiveness is indeed a great work; many difficulties and hinderances lie in the way of its accomplishment.
Before I proceed to produce and manage the remaining evidences of this truth, because what hath been spoken lies obnoxious and open to an objection, which must needs rise in the minds of many, that it may not thereby be rendered useless unto them, I shall remove it out of the way, that we may pass on to what remains.
It will, then, be said, “Doth not all this lie directly contrary to our daily experience? Do ye not find all men full enough, most too full, of apprehensions of forgiveness with God? What so common as ‘God is merciful?’ Are not the consciences and convictions of the most stifled by this apprehension? Can you find a man that is otherwise minded? Is it not a common complaint, that men presume on it unto their eternal ruin? Certainly, then, that which all men do, which every man can so easily do, and which you cannot keep men off from doing, though it be to their hurt, hath no such difficulty in it as is pretended.” And on this very account hath this weak endeavour to demonstrate this truth been by some laughed to scorn; men who have taken upon them the teaching of others, but, as it seems, had need be taught themselves the very “first principles of the oracles of God.”
Ans. All this, then, I say, is so, and much more to this purpose may be spoken. The folly and presumption of poor souls herein can never be enough lamented. But it is one thing to embrace a cloud, a shadow, another to have the truth in reality. I shall hereafter show the true nature of forgiveness and wherein it doth consist, whereby the vanity of this self-deceiving will be discovered and laid open. It will appear in the issue, that, notwithstanding all their pretensions, the most of men know nothing at all, or not any thing to the purpose, of that which is under consideration. I shall, therefore, for the present, in some few observations, show how far this delusion of many differs from a true gospel discovery of forgiveness, such as that we are inquiring after.
First, The common notion of forgiveness that men have in
the world is twofold — 1. An atheistical presumption on God, that
he is not so just and holy, or not just and holy in such a way and
manner, as he is by some represented, is the ground of their persuasion of
forgiveness. Men think that some declarations of God are fitted only to
make them mad; that he takes little notice of these things; and that what
he doth he will easily pass by, as, they suppose, better becomes him.
“Come, ‘let us eat and drink, for tomorrow we shall die.’ ” This is their
inward thought, “The Lord will not do good,
2. From the doctrine of the gospel commonly preached and made known, there is a general notion begotten in the minds of men that God is ready to forgive. Men, I say, from hence have a doctrinal apprehension of this truth, without any real, satisfactory foundation of that apprehension as to themselves. This they have heard, this they have been often told; so they think, and so they resolved to do. A general persuasion hereof spreads itself over all to whom the sound of the gospel doth come. It is not fiducially resolved into the gospel, but is an opinion growing out of the report of it.
Some relief men find by it in the common course of their conversation, in the duties of worship which they do perform, as also in their troubles and distresses, whether internal and of conscience, or external and of providence, so that they resolve to retain it.
And this is that which I shall briefly speak unto, and therein manifest the differences between this common prevailing apprehension of forgiveness, and faith’s discovery of it to the soul in its power.
(1.) That which we reject is loose and
general; not fixed, ingrafted, or planted on the mind. So is it
always where the minds of men receive things only in their notion and not
in their power. It wants fixedness and foundation; which defects accompany
all notions of the mind that are only retained in the memory, not implanted
in the judgment. They have general thoughts of it, which they use as
(2.) The first apprehension ariseth without any
trial upon inquiry in the consciences of them in whom it is. They
have not, by the power of their convictions and distresses of conscience,
been put to make inquiry whether this thing be so or no. It is not a
persuasion that they have arrived unto in a way of seeking satisfaction to
their own souls. It is not the result of a deep inquiry after peace and
rest. It is antecedent unto trial and experience, and so is not faith, but
opinion; for although faith be not experience, yet it is inseparable from
it, as is every practical habit. Distresses in their consciences have been
prevented by this opinion, not removed. The reason why the most of men are
not troubled about their sins to any purpose, is from a persuasion that God
is merciful and will pardon; when indeed none can really, on a gospel
account, ordinarily, have that persuasion, but those who have been troubled
for sin, and that to the purpose. So is it with them that make this
discovery by faith. They have had conflicts in their own spirits, and,
being deprived of peace, have accomplished a diligent search whether
forgiveness were to he obtained or no. The persuasion they have of it, be
it more or less, is the issue of a trial they have had in their own souls,
of an inquiry how things stood between God and them as to peace and
acceptation of their persons. This is a vast difference. The one sort
might possibly have had trouble in their
(3.) The one which we reject worketh no love to
God, no delight in him, no reverence of him, but rather a contempt
and commonness of spirit in dealing with him. There are none in the
world that deal worse with God than those who have an ungrounded persuasion
of forgiveness. And if they do fear him, or love him, or obey him in any
thing, more or less, it is on other motives and considerations, which will
not render any thing they do acceptable, and not at all on this. As he is
good to the creation, they may love, as he is great and powerful, they may
fear him; but sense of pardon, as to any such ends or purposes, hath no
power upon them. Carnal boldness, formality, and despising of God, are the
common issues of such a notion and persuasion. Indeed, this is the
generation of great sinners in the world; men who have a general
apprehension, but not a sense of the special power of pardon, openly or
secretly, in fleshly or spiritual sins, are the great sinners among men.
Where faith makes a discovery of forgiveness, all things are otherwise.
Great love, fear, and reverence of God, are its attendants. Mary Magdalene
loved much, because much was forgiven. Great love will spring out
of great forgiveness. “There is forgiveness with thee,” saith the
psalmist, “that thou mayest be feared.” No unbeliever doth truly and
experimentally know the truth of this inference. But so it is when men
“fear the Lord, and his goodness,”
(5.) The general notion of forgiveness brings with it no sweetness, no rest to the soul. Flashes of joy it may, abiding rest it doth not. The truth of the doctrine fluctuates to and fro in the minds of those that have it, but their wills and affections have no solid delight nor rest by it. Hence, notwithstanding all that profession that is made in the world of forgiveness, the most of men ultimately resolve their peace and comfort unto themselves. As their apprehensions are of their own doing, good or evil, according to their ruling light, whatever it be, so as to peace and rest are they secretly tossed up and down. Every one in his several way pleaseth himself with what he doth in answer unto his own convictions, and is disquieted as to his state and condition, according as he seems to himself to come short thereof To make a full life of contentation upon pardon, they know not how to do it. One duty yields them more true repose than many thoughts of forgiveness. But faith finds sweetness and rest in it; being thereby apprehended, it is the only harbour of the soul. It leads a man to God as good, to Christ as rest. Fading evanid joys do ofttimes attend the one; but solid delight, with constant obedience, are the fruits only of the other.
(6.) Those who have the former only take up their
persuasion on
The difficulties that lie in the way of faith’s discovery of forgiveness, whence it appears to be a matter of greater weight and importance than it is commonly apprehended to be, have been insisted on in the foregoing discourse. There is yet remaining another ground of the same truth. Now, this is taken from the nature and greatness of the thing itself discovered, — that is, of forgiveness. To this end I shall show what it is, wherein it doth consist, what it comprises and relates unto, according to the importance of the second proposition before laid down.
I do not in this place take forgiveness, strictly and precisely, for the act of pardoning; nor shall I dispute what that is, and wherein it doth consist. Consciences that come with sin-entanglements unto God know nothing of such disputes. Nor will this expression, “There is forgiveness with God,” bear any such restriction as that it should regard only actual condonation or pardon. That which I have to do is to inquire into the nature of that pardon which poor, convinced, troubled souls seek after, and which the Scripture proposeth to them for their relief and rest. And I shall not handle this absolutely neither, but in relation to the truth under consideration, — namely, that it is a great thing to attain unto a true gospel discovery of forgiveness.
First, As was showed in the opening of the words,
the forgiveness
1. There is considerable in it the infinite goodness of his nature. Sin stands in a contrariety unto God. It is a rebellion against his sovereignty, an opposition to his holiness, a provocation to his justice, a rejection of his yoke, a casting off, what lies in the sinner, of that dependence which a creature hath on its Creator. That God, then, should have pity and compassion on sinners, in every one of whose sins there is all this evil, and inconceivably more than we can comprehend, it argues an infinitely gracious, good, and loving heart and nature in him; for God doth nothing but suitably to the properties of his nature, and from them. All the acts of his will are the effects of his nature.
Now, whatever God proposeth as an encouragement for sinners
to come to him, that is of, or hath a special influence into, the
forgiveness that is with him; for nothing can encourage a sinner as such,
but under this consideration, that it is, or it respects, forgiveness.
That this graciousness of God’s nature lies at the head or spring, and is
the root from whence forgiveness doth grow, is manifest from that solemn
proclamation which he made of old of his name, and the revelation of his
nature therein (for God assuredly is what by himself he is called):
And this also (which is our design in hand) will make it
appear that this discovery of forgiveness whereof we speak is indeed no
common thing, — is a great discovery. Let men come, with a sense of the
guilt of sin, to have deep and serious thoughts of God, they will find it
no such easy and light matter to have their hearts truly and thoroughly
apprehensive of this loving and gracious nature of God in reference unto
pardon. It is an easy matter to say so in common; but the soul will not
find it so easy to believe it for itself. What hath been spoken before
concerning the ingrafted notions that are in the minds of men about the
justice, holiness, and severity of God, will here take place. Though men
profess that God is gracious, yet that aversation which they have unto him
and communion with him doth abundantly manifest that they do not believe
what they say and profess: if they did, they could not but delight and
trust in him, which they do not; for “They that know his name will put
their trust in him.” So said the slothful servant in the gospel, “I knew
that thou wast austere, and not for me to deal withal.” It may be he
professed otherwise before, but that lay in his heart when it came to the
trial. But this, I say, is necessary to them unto whom this discovery is
to be made, even a spiritual apprehension of the gracious, loving heart and
nature of God. This is the spring of all that follows; and the fountain
must needs be infinitely sweet from whence such streams do flow. He that
considers the glorious fabric of heaven and earth, with the things in them
contained, must needs conclude that they were the product of infinite
wisdom and power; nothing less or under them could have brought forth such
an effect. And he
To have all the clouds and darkness that are raised by sin
between us and the throne of God dispelled; to have the fire, and storms,
and tempests, that are kindled and stirred up about him by the law removed;
to have his glorious face unvailed, and his holy heart laid open, and a
view given of those infinite treasures and stores of goodness, mercy, love,
and kindness which have had an unchangeable habitation therein from all
eternity; to have a discovery of these eternal springs of forbearance and
forgiveness, — is that which none but Christ can accomplish and bring
about,
Now, of this purpose of God’s grace there are several acts, all of them relating unto gospel forgiveness:—
(1.) There is his purpose of sending his Son to be the
great means
(2.) There is another sovereign act, of God’s will to be
considered in this matter, and that is his eternal designation of the
persons who shall be made partakers of this mercy. He hath not left
this thing to hazard and uncertainties, that it should, as it were, be
unknown to him who should be pardoned and who not. Nay, none ever are made
partakers of forgiveness but those whom he hath eternally and graciously
designed thereunto: so the apostle declares it,
There are also other acts of this purpose of God’s grace, as of giving sinners unto Christ and giving sinners an interest in Christ, which I shall not insist upon, because the nature of them is sufficiently discovered in that one explained already.
Secondly, Forgiveness hath respect unto the
propitiation made
Thus Elihu describes it,
The same is expressed,
1. Pardon is purchased and procured by it. Our
redemption is our forgiveness, as the cause contains the effect. No soul
is pardoned but with respect unto the blood of Christ as the procuring
cause of that pardon. Hence he is said to have “washed us in his blood,”
2. Because in his blood the promise of pardon is
ratified and confirmed, so that nothing is wanting to our complete
forgiveness but our pleading the promise by faith in him:
3. Because he hath in his own person, as the head of
the church, received an acquitment for the whole body. His personal
discharge, upon the accomplishment of his work, was a pledge of the
discharge which was in due time to be given to his whole mystical body.
Peter tells us,
4. Because upon his death, God the Father hath
committed unto him the whole management of the business of
forgiveness:
In all these respects doth forgiveness relate to the blood of Christ. Mercy, pardon, and grace could find no other way to issue forth from the heart of the Father but by the heart-blood of the Son; and so do they stream unto the heart of the sinner.
Two things are principally to be considered in the respect that forgiveness hath to the blood of Christ — (1.) The way of its procurement; (2.) The way of its administration by him. The first is deep, mysterious, dreadful. It was by his blood, the blood of the cross, the travail of his soul, his undergoing wrath and curse. The other is gracious, merciful, and tender; whence so many things are spoken of his mercifulness and faithfulness, to encourage us to expect forgiveness from him.
This also adds to the mysterious depths of forgiveness, and
makes its discovery a great matter. The soul that looks after it in
earnest
Thirdly, There is in forgiveness free condonation, discharge, or pardon, according to the tenor of the gospel; and this may be considered two ways:—
1. As it lies in the promise itself; and so it is God’s gracious declaration of pardon to sinners, in and by the blood of Christ, his covenant to that end and purpose, which is variously proposed, according as he knew [to be] needful for all the ends and purposes of ingenerating faith, and communicating that consolation which he intends therein.
This is the law of his grace, the declaration of the mystery of his love, before insisted on.
2. There is the bringing home and application of all
this mercy to the soul of a sinner by the Holy Ghost, wherein we are
freely forgiven all our trespasses,
Gospel forgiveness I say, respects all these things, these
principles; they have all an influence into it. And that which makes this
more evident (wherewith I shall close this consideration of the nature of
it), is, that faith, in its application of itself unto God about and for
forgiveness, doth distinctly apply itself unto and close with sometimes one
of these severally and singly, sometimes another, and sometimes jointly
takes in the consideration of them all expressly. Not that at any time it
fixes on any or either of them exclusively to the others, but that
eminently it finds some special encouragement at some season, and some
peculiar attractive, from some one of them, more than from the rest; and
then that proves an inlet, a door of entrance,
(1.) Sometimes faith fixes upon the name and infinite
goodness of the nature of God, and draws out forgiveness from thence.
So doth the psalmist:
And thus faith oftentimes finds a peculiar sweetness and
encouragement in and from the consideration of God’s gracious nature.
Sometimes this is the first thing it fixes on, and sometimes the last that
it rests in. And ofttimes it makes a stay here, when it is driven from all
other holds; it can say, however it be, “Yet God is gracious;” and at least
make that conclusion which we have from it,
(2.) Sometimes the soul by faith addresseth itself in a
peculiar manner to the sovereignty of God’s will, whereby he is
gracious to whom he will be gracious, and merciful to whom he will be
merciful; which, as was showed, is another considerable spring or principle
of forgiveness. This way David’s faith steered him in his great strait and
perplexity:
(3.) Faith dealing about forgiveness doth commonly eye, in
a particular manner, its relation to the mediation and blood of
Christ. So the apostle directs,
(4.) Faith eyes actual pardon or condonation. So
God proposeth it as a motive to farther believing:
Let us now take along with us the end for which all these
considerations
For a close of this discourse, I shall only add what is included in that proposition which is the foundation of the whole, — namely, that this discovery of forgiveness is and can be made to faith alone. The nature of it is such as that nothing else can discover it or receive it. No reasonings, no inquiries of the heart of man can reach unto it. That guess or glimpse which the heathens had of old of somewhat so called, and which false worshippers have at present, is not the forgiveness we insist upon, but a mere imagination of their own hearts.
This the apostle informs us,
To give evidence hereunto, we may consider that this great mystery, — 1. Is too deep, 2. Is too great, for aught else to discover; and, — 3. That nothing else but faith is suited to the making of this discovery.
1. It is too deep and mysterious to be fathomed and
reached by any thing else. Reason’s line is too short to fathom the
depths of the
The greatest part of the world of convinced persons have
forsaken forgiveness on this account; masses, penances, merits, have
appeared more eligible. Yea, men who have no other desire but to be
forgiven do choose to close with any thing rather than forgiveness. If men
do escape these rocks, and resolve that nothing but pardon will relieve
them, yet it is impossible for them to receive it in the truth and power of
it, if not enabled by faith thereunto. I speak not of men that take it up
by hearsay, as a common report, but of those
2. It is too great for any thing else to discover.
Forgiveness is a thing chosen out of God from all eternity, to exalt and
magnify the glory of his grace; and it will be made appear to all the world
at the day of judgment to have been a great thing. When the soul comes in
any measure to be made sensible of it, it finds it so great, so excellent
and astonishable, that it sinks under the thoughts of it. It hath
dimensions, a length, breadth, depth, and height, that no line of the
rational soul can take or measure. There is “exceeding greatness” in it,
Fourthly. There yet remains a brief confirmation of the
position Our author seems to deviate from the order of the four
principal propositions, as arranged on page 384, when he begins the
exposition of this verse. He now illustrates the fourth proposition, and
afterwards considers the third. See page 427. — Ed.
First, [As to what is supposed]:—
1. It is supposed that there may be a gracious
persuasion and assurance of faith in a man concerning his own
particular interest in forgiveness. A man may, many do, believe
it for themselves, so as not only to have the benefit of it but the comfort
also. Generally, all the saints mentioned in Scripture had this assurance,
unless it were in the case of depths, distresses, and desertions, such as
that in this psalm. David expresseth his confidence of the love and favour
of God unto his own soul hundreds of times; Paul doth the same for himself:
Nothing can be more vain than what is usually pleaded to remove this sheet-anchor of the saints’ consolation, — namely, that no man’s particular name is in the promise. It is not said to this or that man by name that his sins are forgiven him; but the matter is far otherwise. To think that it is necessary that the names whereby we are known among ourselves, and are distinguished here one from another, should be written in the promise, that we may believe in particular every child of God is in the promise, is a fond conceit. And believing makes it very legible to him. Yea, we find by experience that there is no need of argumentation in this case. The soul, by a direct act of faith, believes its own forgiveness, without making inferences or gathering conclusions; and may do so upon the proposition of it to be believed in the promise. But I will not digress from my work in hand, and, therefore, shall only observe one or two things upon the supposition laid down:—
(1.) It is the duty of every believer to labour after
an assurance of a personal interest in forgiveness, and to be diligent
in the cherishing and preservation of it when it is attained. The apostle
exhorts us all unto it,
[1.] It is, in general, the product of a more plentiful
communication of the Spirit than ordinary, as to a sense and
participation of the choice fruits of the death of Christ, procured for
those who are justified by their acceptance of the atonement. It
flourisheth not without his sealing, witnessing, establishing, and shedding
abroad the love of God in our hearts. See
[2.] For its own fruit, and what it produceth, they are the choicest actings of our souls towards God, — as love, delight, rejoicing in the Lord, peace, joy, and consolation in ourselves, readiness to do or suffer, cheerfulness in so doing. If they grow not from this root, yet their flourishing wholly depends upon it; so that surely it is the duty of every believer to break through all difficulties in pressing after this particular assurance. The objections that persons raise against themselves in this case may be afterward considered.
(2.) In ordinary dispensations of God towards us,
and dealings with us, it is mostly [by] our own negligence and
sloth that we come short of this assurance. It is true it depends in
a peculiar manner on the sovereignty of God. He is as absolute in giving
peace to believers as in giving grace to sinners. This takes place and may
be proposed as a relief in times of trial and distress. He createth light
and causeth darkness, as he pleaseth. But yet, considering what promises
are made unto us, what encouragements are given us, what love and
2. It is supposed that there is or may be a saving
persuasion or discovery of forgiveness in God, where there is no assurance
of any particular interest therein, or that our own sins in particular
are pardoned. This is that which hath a promise of gracious acceptance
with God, and is therefore saving:
(1.) Faith is called, and is, a cleaving unto the Lord:
(2.) The revelation and discovery of forgiveness that is
made in the gospel evidenceth the same truth. The first proposal of it or
concerning
Secondly, That which is affirmed in it is, that a discovery of forgiveness in God, without any particular assurance of personal interest therein, is a great supportment to a sin-entangled soul. And let no man despise the day of this small thing; small in the eyes of some, and those good men also, as if it did not deserve the name of faith. Now, as hath been made to appear, this discovery of forgiveness is the soul’s persuasion, 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 sovereign 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 manifested and declared in the promises of the gospel. “However it be with me, yet thus it is with God; there is forgiveness with him.” This is the first thing that a soul in its depths riseth up 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:
The state and condition of things seem to lie yet lower in
that proposal we have,
The church in the Lamentations gives a sad account of her
state and condition in this matter; for she maketh that hard conclusion
against herself,
We may observe, by the way, how far this relief extends itself, and what it enables the soul unto; as, —
1. The soul is enabled thereby to resign itself unto
the disposal of sovereign grace in self-abhorrency, and a renunciation
of all other ways of relief:
2. It extends itself unto a resolution of waiting in
the condition wherein the soul is. This the church comes unto,
3. It supports unto waiting in the use of all means for the attainment of a sense of forgiveness, and so hath its effect in the whole course of our obedience. “There is forgiveness with thee, that thou mayest be feared.” To fear the Lord, is an expression comprehensive of his whole worship and all our duty. “This I am encouraged unto, in my depths,” saith the psalmist, “because there is forgiveness with thee. I will abide in all duties, in all the ways of thy worship, wherein thou mayst be found.” And however it be for a while, the latter end of that soul, who thus abideth with God, will be peace.
Let us, then, nextly see by what ways and means it yields this supportment:—
1. It begets a liking of God in the soul, and
consequently some love unto him. The soul apprehends God as one
infinitely to be desired and delighted in by those who have a share in
forgiveness. It cannot but consider him as good and gracious, however its
own estate be hazardous.
2. It removes sundry overwhelming difficulties that lie in the soul’s way before it close with this discovery of forgiveness; as, —
(1.) It takes away all these hinderances that were
formerly insisted on from the greatness, holiness, and severity of God, the
inexorableness
(2.) In particular, it removes the overwhelming consideration of the unspeakable greatness of sin. This presseth the soul to death, when once the heart is possessed with it. Were not their sins so great, such as no heart can imagine or tongue declare, it might possibly be well with them, say distressed sinners. They are not so troubled that they are sinners, as that they are great sinners; not that these and those sins they are guilty of, but that they are great sins, attended with fearful aggravations. Otherwise they could deal well enough with them. Now, though this discovery free men not from the entanglement of their sins as theirs, yet it doth from the whole entanglement of their sins as great and many. This consideration may be abstracted. The soul sees enough in God to forgive great sins, though it doth not as yet to forgive his sins. That great sins shall be pardoned, this discovery puts out of question. Whether his sins shall be pardoned is now all the inquiry. Whatever any faith can do, that this faith will do, unless it be the making of particular application of the things believed unto itself. The soul, then, can no longer justly be troubled about the greatness of sin; the infiniteness of forgiveness that he sees in God will relieve him against it. All that remains is, that it is his own sin about which he hath to deal; whereof afterwards. These and the like difficulties are removed by it.
3. It gives some life in and encouragement unto
duty. And that, first, unto duty as duty. Eyeing God by
faith, in such a fulness of grace, the soul cannot but be encouraged to
meet him in every way of duty, and to lay hold upon him thereby; — every
way leading to him, as leading to him, must be well liked and
approved of. And, secondly, to all duties. And herein lies no small
advantage. God is oftentimes found in duties, but in what, or of what
kind, he will be
From these effects of this discovery of forgiveness in God three things will ensue, which are sufficient to maintain the spiritual life of the soul:—
(1.) A resolution to abide with God, and to commit all
unto him. This the word, as was observed, teaches us: “There is
forgiveness with thee, and therefore thou shalt be feared;” — “Because this
I found, this I am persuaded of, therefore I will abide with him in the way
of his fear and worship.” This our Saviour calls unto,
[1.] It argues oppositions. To abide, to be stable and permanent, is to be so against oppositions Many discouragements are ready to rise up in the soul against it: in fears especially that it shall not hold out, that it shall be rejected at last, that all is naught and hypocritical with it, that it shall not be forgiven, that God indeed regards it not, and therefore it may well enough give over its hopes, which seems often as the giving up of the ghost; [these] will assault it. Again, oppositions arise from corruptions and temptations unto sin, contrary to the life of faith; and these often proceed to a high degree of prevalency, so that the guilt contracted upon them is ready to cast the soul quite out of all expectation of mercy. “I shall one day perish by these means,” saith the soul, “if I am not already lost.”
But now, where faith hath made this discovery of
forgiveness, the soul will abide with God against all these discouragements
and oppositions. It will not leave him, it will not give over waiting for
him. So David expresseth the matter in the instance of himself:
[2.] This abiding with God argues a forbearance of any other choice. Whilst the soul is in this condition, having not attained any evidences of its own special interest in forgiveness, many lovers will be soliciting of it to play the harlot by taking them into its embraces. Both self-righteousness and sin will be very importunate in this matter. The former tenders itself as exceeding useful to give the soul some help, assistance, and supportment in its condition. “Samuel doth not come,” saith Saul, “and the Philistines invade me; I will venture and offer sacrifice myself, contrary to the law.” The promise doth not come to the soul for its particular relief; it hath no evidence as to an especial interest in forgiveness. Temptation invades the mind: “Try thyself,” says it, “to take relief in somewhat of thine own providing.” And this is to play the harlot from God. To this purpose self-righteousness variously disguises itself, like the wife of Jeroboam when she went to the prophet. Sometimes it appears as duty, sometimes as signs and tokens; but its end is to get somewhat of the faith and trust of the soul to be fixed upon it. But when the soul hath indeed a discovery of forgiveness, it will not give ear to these solicitations. “No,” saith it; “I see such a beauty, such an excellency, such a desirableness and suitableness unto my wants and condition, in that forgiveness that is with God, that I am resolved to abide in the gospel desire and expectation of it all the days of my life; here my choice is fixed, and I will not alter.” And this resolution gives glory to the grace of God. When the soul, without an evidence of an interest in it, yet prefers it above that which, with many reasonings and pretences, offers itself as a present relief unto it, hereby is God glorified, and Christ exalted, and the spiritual life of the soul secured.
(2.) This discovery of forgiveness in God, with the effects
of it before mentioned, will produce a resolution of waiting on God for
peace and consolation in his own time and way. “He that believeth
shall not make haste,”
And this the psalmist manifests to have been the effect produced in his heart and spirit; for upon this discovery of forgiveness in God, he resolved both to wait upon him himself, and encourageth others so to do.
(3.) This prepares 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 tidings that they are safe there;
and, as Solomon says, “Good news,” in this case, “from a far country, is as
cold waters to a thirsty soul,”
[2.] 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 rejoice 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 farther 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 itself, — 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 atonement 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 came for; this way alone he
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 always 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, afterward 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 controversy about their sins, they become insensibly to have slight thoughts of sin and of God also. This persuasion is not of him that calls us. Poor souls, your faith is the devil’s greatest engine for your ruin, — the highest contempt of God, and Christ, and forgiveness also, that you can be guilty of, — a means to let you down quietly into hell, — the Pharisees’ Moses, trusted in, and [yet] will condemn you. As none is saved but by faith, so you, if it were not for your faith (as you call it), might possibly be saved. If a man’s gold prove counterfeit, his jewels painted glass, his silver lead or dross, he will not only be found poor when he comes to be tried, and want the benefit of riches, but have withal a fearful aggravation of his poverty by his disappointment and surprisal. If a man’s faith, which should be more precious than gold, be found rotten and corrupt, if his light be darkness, how vile is that faith, how great is that darkness! Such, it is evident, will the faith of too many be found in this business.
2. The work we are carrying on is the raising of a
sin-entangled soul out of its depths; and this we have spoken unto is
that which
(1.) It is selfish. The great design of faith is
to “give glory to God,”
(2.) It is impatient. Men do thus deport themselves because they will not wait. They do not care for standing afar off for any season with the publican. They love not to submit their souls to lie at the foot of God, to give him the glow of his goodness, mercy, wisdom, and love, in the disposal of them and their concernments. This waiting compriseth the universal subjection of the soul unto God, with a resolved judgment that it is meet and right that we, and all we desire and aim at, should be at his sovereign disposal. This gives glow to God, — a duty which the impatience of these poor souls will not admit them to the performance of. And both these arise, —
(3.) From weakness. It is weak. It is weakness in any condition, that makes men restless and weary. The state of adherence is as safe a condition as the state of assurance; only, it hath more combats and wrestling attending it. It is not, then, fear of the event, but weakness and weariness of the combat, that makes men anxiously solicitous about a deliverance from that state before they are well entered into it.
Let, then, the sin-entangled soul remember always this way,
method, and order of the gospel, that we have under consideration. First,
exercise faith on forgiveness in God; and when the soul is fixed
Thirdly. See note on page
412.
First, The things that are spoken or to be known of God are of two sorts:—
1. Natural and necessary; such as are his
essential properties, or the attributes of his nature, his goodness,
holiness, righteousness, omnipotency, eternity, and the like. These are
called, Τὸ γνωστὸν τοῦ Θεοῦ,
2. There are the free acts of his will and power, or his free, eternal purposes, with the temporal dispensations that flow from them. Now, of this sort is the forgiveness that we are inquiring after. It is not a property of the nature of God, but an act of his will and a work of his grace. Although it hath its rise and spring in the infinite goodness of his nature, yet it proceeds from him, and is not exercised but by an absolute, free, and sovereign act of his will. Now, there is nothing of God or with him of this sort that can be any ways known but only by especial revelation; for, —
(1.) There is no inbred notion of the acts of
God’s will in the heart of man; which is the first way whereby we come to
the knowledge of any thing of God. Forgiveness is not revealed by the
light of nature. Flesh and blood, which nature is, declares it not; by
that means “no man hath seen God at any time,”
(3.) No works of God’s providence can make this
discovery. God hath, indeed, borne testimony to himself and his goodness
in all ages, from the foundation of the world, in the works of his
providence: so
Secondly, Whereas there had been one signal act
of God’s providence about sin, when man first fell into the snares of
it, it was so far from the revealing forgiveness in God, that it rather
severely intimated the contrary. This was God’s dealing with sinning
angels. The angels were the first sinners, and God dealt first with them
about sin. And what was his dealing with them the Holy Ghost tell us,
Thirdly, God gave unto man a law of
obedience immediately upon his creation; yea, for the main of it, he
implanted it in him by and in his creation. This law it was supposed that
man might transgress. The very nature of a law prescribed unto free
agents, attended with threatenings and promises of reward, requires that
supposition. Blow, there was not annexed unto this law, or revealed with
it, the
From these previous considerations, added to what was formerly spoken, some things preparatory to the ensuing discourse may be inferred; as, —
1. That it is a great and rare thing to have forgiveness in God discovered unto a sinful soul. A thing it is that, as hath been showed, conscience and law, with the inbred notions that are in the heart of man about God’s holiness and vindictive justice, do lie against; a matter whereof we have no natural presumption, whereof there is no common notion in the mind of man; a thing which no consideration of the works of God, either of creation or providence, will reveal, and which the great instance of God’s dealing with sinning angels renders deep, admirable, and mysterious. Men who have common and slight thoughts of God, of themselves, of sin, of obedience, of the judgment to come, of eternity, — that feed upon the ashes of rumours, reports, hearsays, traditions, without looking into the reality of things, — may and do take this to be an ordinary and acknowledged truth, easy to be entertained, which upon the matter no man disbelieves. But convinced sinners, who make a trial of these things as running into eternity, have other thoughts of them. And as to that which, it is pretended, every one believes, we have great cause to cry out, “Lord, who hath believed our report? to whom hath the arm of the Lord been revealed,”
2. That the discovery of forgiveness in God, being a matter of so great difficulty, is a thing precious and excellent, as being the foundation of all our communion with God here, and of all undeceiving expectation of our enjoyment of him hereafter. It is a pure gospel truth, that hath neither shadow, footstep, nor intimation elsewhere. The whole creation hath not the least obscure impression of it left thereon. So that, —
3. It is undoubtedly greatly incumbent on us to inquire
diligently, as the prophets did of old, into this salvation; to consider
what sure evidences faith hath of it, such as will not, as cannot fail
us. To be slight and common in this matter, to take it up at random,
is an argument of an unsound, rotten heart. He that is not serious in his
inquiry into the revelation of this matter, is serious in nothing
I. The first discovery of forgiveness in God (and which I place as the first evidence of it) was made in his dealing with our first parents after their shameful sin and fall. Now, to make it appear that this is an evidence that carries along with it a great conviction, and is such as faith may securely rest upon and close withal, the ensuing observations are to be considered:—
1. The first sin in the world was, on many accounts,
the greatest sin that ever was in the world. It was the sin, as it
were, of human nature, wherein there was a conspiracy of all individuals:
“Omnes eramus unus ille homo;” — “In
that one man, or that one sin, ‘we all sinned,’
2. Man, who had sinned, subscribed in his heart and
conscience unto the righteous sentence of the law. He knew what he
had deserved, and looked for nothing but the immediate execution of the
sentence of death upon him. Hence he meditates not a defence, expects no
pardon, stays not for a trial, but flies and hides, and attempts an escape:
3. God had newly declared in the sinning angels what
his justice
4. There was nothing without God himself that should
move him in the least, so much as to suspend the execution of his wrath for
one moment. He had not done so with the angels. All things lay now
under wrath, curse, confusion, and disorder; nothing was left good, lovely,
or desirable in his eye. As in the first creation, that which was first
brought forth from nothing was תֹהוּ וָבֹהוּ, “without form, and void,” empty of
all order and beauty, — nothing was in it to induce or move God to bring
forth all things in the glory that ensued, but the whole design of it
proceeded from his own infinite goodness and wisdom, — so was it now again.
There was an emptiness and vanity brought by sin upon the whole creation.
Nothing remained that might be a motive unto a merciful restoration, but
all is again devolved on his sovereignty. All things being in this state
and condition, wherein all doors stood open to the Glow of God’s justice in
the punishing of sin, nothing remaining without him to hold his hand in the
least, the whole creation, and especially the sinner himself, lying
trembling in expectation of a dreadful doom, what now cometh forth from
him? The blessed word which we have,
1. The original and first spring of sacrifices is not in the Scripture expressly mentioned, only the practice of the saints is recorded. But it is certain, from infallible Scripture evidences, that they were of God’s immediate institution and appointment. God never allowed that the will or wisdom of man should be the spring and rule of his worship. That solemn word wherewith he fronts the command that is the rule of his worship, לֹא תַעֲשֶׂה לְךְ, — “Thou shalt not make to thyself,” which is the life of the command (that which follows being an explanation and confirmation of the law itself by instances), cuts off all such pretences, and is as a flaming sword, turning every way to prevent men’s arbitrary approaches to God’s institutions. God will not part with his glory of being the only lawgiver, as to the whole concernment of his worship, or any part of it, unto any of the sons of men.
2. Neither is the time of their institution
mentioned. Some of the Papists dispute (as there are a generation of
philosophical disputers amongst them, by whom their tottering cause is
supported) that there should have been sacrifices in paradise, if a man had
not sinned. But as, in all their opinions, our first inquiry ought to be,
What do they get by this or that? their whole religion being pointed unto
their carnal interest, so we, may in particular do it upon this uncouth
assertion, which is perfectly contradictious to the very nature and end of
most sacrifices, — namely, that they should be offered where there is no
sin. Why, they hope to establish hence a general rule, that there can be
no true worship of God, in any state or condition, without a sacrifice.
What, then, I pray? Why, then it is evident that the continual sacrifice
of the mass is necessary in the church, and that without it there is no
true worship of God; and so they are quickly come home to their advantage
and profit, — the mass being that inexhaustible spring of revenue which
feeds their pride and lust throughout the world. But there is in the
church of Christ an altar still, and a sacrifice still,
which they have rejected for the abominable figment of their mass, —
namely, Christ himself, as the apostle informs us,
3. That after the giving of the law, the greatest, most noble, and solemn part of the worship of God consisted in sacrifices. And this kind of worship continued, with the approbation of God, in the world about four thousand years; that is, from the entrance of sin until the death of the Messiah, the true sacrifice, which put an end unto all that was typical
These things being premised, we may consider what was the
mind I and aim of God in the institution of this worship. One instance,
and that of the most solemn of the whole kind, will resolve us in this
inquiry.
Let us see to what end is all this solemnity, and what is
declared thereby. Wherefore should God appoint poor sinful men to come
III. God’s appointment of repentance unto sinners doth
reveal that there is forgiveness in himself. I say, the prescription
of repentance is a revelation of forgiveness. After the angels had sinned,
God never once called them to repentance. He would not deceive them, but
let them know what they were to look for at his hands; he hath no
forgiveness for them, and therefore would require no repentance of them.
It is not, nor ever was, a duty incumbent on them to repent. Nor is it so
unto the damned in hell. God requires it not of them, nor is it their
duty. There being no forgiveness for them, what should move them to
repent? Why should it be their duty so to do? Their eternal anguish about
sin committed hath nothing of repentance in it. Assignation then, of
repentance is a revelation of forgiveness. God would not call upon a
sinful creature to humble itself and bewail its sin if there were no way of
recovery or relief; and the only way of recovery from the guilt of sin is
pardon. So
To improve this evidence, I shall confirm, by some few obvious considerations, these two things:— 1. That the prescription of repentance doth indeed evince that there is forgiveness with God. 2. That every one in whom there is repentance wrought towards God, may certainly conclude that there is forgiveness with God for him.
1. No repentance is acceptable with God but what is
built or leans on the faith of forgiveness. We have a cloud of
witnesses unto this truth in the Scripture. Many there have been, many are
recorded who have been convinced of sin, perplexed about it, sorry for it,
that have made open confession and acknowledgment of it, that, under the
pressing sense of it, have cried out even to God for deliverance, and yet
have come short of mercy, pardon, and acceptance with God. The cases of
Cain, Pharaoh, Saul, Ahab, Judas, and others, might be insisted on. What
was wanting, that made all that they did abominable? Consider one instance
for all. It is said of Judas that he repented:
Indeed, faith of forgiveness, as hath been showed, hath
many degrees. There is of them that which is indispensably necessary to
render repentance acceptable. What it is in particular I do not dispute.
It is not an assurance of the acceptance of our persons in general. It is
not that the particular sin wherewith, it may he, the soul is perplexed, is
forgiven. A general, so it be a gospel discovery that there is forgiveness
in God, will suffice. The church expresseth
2. To prescribe repentance as a duty unto sinners, without a foundation of pardon and forgiveness in himself, is inconsistent with the wisdom, holiness, goodness, faithfulness, and all other glorious excellencies and perfections of the nature of God; for, —
(1.) The apostle lays this as the great foundation of all
consolation, that God cannot lie or deceive,
(2.) The proposal of repentance is a thing fitted and
suited in its own nature to beget thoughts in the mind of a sinner that
there is forgiveness with God. Repenting is for sinners only. “I come
not,” saith our Saviour, “to call the righteous, but sinners to
repentance.” It is for them, and them only. It was no duty for Adam in
Eden, it is none for the angels in heaven, nor for the damned in hell.
What, then, may be the language of this appointment? “O sinners, come and
deal with God by repentance.” Doth it not openly speak forgiveness in God?
and, if it were otherwise, could men possibly be more frustrated or
deceived? would not the institution of repentance be a lie? Such a
delusion may proceed from Satan, but not from Him who is the fountain of
goodness, holiness, and truth. His call to repentance is a full
demonstration of his readiness to forgive,
(3.) There is, then, no cause why those who are under a call to repentance should question whether there be forgiveness in God or no. This concerns my second proposition. “Come,” saith the Lord unto the souls of men, “leave your sinful ways, turn unto me; humble yourselves with broken and contrite heart.” “Alas!” say poor convinced sinners, “we are poor, dark, and ignorant creatures; or we are old in sin, or greater sinners or backsliders, or have fallen often into the same sins; — can we expect there should be forgiveness for us?” Why, you are under God’s invitation to repentance; and to disbelieve forgiveness is to call the truth, holiness, and faithfulness of God into question. If you will not believe forgiveness, pretend what you please, it is in truth because you hate repentance. You do but deceive your souls, when you pretend you come not up to repentance because you cannot believe forgiveness; for in the very institution of this duty God engageth all his properties to make it good that he hath pardon and mercy for sinners.
(4.) Much less cause is there to doubt of forgiveness where sincere repentance is in any measure wrought. No soul comes to repentance but upon God’s call; God calls none but whom he hath mercy for upon their coming. And as for those who sin against the Holy Ghost, as they shut themselves out from forgiveness, so they are not called to repentance.
(5.) God expressly declares in the Scripture that the
forgiveness that is with him is the foundation of his prescribing
repentance unto man. One instance may suffice:
And this is another way whereby God hath revealed that
there is forgiveness with him; and an infallible bottom for faith to build
upon in its approaches unto God it is. Nor can the certainty of this
evidence be called into question but on such grounds as are derogatory to
the glory and honour of God. And this connection of repentance and
forgiveness is that principle from whence God convinces a stubborn,
unbelieving people that all his ways and dealings with sinners
[1.] Such is the atheism that lies lurking in the hearts of men by nature, that, notwithstanding their pretences and professions, we have need to be pressing upon them evidences of the very being and essential properties of God. In so doing, we have the assistance of inbred notions in their own minds, which they cannot eject, to help to carry on the work. How much more is this necessary in reference unto the free acts of the will of God, which are to be known only by mere revelation! Our word had need to be “line upon line;” and yet, when we have done, we have cause enough to cry out, as was said, “Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?”
[2.] What was spoken before of the obstacles that lie in the way, hindering souls from a saving reception of this truth, ought to be remembered. Those who have no experience of them between God and their souls seem to be ignorant of the true nature of conscience, law, gospel, grace, sin, and forgiveness.
[3.] Many who are come to a saving persuasion of
it, yet having not received it upon clear and unquestionable grounds, and
so not knowing how to resolve their faith of it into its proper
principles, are not able to answer the objections that lie against it
in their own consciences, and so do miserably fluctuate about it all their
days. These had need to have these principles inculcated on them. Were
they pondered aright, some might have cause to say, with the Samaritans,
who first gave credit to the report of the woman,
But it will yet be said, that it is needless to multiply
arguments and evidences in this case, the truth insisted on being granted
as one of the’ fundamental principles of religion. As it is not, then, by
1. That it is generally granted by all is no argument that it is effectually believed by many. Sundry things are taken for granted in point of opinion that are not so believed as to be improved in practice. We have in part showed before, and shall afterward undeniably evince, that there are very few that believe this truth with that faith that will interest them in it and give them the benefit of it. And what will it avail any of us that there is forgiveness of sin with God, if our sins be not forgiven? No more than that such or such a king is rich, whilst we are poor and starving. My aim is not to prove it as an opinion or a mere speculative truth, but so to evidence it in the principles of its being and revelation as that it may be believed; whereon all our blessedness depends.
2. It needs never the less confirmation because it is a plain fundamental truth, but rather the more; and that because both of the worth and weight of it. “This is a faithful saying,” saith the apostle, “worthy of all acceptation, that Jesus Christ came into the world to save sinners.” So I say of this, which, for the substance of it, is the same with that. It is worthy of all acceptation, namely, that there is forgiveness with God; and therefore ought it to be fully confirmed, especially whilst we make use of no other demonstrations of it but those only which God hath furnished us withal to that purpose: and this he would not have done, but that he knew them needful for us. And for the plainness of this truth, it is well if it be so unto us. This I know, nothing but the Spirit of God can make it so. Men may please themselves and others sometimes with curious notions, and make them seem to be things of great search and attainment, which, when they are well examined, it may be they are not true; or if they are, are yet of a very little consequence or importance. It is these fundamental truths that have the mysteries of the wisdom and grace of God inwrapped in them; which whoso can unfold aright, will show himself “a workman that needs not be ashamed.” These still waters are deep; and the farther we dive into them, the greater discovery shall we make of their depths. And many other sacred truths there are whose mention is common, but whose depths are little searched and whose efficacy is little known.
3. We multiply these evidences, because they are
multitudes that are concerned in them. All that do believe, and all
that do not believe, are so, — those that do believe, that they may be
established; and those that do not believe, that they may be encouraged so
to do.
4. They are so, also, upon the account of the various conditions wherein the spirits of believers themselves may be. One may give help to the same soul at one season, another at another; one may secure the soul against a temptation, another stir it up to thankfulness and obedience,
These things have I spoken, that you may not think we dwell too long on this consideration. And I pray God that your consolation and establishment may abound in the reading of these meditations, as I hope they have not been altogether without their fruit in their preparation.
IV. Let us, then, in the fourth
place, as a fourth evidence of this truth, consider those, both under
the Old Testament and the New, concerning whom we have the greatest
assurance that God was well pleased with them, and that they are now in the
enjoyment of him. And this argument unto this purpose the apostle
insists upon, and presseth from sundry instances,
Let us, after the example of the apostle, mention some particular instances in this matter. Look unto Abraham: he was the “friend of God,” and walked with God. God made a solemn covenant with him, and takes it for his memorial throughout all generations that he is the “God of Abraham.” And he is doubtless now at rest with God. Our Saviour calls the place or condition whereinto blessed souls are gathered, “Abraham’s bosom.” He is at rest with whom others are at rest.
The condition was the same with Isaac and Jacob. They also
are in heaven, being alive unto and with God. Our Saviour proves it from
the tenor of the covenant: “I am the God of Abraham, and the God of Isaac,
and the God of Jacob. God is not the God of the dead, but of the living,”
The same is the state with David. He was a “man after
God’s own heart,” that did his will and fulfilled all his pleasure. And
although he died, and his body saw corruption, yet he is not lost; he is
with God in heaven. Hence he ended his days triumphantly, in a full
apprehension of eternal rest, beyond what could in this world be attained,
and that by virtue of the covenant; for these are the last words of David,
“Although my house be not so with God, yet he hath made with me an
everlasting covenant,” ascertaining unto him sure and eternal mercies,
Peter also is in heaven. Christ prayed for him that his
faith should not fail; and in his death he glorified God,
Here, then, “we are compassed about with a cloud of witnesses;” for, —
1. It is most certain that they were all sinners.
They were all so by nature; for therein there is no difference between any
of the children of men. And personally they were sinners also. They
confessed so of themselves, and some of the sins of all of them stand upon
record. Yea, some of them were great sinners, or guilty of great and
signal miscarriages; — some before their conversion, as Abraham, who was an
idolater,
What shall we now say? Do we think that God hath forgiveness only for this or that individual person? No man questions but that all these were pardoned. Was it by virtue of any especial personal privilege that was peculiar unto them? Whence should any such privilege arise, seeing by nature they were no better than others, nor would have been so personally had not they been delivered from sin, and prepared for obedience by grace, mercy, and pardon? Wherefore, they all obtained forgiveness by virtue of the covenant, from the forgiveness which is with God. And this is equally ready for others who come to God the same way that they did; that is, by faith and repentance.
2. Many of those concerning whom we have the assurance mentioned were not only sinners but great sinners, as was said; which must be also insisted on, to obviate another objection. For some may say, that although they were sinners, yet they were not such sinners as we are; and although they obtained forgiveness, yet this is no argument that we shall do so also, who are guilty of other sins than they were, and those attended with other aggravations than theirs were. To which I say, that I delight not in aggravating, no, nor yet in repeating, the sins and faults of the saints of God of old. Not only the grace of God, but the sins of men have by some been turned into lasciviousness, or been made a cloak for their lusts. But yet, for the ends and purposes for which they are recorded by the Holy Ghost, we may make mention of them. That they may warn us of our duty, that we take heed lest we also fall, that they may yield us a relief under our surprisals, are they written. So, then, where the mention of them tends to the advancement of sovereign grace and mercy, which is the case in hand, we may insist on them. I think, then, that, without mention of particulars, I may safely say that there is no sin, no degree of sin, no aggravating circumstance of sin, no kind of continuance in sin (the only sin excepted), but that there are those in heaven who have been guilty of them.
It may be, yet some will say that they have considered the sins and falls of Lot, David, Peter, Paul, and the thief himself on the cross, and yet they find not their own condition exemplified, so as to conclude that they shall have the same success with them.
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:
3. Suppose this enumeration of sins doth not reach the
condition of the soul, because of some especial aggravation of its sin not
expressed; — let such a one add that of our Saviour:
We take it for a good token and evidence of a virtuous
healing water, when, without fraud or pretence, we see the crutches of
cured cripples and impotent persons hung about it as a memorial of its
efficacy. And it is a great demonstration of the skill and ability of a
physician, when many come to a sick person and tell him “We had the same
distemper with you, — it had the same symptoms, the same effects; and by
his skill and care we are cured.” “Oh!” saith the sick man, “bring him unto
me, I will venture my life in his band.” Now, all the saints of heaven
stand about a sin-sick soul; for in this matter “we are compassed about
with a cloud of witnesses,”
Poor souls are apt to think that all those whom they read or hear of to be gone to heaven, went thither because they were so good and so holy. It is true many of them were eminently and exemplarily so in their generations, all of them were so according to their degrees and measures; for “without holiness no man can see God,” — and it is our duty to labour to be like unto them in holiness, if ever we intend to be so in happiness and glory; — but yet not one of them, not any one that is now in heaven, Jesus Christ alone excepted, did ever come thither any other way but by forgiveness of sin; and that will also bring us thither, though we come short of many of them in holiness and grace.
And this evidence of forgiveness! the rather urge, because
I find the apostle Paul doing of it eminently in his own person:
To conclude, then, this evidence — Every one who is now in
heaven hath his pardon sealed in the blood of Christ. All these pardons
are, as it were, hanged up in the gospel; they are all enrolled in the
V. The same is evident from the patience of God towards the world, and the end of it For the clearing hereof we may observe, —
1. That upon the first entrance of sin and breach of that covenant which God had made with mankind in Adam, he might immediately have executed the threatened curse, and have brought eternal death upon them that sinned. Justice required that it should be so, and there was nothing in the whole creation to interpose so much as for a reprieve or a respite of vengeance. And had God then sent sinning man, with the apostate angels that induced him into sin, immediately into eternal destruction, he would have been glorified in his righteousness and severity by and among the angels that sinned not. Or he could have created a new race of innocent creatures to have worshipped him and glorified him for his righteous judgment, even as the elect at the last day shall do for the destruction of ungodly men.
2. God hath not taken this course. He hath
continued the race of mankind for a long season on the earth; he hath
watched over them with his providence, and exercised exceeding patience,
forbearance, and long-suffering towards them. Thus the apostle Paul at
large discourseth on,
3. That there is a common abuse of this patience
of God visible in the world in all generations. So it was of old: God saw
it to be so, and complained of it,
4. Let us, therefore, consider what is the true and
proper end of this patience of God towards the world, enduring it in
sin and wickedness for so long a season, and suffering one generation to be
multiplied after another. Shall we think that God hath no ether design in
all this patience towards mankind, in all generations, but
5. If this patience of God hath any other intention towards any, any other effect upon some, upon any, that is to be reckoned the principal end of it, and for the sake whereof it is evidently extended unto some others, consequentially unto all. For those concerning whom God hath an especial design in his patience, being to be brought forth in the world after the ordinary way of mankind, and that in all ages during the continuance of the world, from the beginning unto the end thereof, the patience which is extended unto them must also of necessity reach unto all in that variety wherein God is pleased to exercise it. The whole world, therefore, is continued under the patience of God and the fruits of it, for the sake of some that are in it.
6. Let us, therefore, see what is the end of this patience,
and what it teacheth us. Now, it can have no end possible but only that
before rejected, unless there be forgiveness of sins with God. Unless God
be ready and willing to forgive the sins of them that come to him according
unto his appointment, his patience is merely subservient unto a design of
wrath, anger, severity, and a resolution to destroy. Now, this is
an abomination once to suppose, and would reflect unspeakable dishonour
upon the holy God. Let a man but deal thus, and it is a token of as evil
an habit of mind, and perverse, as any can befall him. Let him bear with
those that are in his power in their faults, for no other end or with no
other design but that he may take advantage to bring a greater punishment
and revenge upon them; and what more vile affection, what more
It may be objected “That this argument is not cogent, because of the instance that lies against it in God’s dealing with the angels that sinned. It is evident that they fell into their transgression and apostasy before mankind did so, for they led and seduced our first parents into sin; and yet God bears with them, and exerciseth patience towards them, to this very day, and will do so unto the consummation of all things, when they shall be east into the fire ‘prepared for the devil and his angels;’ and yet it is granted that there is no forgiveness in God for them: so that it cloth not necessarily follow that there is so for man, because of his patience towards them.”
I answer, that this must be more fully spoken unto when we come to remove that great objection against this whole truth which was mentioned before, taken from God’s dealing with the sinning angels, whom he spared not. At present two or three observations will remove it out of our way; for, —
(1.) The case is not the same with the sinning angels and the race of mankind in all generations. There are no other angels in this condition, but only those individuals who first sinned in their own persons. They are not, in the providence and patience of God, multiplied and increased in ensuing times and seasons, but they continue the same individual persons who first sinned, and no more; so that immediate execution of the whole punishment due unto their sin would not have prevented any increase of them. But now with man it is otherwise; for God continues his patience towards them to the production of millions of other persons, who were not actually in the first sin. Had not God so continued his forbearance, their being, and consequently their sin and misery, had been prevented; so that the case is not the same with sinning angels and men.
(2.) Indeed God exerciseth no patience toward the
angels that sinned, and that because he had no forgiveness for them. So
Peter tells us,
(3.) The reason why the full and final punishment of these angels is reserved and respited unto the appointed season is not for their own sakes, their good, benefit, or advantage at all, but merely that the end of God’s patience towards mankind might be accomplished. When this is once brought about they shall not be spared a day, an hour, a moment. So that God’s dispensation towards them is nothing but a mere withholding the infliction of the utmost of their punishment, until he hath accomplished the blessed ends of his patience towards mankind.
But you will say, secondly, “Is it not said that God,
‘willing to shew his wrath, and to make his power known, endures with much
long-suffering the vessels of wrath fitted to destruction?’
Ans. 1. It is one thing to endure with much long-suffering, another thing to exercise and declare patience. The former only intimates God’s withholding for a season of that destruction which he might justly inflict, which we speak not of; the other denotes an acting in a way of goodness and kindness for some especial end.
2. The next verse declares the great end of God’s patience,
and answers this objection: “That he might make known the riches of his
glory on the vessels of mercy, which he had afore prepared unto glory,”
And this the Scripture clearly testifies unto,
Let us, therefore, also mind this evidence in the application of ourselves to God for pardon. It is certain that God might have taken us from the womb, and have cast us into utter darkness; and in the course of our lives we have been guilty of such provocations as God might justly have taken the advantage of to glorify his justice and severity in our ruin; but yet we have lived thus long, in the patience and forbearance of God. And to what end hath he thus spared us, and let pass those advantages for our destruction that we have put into his hand? Is it not that he might by his patience give us leave and space to get an interest in that forgiveness which he thus testifies to be in himself? Let us, then, be encouraged by it to use it unto the end and purpose for which it is exercised towards us. You that are yet in doubt of your condition, consider that the patience of God was extended unto you this day, this very day, that you might use it for the obtaining of the remission of your sins. Lose not this day, nor one day more, as you love your souls; for woful will be their condition who shall perish for despising or abusing the patience of God.
VI. The faith and experience of the saints in this
world give in testimony unto this truth; and we know that their record
in this matter is true. Let us, then, ask of them what they believe, what
they have found, what they have experience of, as to the forgiveness of
sin. This God himself directs and leads us unto by appealing unto our own
experience, whence he shows us that we may take relief and supportment in
our distresses:
We have in our case called in the testimony of the
saints in heaven, with whom those on earth do make up one family, even
that one family in heaven and earth which is called after the name of the
Father of our Lord Jesus Christ,
1. Men living under the profession of religion, and not
experiencing
Of all dangers, therefore, in profession, let professors take heed of this, — namely, of a customary, traditional, or doctrinal owning such truths as ought to have their effects and accomplishment in themselves, whilst they have no experience of the reality and efficacy of them. This is plainly to have a form of godliness, and to deny the power thereof. And of this sort of men do we see many turning atheists, scoffers, and open apostates. They find in themselves that their profession was a lie, and that in truth they had none of those things which they talked of; and to what end should they continue longer in the avowing of that which is not? Besides, finding those things which they have professed to be in them not to be so, they think that what they have believed of the things that are without them are of no other nature; and so reject them altogether.
You will say, then, “What shall a man do who cannot find or
obtain an experience in himself of what is affirmed in the word? He cannot
find the death of Christ crucifying sin in him, and he cannot find the Holy
Ghost sanctifying his nature, or obtain joy in believing; what shall he,
then, do? shall he not believe or profess those things to be so, because he
cannot obtain a blessed experience of them?” I answer, our Saviour hath
perfectly given direction in this case:
2. Where there is an inward, spiritual experience of
the power, reality, and efficacy of any supernatural truth, it gives great
satisfaction, stability, and assurance unto the soul. It puts the
soul out of danger or suspicion of being deceived, and gives it to have the
testimony of God in itself. So the apostle tells us, “He that believeth on
the Son of God hath the witness in himself,”
(1.) That there is a great answerableness and
correspondency between the heart of a believer and the truth that he doth
believe. As the word is in the gospel, so is grace in the heart; yea,
they are the same thing variously expressed:
(2.) That the first original expression of divine truth
is not in the word, no, not as given out from the infinite abyss of divine
wisdom and veracity, but it is first hid, laid up, and expressed in the
person of Christ. He is the ἀρχέτυπος, the first pattern of truth, which from him
is expressed in the word, and from and by the word impressed in the hearts
of believers: so that as it hath pleased God that all the treasures of
wisdom and knowledge should be in him, dwell in him, have their principal
residence in him,
(3.) Hence it appears that there must needs be great
assurance of those truths which are thus received and believed; for
hereby are “the senses exercised to discern both good and evil,”
This is the meaning of that prayer of the apostle,
And this is in the nature of all gospel truths, — they are fitted and suited to be experienced by a believing soul. There is nothing in them so sublime and high, nothing so mysterious, nothing so seemingly low and outwardly contemptible, but that a gracious soul hath experience of an excellency, reality, power, and efficacy in it all. For instance, look on that which concerns the order and worship of the gospel. This seems to many to be a mere external thing, whereof a soul can have no inward sense or relish. Notions there are many about it, and endless contentions, but what more? Why, let a gracious soul, in simplicity and sincerity of spirit, give up himself to walk with Christ according to his appointment, and he shall quickly find such a taste and relish in the fellowship of the gospel, in the communion of saints, and of Christ amongst them, as that he shall come up to such riches of assurance in the understanding and acknowledgment of the ways of the Lord, as others by their disputing can never attain unto. What is so high, glorious, and mysterious as the doctrine of the ever-blessed Trinity? Some wise men have thought meet to keep it vailed from ordinary Christians, and some have delivered it in such terms as that they can understand nothing by them. But take a believer who hath tasted how gracious the Lord is, in the eternal love of the Father, the great undertaking of the Son in the work of mediation and redemption, with the almighty work of the Spirit creating grace and comfort in the soul; and hath had an experience of the love, holiness, and power of God in them all; and he will with more firm confidence adhere to this mysterious truth, being led into it and confirmed in it by some few plain testimonies of the word, than a thousand disputers shall do who only have the notion of it in their minds. Let a real trial come, and this will appear. Few will be found to sacrifice their lives on bare speculations. Experience will give assurance and stability.
We have thus cleared the credit of the testimony now to be improved. It is evident, on these grounds, that there is a great certainty in those truths whereof believers have experience. Where they communicate their power unto the heart, they give an unquestionable assurance of their truth; and when that is once realized in the soul, all disputes about it are put to silence.
These things being so, let us inquire into the faith and
experience of the saints on the earth as to what they know of the truth
proposed unto confirmation, namely, that there is forgiveness with God.
Let us go to some poor soul that now walks comfortably under the light of
God’s countenance, and say unto him, “Did we not know
“Why, what ailed you, what was the matter with you, seeing as to outward things you were in peace?” — Ans. “The law of God had laid hold upon me and slain me. I found myself thereby a woful sinner, yea, overwhelmed with the guilt of sin. Every moment I expected tribulation and wrath from the hand of God; my sore ran in the night and ceased not, and my soul refused comfort.”
“How is it, then, that you are thus delivered, that you are no more sad? Where have you found ease and peace? Have you been by any means delivered, or did your trouble wear off and depart of its own accord?” — Ans. “Alas, no! had I not met with an effectual remedy, I had sunk and everlastingly perished.”
“What course did you take?” — Ans. “I went unto Him by Jesus Christ against whom I have sinned, and have found him better unto me than I could expect or ever should have believed, had not he overpowered my heart by his Spirit. Instead of wrath, which I feared, and that justly, because I had deserved it, he said unto me in Christ, ‘Fury is not in me.’ For a long time I thought it impossible that there should be mercy and pardon for me, or such a one as I. But he still supported me, sometimes by one means, sometimes by another; until, taking my soul near to himself, he caused me to see the folly of my unbelieving heart, and the vileness of the hard thoughts I had of him, and that, indeed, there is with him forgiveness and plenteous redemption. This hath taken away all my sorrows, and given me quietness, with rest and assurance.”
“But are you sure, now, that this is so? May you not possibly be deceived?” — Ans. Says the soul, “I have not the least suspicion of any such matter; and if at any time aught doth arise to that purpose, it is quickly overcome.”
“But how are you confirmed in this persuasion?” — Ans. “That sense of it which I have in my heart; that sweetness and rest which I have experience of; that influence it hath upon my soul; that obligation I find laid upon me by it unto all thankful obedience; that relief, supportment, and consolation that it hath afforded me in trials and troubles, in the mouth of the grave and entrances of eternity, — all answering what is declared concerning these things in the word, — will not suffer me to be deceived. I could not, indeed, receive it until God was pleased to speak it unto me; but now let Satan do his utmost, I shall never cease to bear this testimony, that there is mercy and forgiveness with him.”
Now this is to me, on the principles before laid down, an evidence great and important. God hath not manifested this truth unto the saints, thus copied it out of his word, and exemplified it in their souls, to leave them under any possibility of being deceived.
VII. God’s institution of religious worship, and honour therein to be rendered unto him by sinners, is another evidence that there is forgiveness with him. I have instanced before in one particular of worship to this purpose, — namely, in that of sacrifices; but therein we intended only their particular nature and signification, how they declared and manifested reconciliation, atonement, and pardon. That now aimed at is, to show how all the worship that God hath appointed unto us, and all the honour which we give unto his holy majesty thereby, is built upon the same foundation, — namely, a supposition of forgiveness, — and is appointed to teach it, and to ascertain us of it; which shall briefly be declared. To this end observe, —
1. That the general end of all divine and religious
worship is to raise unto God a revenue of glory out of the creation.
Such is God’s infinite natural self-sufficiency, that he stands in need of
no such glory and honour. He was in himself no less infinitely and
eternally glorious before the creation of all or any thing whatever, than
he will be when he shall be encompassed about with the praises of all the
works of his hands. And such is his absolute perfection, that no honour
given unto him, no admiration of him, no ascription of glory and praise,
can add any thing unto him. Hence saith the psalmist, “My goodness
extendeth not to thee,”
2. Wherefore, all the revenue of glory that God will receive by his worship depends merely on his own voluntary choice and appointment. All worship, I say, depends now on the sovereign will and pleasure of God. It is true there is a natural worship due from rational creatures by the law of their creation. This was indispensably and absolutely necessary at first. The very being of God and order of things required that it should be so. Supposing that God had made such creatures as we are, it could not be but that moral obedience was due unto him, — namely, that he should be believed in, trusted, and obeyed, as the first cause, last end, and sovereign Lord of all. But the entrance of sin, laying the sinner absolutely under the curse of God, utterly put an end to this order of things. Man was now to have perished immediately, and an end to be put unto the law of this obedience. But here, in the sovereign will of God, an interposition was made between sin and the sentence, and man was respited from destruction. All worship following hereon, even that which was before natural, by the law of creation, is now resolved into an arbitrary act of God’s will.
And unto this end is all worship designed, — namely, to
give glory unto God. For as God hath said that “he will be sanctified in
all that draw nigh him,” — that is, in his worship, — and that therein “he
will be glorified,”
3. Consider that God hath not prescribed any worship of
himself unto the angels that sinned. They are, indeed, under his
power, and he useth them as he pleaseth, to serve the ends of his holy
providence. Bounds he prescribes unto them by his power, and keeps them in
dread of the full execution of his wrath; but he requires not of them that
they should believe in him. They believe, indeed,
4. It is evident that God, by the prescription of a worship unto sinners, doth fully declare that there is forgiveness with him for them; for, —
(1.) He manifests thereby that he is willing to receive a
new revenue of glory from them. This, as we have proved, is the
end of worship. This he would never have done but with a design of
accepting and rewarding his creatures; for do we think that he will be
beholding unto them? — that he will take and admit of their voluntary,
reasonable service, according to his will and command, without giving them
a reward, yea, and such a one as their obedience holds no proportion unto?
No such thing would become his infinite self-sufficiency, goodness, and
bounty. This the wife of Manoah well
(2.) Hereby God lets us know that he deals with us upon new terms, so that, notwithstanding sin, we may enjoy his love and favour. For this we have the engagement of his truth and veracity, and he cannot deceive us. But yet by this command of his for his worship we should be deceived, if there were no forgiveness with him; for it gives us encouragement to expect, and assurance of finding, acceptance with him, which without it cannot be obtained. This, then, God declares by his institution of and command for his worship, — namely, that there is nothing that shall indispensably hinder those who give up themselves unto obedience of God’s commands from enjoying his love and favour, and communion with him.
(3.) For matter of fact, it is known and confessed
that God hath appointed a worship for sinners to perform. All the
institutions of
5. There are some ordinances of worship appointed for this very end and purpose, to confirm unto us the forgiveness of sin, especially in that worship which is instituted by the Lord Jesus under the New Testament. I shall instance in one or two —
(1.) The ordinance of baptism. This was
accompanied with the dawning of the gospel in the ministry of John the
Baptist; and he expressly declared, in his sermons upon it, that it was
instituted of God to declare the “remission of sins,”
It is true the Lord Christ submitted unto that ordinance
and was baptized by John, who had no sin; but this belonged unto the
obedience which God required of him, as for our salves he was made under
the law. He was to observe all ordinances and institutions of the worship
of God, not for any need he had in his own person of the especial ends and
significations of some of them; yet, as he was our sponsor, surety, and
mediator, standing in our stead in all that he so did, he was to yield
obedience unto them, that so he might “fulfil all righteousness,”
But, as was said, baptism itself, as appointed to be an
ordinance of worship for sinners to observe, was a declaration of that
forgiveness that is with God. It was so in its first institution. God
calls a man in a marvellous and miraculous manner; gives him a ministry
from heaven; commands him to go and baptize all those who, confessing their
sins, and professing repentance of them, should come to him to have a
testimony of forgiveness. And as to the especial nature of this ordinance,
he appoints it to be such as to represent the certainty and truth of his
grace in pardon unto their senses by a visible pledge. He lets them know
that he would take away their sin, wherein their spiritual defilement doth
consist, even as water takes away the outward
After the entrance of this ordinance in the ministry of
John, the Lord Christ takes it into his own hand, and commands the
observation of it unto all his disciples. I dispute not now who are the
proper immediate objects of it; whether they only who actually can make
profession of their faith, or believers with their infant seed. For my
part, I believe that all whom Christ loves and pardons are to be made
partakers of the pledge thereof. And the sole reason which they of old
insisted on why the infants of believing parents should not be baptized
was, because they thought they had no sin; and therein we know their
mistake. But I treat not now of these things. Only this I say is certain,
that in the prescription of this ordinance unto his church, the great
intention of the Lord Christ was to ascertain unto us the forgiveness of
sins. And sinners are invited to a participation of this ordinance for
that end, that they may receive the pardon of their sins; that is, an
infallible pledge and assurance of it,
And this is the use which we ought to make of this ordinance. It is God’s security of the pardon of our sins, which we may safely rest in.
(2.) The same is the end of that other great ordinance of
the church, the supper of the Lord. The same thing is therein
confirmed unto us by another sign, pledge, token, or seal. We have shown
before what respect gospel forgiveness hath unto the death or blood of
Jesus Christ. That is the means whereby for us it is procured, the way
whereby it comes forth from God, unto the glory of his righteousness and
grace; which afterward must be more distinctly insisted on. This
ordinance, therefore, designed and appointed on purpose for the
representation and calling to remembrance of the death of Christ, with the
communication of the benefits thereof unto them that believe, doth
principally intend our faith and comfort in the truth under consideration.
And, therefore, in the very institution of it, besides the general end
before mentioned, which had been sufficient for our security, there is
moreover added an especial mention of the forgiveness of sin; for so speaks
our Saviour, in the institution of it for the use of the church unto the
end of the world:
(3.) What is the end of all church-order,
assemblies, and worship? What is a church? Is it not a company of sinners
gathered together, according unto God’s appointment, to give glory and
praise to him for pardoning grace, for the forgiveness of sins, and to
yield him that obedience which he requires from us on the account of his
having so dealt with us? This is the nature, this is the end of a church.
He that understandeth it not, he that useth it not unto that end, doth but
abuse that great institution. And such abuse the world is full of. Some
endeavour to make their own secular advantages by the pretence of the
church; some discharge the duty required in it with some secret hopes that
it shall be their
6. One particular instance more of this nature shall conclude this evidence — God hath commanded us, the Lord Christ hath taught us, to pray for the pardon of sin; which gives us unquestionable security that it may be attained, that it is to be found in God. For the clearing whereof observe, —
(1.) That the Lord Christ, in the revelation of the will of
God unto us, as unto the duty that he required at our hands, hath taught
and instructed us to pray for the forgiveness of sin. It is one
of the petitions which he hath left on record for our use and imitation in
that summary of all prayer which he hath given us:
(2.) On this supposition it is the highest blasphemy and reproach of God imaginable, to conceive that there is not forgiveness with him for us. Indeed, if we should go upon our own heads, without his warranty and authority, to ask any thing at his hand, we might well expect to meet with disappointment; for what should encourage us unto any such boldness? but now, when God himself shall command us to come and ask any thing from him, — so making it thereby our duty, and that the neglect thereof should be our great sin and rebellion against him, — to suppose he hath not the thing in his power to bestow on us, or that his will is wholly averse from so doing, is to reproach him with want of truth, faithfulness, and holiness, and not to be God. For what sincerity can be in such proceedings? Is it consistent with any divine excellency? Could it have any other end but to deceive poor creatures? either to delude them if they do pray according to his command, or to involve them in farther guilt if they do not? God forbid any such thoughts should enter into our hearts. But, —
(3.) To put this whole matter out of the question, God
hath promised to hear our prayers, and in particular those which we
make
What hath been spoken may suffice to establish our present argument, — namely, that God’s prescription of religious worship unto sinners doth undeniably prove that with him there is forgiveness; especially considering that the principal parts of the worship so prescribed and appointed by him are peculiarly designed to confirm us in the faith thereof.
And this is the design of the words that we do insist upon: “There is forgiveness with thee, that thou mayest be feared.” The fear of God, as we have showed, in the Old Testament, doth frequently express, not that gracious affection of our minds which is distinctly so called, but that whole worship of God, wherein that and all other gracious affections towards God are to be exercised. Now, the psalmist tells us that the foundation of this fear or worship, and the only motive and encouragement for sinners to engage in it and give up themselves unto it, is this, that there is forgiveness with God. Without this no sinner could fear, serve, or worship him. This, therefore, is undeniably proved by the institution of this worship, which was proposed unto confirmation.
The end of all these things, as we shall afterward at large declare, is to encourage poor sinners to believe, and to evidence how inexcusable they will be left who, notwithstanding all this, do, through the power of their lusts and unbelief, refuse to come to God in Christ that they may be pardoned. Yea, the laying open of the certainty and fulness of the evidence given unto this truth makes it plain and conspicuous whence it is that men perish in and for their sins. Is it for want of mercy, goodness, grace, or patience in God? Is it through any defect in the mediation of the Lord Christ? Is it for want of the mightiest encouragements and most infallible assurances that with God there is forgiveness? Not at all; but merely on the account of their own obstinacy, stubbornness, and perverseness. They will not come unto this light, yea, they hate it, because their deeds are evil. They will not come to Christ, that they may have life. It is merely darkness, blindness, and love of sin that brings men to destruction. And this is laid open, and all pretences and excuses are removed, and the shame of men’s lusts made naked, by the full confirmation of this truth which God hath furnished us withal.
Take heed, you that hear or read these things; if they are
not mixed with faith, they will add greatly to your misery. Every argument
Moreover, if you will take into your minds what hath been delivered in particular concerning the nature and end of the worship of God which you attend unto, you may he instructed in the use and due observation of it. When you address yourselves unto it, remember that this is that which God requires of you who are sinners; that this he would not have done but with thoughts and intention of mercy for sinners. Bless him with all your souls that this is laid as the foundation of all that you have to do with him. You are not utterly cast off because you are sinners. Let this support and warm your hearts when you go to hear, to pray, or any duty of worship. Consider what is your principal work in the whole. You are going to deal with God about forgiveness, in the being, causes, consequents, and effects of it. Hearken what he speaks, declares, or reveals about it; mix his revelation and promises with faith. Inquire diligently into all the obedience and thankfulness, all those duties of holiness and righteousness, which he justly expects from them who are made partakers of it. So shall you observe the worship of God unto his glory and your own advantage.
VIII. Another evidence hereof may
be taken from the making, establishing, and ratifying of the new
covenant. That God would make a new covenant with his people is often
promised, often declared: see, among other places,
First, It is supposed that God had before made another
covenant with mankind. With reference hereunto is this said to be a
new one. It is opposed unto another that was before it, and in
comparison whereof that is called old and this said to be
new, as the apostle speaks expressly in the place before
mentioned. Now, a covenant between God and man is a thing great and
marvellous, whether we consider the nature of it or the ends of it. In its
own nature it is a convention, compact, and agreement for some certain ends
and purposes between the holy Creator and his poor creatures. How
infinite, how unspeakable must needs the grace and condescension
Secondly, This being the nature, this the end of a
covenant, there must be some great and important cause to change, alter,
and abrogate a covenant once made and established, — to lay aside
one covenant and to enter into another. And yet this the apostle
says expressly that God had done,
1. In general, that the first covenant was good,
holy, righteous, and equal. It was such as became God to make, and was
every way the happiness of the creature to accept of. We need no other
argument to prove it holy and good than this, that God made it. It was the
effect of infinite holiness, wisdom, righteousness, goodness, and grace;
and therefore in itself was it every way perfect, for so are all the works
of God. Besides, it was such as man, when through his own fault he cannot
obtain any good by it, and must perish everlastingly by virtue of the curse
of it, yet cannot but subscribe unto its righteousness and holiness. The
law was the rule of it; therein is the tenor of it contained. Now, saith
the apostle, “Whatever becomes of the sin and the sinner, ‘the law is holy,
and the commandment is holy, and just, and good,’ ”
2. In particular, [First], It was good, holy, and righteous in all the commands of it, in the obedience which it required.
And two things there were that rendered it exceeding
righteous in reference unto its precepts or commands. First, That
they were all suited unto the principles of the nature of man
created by God, and in the regular acting whereof consisted his perfection.
God in the first covenant required nothing of man, prescribed nothing unto
him, but what there was a principle for the doing and accomplishing of it
ingrafted and implanted on his nature, which rendered all those commands
equal, holy, and good; for what need any man complain of that which
requires nothing of him but what he is from his own frame and principles
inclined unto? Secondly, All the commands of it were proportionate unto
the strength and ability of them to whom they were given. God in
that covenant required nothing of any
Secondly, It was exceeding good, holy, and righteous, upon the account of its promises and rewards. “Do this,” saith the covenant; “this which thou art able to do, which the principles of thy nature are fitted for and inclined unto.” Well, what shall be the issue thereof? Why, “Do this, and live.” Life is promised unto obedience, and that such a life as, both for the present and future condition of the creature, was accompanied with every thing that was needful to make it blessed and happy. Yea, this life having in it the eternal enjoyment of God, God himself, as a reward, was exceedingly above whatever the obedience of man could require as due, or have any reason, on any other account but merely of the goodness of God, to expect.
3. There was provision in that covenant for the preservation and manifestation of the glory of God, whatever was the event on the part of man. This was provided for in the wisdom and righteousness of God. Did man continue in his obedience, and fulfil the terms of the covenant, all things were laid in subserviency to the eternal glory of God in his reward. Herein would he for ever have manifested and exalted the glory of his holiness, power, faithfulness, righteousness, and goodness. As an almighty Creator and Preserver, as a faithful God and righteous Rewarder, would he have been glorified. On supposition, on the other side, that man by sin and rebellion should transgress the terms and tenor of this covenant, yet God had made provision that no detriment unto his glory should ensue thereon; for by the constitution of a punishment proportionable in his justice unto that sin and demerit, he had provided that the glory of his holiness, righteousness, and veracity, in his threatenings, should be exalted, and that to all eternity. God would have lost no more glory and honour by the sin of man than by the sin of angels, which, in his infinite wisdom and righteousness, is become a great theatre of his eternal glory; for he is no less excellent in his greatness and severity than in his goodness and power.
Wherefore, we may now return unto our former inquiry: All things being thus excellently and admirably disposed, in infinite wisdom and holiness, in this covenant, the whole duty and blessedness of man being fully provided for, and the glory of God absolutely secured upon all events, what was the reason that God left not all things to stand or fall according to the terms of it? wherefore doth he reject and lay aside this covenant, and promise to make another, and do so accordingly? Certain it is that he might have continued it with a blessed security to his own glory; and he “makes all things for himself, even the wicked for the day of evil.”
Now, next to the blood of Christ, whereby this covenant was ratified and confirmed, this is the greatest evidence that can possibly be given that there is forgiveness with God. To what end else doth God make this great alteration in the effects of his will, in his way of dealing with mankind? As forgiveness of sin is expressly contained in the tenor and words of the covenant, so set it aside, and it will be of no more use or advantage than the former; for as this covenant is made directly with sinners, nor was there any one in the world when God made it that was not a sinner, nor is it of use unto any but sinners, so is forgiveness of sins the very life of it.
Hence we may see two things; — first, The greatness of forgiveness, that we may learn to value it; and, secondly, The certainty of it, that we may learn to believe it.
First, The greatness of it. God would not do so
great a thing as that mentioned but for a great, the greatest end. Had it
not been a matter of the greatest importance unto the glory of God and the
good of the souls of men, God would not for the sake of it have laid aside
one covenant and made another. We may evidently see how the heart of God
was set upon it, how his nature and will were engaged in it. All this was
done that we might be pardoned. The old glorious fabric of obedience and
rewards shall be taken down to the ground, that a new one may be erected
for the honour and glory of forgiveness. God forbid that we should have
slight thoughts of that which was so strangely and wonderfully brought
forth, wherein God had as it were embarked his great glory! Shall all this
be done for our sakes, and shall we undervalue it or disesteem it? God
forbid.
Secondly, For the security of it, that we may
believe it. What greater can be given? God deceiveth no man, no more than
he is deceived. And what could God, that cannot lie, do more to give us
satisfaction herein than he hath done? Would you be made partakers of this
forgiveness? — go unto God, spread before him this whole matter; plead with
him that he himself hath so far laid aside the first covenant, of his own
gracious will, as to make a new one, and that merely because it had no
forgiveness in it. This he hath made on purpose that it might be known
that there is forgiveness in him. And shall not we now be made partakers
of it? will he now deny that unto us which he hath given such assurance of,
and raised such expectations concerning it? Nothing can here wrong us,
nothing can ruin us, but unbelief. Lay hold on this covenant, and we shall
have pardon. This God expresseth,
IX. The oath of God engaged and interposed in this matter is another evidence of the truth insisted on. Now, because this is annexed unto the covenant before mentioned, and is its establishment, I shall pass it over the more briefly. And in it we may consider, —
First, The nature of the oath of God. The apostle
tells us that “He sware by himself;” and he gives this reason of it,
“Because he had no greater to swear by,”
Secondly, For the end of his oath. God doth not
give it to make his word or promise sure and steadfast, but to give
assurance and security unto us of their accomplishment. Every word of God
is sure and certain, truth itself, because it is his; and he might justly
require of us the belief of it without any farther attestation: but yet,
knowing what great objections Satan and our own unbelieving hearts will
raise against him promises, at least as to our own concernment in them, to
confirm our minds, and to take away all pretences of unbelief, he
interposeth his oath in this matter. What can remain of distrust in such a
case? If there be a matter in doubt between men, and an oath be interposed
in the confirmation of that which is called in question, it is “an end,” as
the apostle tells us, “unto them of all strife,”
Thirdly, In this interposition of God by an oath there is unspeakable condescension of grace, which is both an exceeding great motive unto faith and a great aggravation of unbelief; for what are we, that the holy and blessed God should thus condescend unto us, as, for our satisfaction and surety, to engage himself by an oath? One said well of old, “Felices nos quorum causâ Deus jurat! O infelices, si nec juranti Deo credimus;” — “It is an inestimable advantage that God should for our sakes engage himself by his oath. So it will be our misery if we believe him not when he swears unto us.” What can we now object against what is thus confirmed? what pretence, colour, or excuse can we have for our unbelief? How just, how righteous, how holy must their destruction be, who, upon this strange, wonderful, and unexpected warranty, refuse to set to their seal that God is true!
These things being premised, we may consider how variously
God hath engaged his oath that there is forgiveness with him. First, He
sweareth that he hath no pleasure in the death of a sinner, but
rather that he repent and live:
Again: whereas the great means he hath appointed for the
forgiveness of sins is by the mediation of the Lord Christ, as we shall
afterward show, he hath on several occasions confirmed his purpose in
him, and the counsel of his will, by his oath. By this oath be
promised him unto Abraham and David of old; which proved the foundation of
the church’s stability in all generations, and also of their security and
assurance of acceptance with him. See
X. Another foundation of this
truth, and infallible evidence of it, may be taken from that especial
name and title which God takes unto himself in this matter; for he
owns the name of “The God of pardons,” or “The God of forgiveness.” So is
he called,
1. The name of God is that whereby he reveals himself unto us, whereby he would have us know him and own him. It is something expressive of his nature or properties which he hath appropriated unto himself. Whatever, therefore, any name of God expresseth him to he, that he is, that we may expect to find him; for he will not deceive us by giving himself a wrong or a false name. And on this account he requires us to trust in his name, because he will assuredly be found unto us what his name imports. Resting on his name, flying unto his name, calling upon his name, praising his name, things so often mentioned in the Scripture, confirm the same unto us. These things could not be our duty if we might he deceived in so doing. God is, then, and will be, to us what his name declareth.
2. On this ground and reason God is said then first to
be known by any name, when those to whom he reveals himself do, in an
especial manner, rest on that name by faith, and have that
accomplished towards them which that name imports, signifies, or declares.
And therefore God did not, under the Old Testament, reveal himself
3. All the whole gracious name of God, every title
that he hath given himself, every ascription of honour unto himself that he
hath owned, is confirmed unto us (unto as many as believe) in
Jesus Christ. For as he hath declared unto us the whole name of God,
4. God takes this name, “The God of forgiveness,” to be
his in a peculiar manner, as that whereby he will be distinguished and
known. He appropriates it to himself, as expressing that which the power
and goodness of no other can extend unto. “There are lords many, and gods
many,” saith the apostle,
5. To be known by this name is the great glory of God
in this world. When Moses desired to see the glory of God, the Lord
tells him that “he could not see his face,”
Let us lay together these considerations, and we shall find
that they will give us another stable foundation of the truth insisted on,
and a great encouragement to poor sinful souls to draw nigh to God in
Christ for pardon. God hath no name but what he gives unto himself; nor is
it lawful to know him or call him otherwise. As he calls himself, so is
he; what his name imports, so is his nature.
XI. The consideration of the essential properties of the nature of God, and what is required to the manifestation of them, will afford us farther assurance hereof. Let us to this end take in the ensuing observations:—
First, God being absolutely perfect and absolutely
self-sufficient, was eternally glorious, and satisfied with and in his
own holy excellencies and perfections, before and without the creation of
all or any thing by the putting forth or the exercise of his almighty
power. The making, therefore, of all things depends on a mere sovereign
act of the will and pleasure of God. So the whole creation makes its
acknowledgment:
Secondly, On supposition that God would work “ad extra,” by
his power produce any thing without himself, it was absolutely
necessary that himself should be the end of his so doing. For as
before the production of all things, there was nothing that could be the
end why any of them should be brought forth out of nothing, or towards
which they should be disposed; so God, being an infinite agent in wisdom,
and understanding, and power, he could have no end in his actings but that
also which is infinite. It is therefore natural and necessary unto God to
do all things for himself. It is impossible he should have any other end.
And he hath done so accordingly:
Thirdly, This doing things, all things for
himself, cannot intend an addition or accruement thereby of any
new real good unto himself. His absolute eternal perfection and
all-sufficiency render this impossible. God doth not become more powerful,
great, wise, just, holy, good, or gracious, by any of his works, by any
thing that he doth. He can add nothing to himself. It must therefore be
the manifestation and declaration of the holy properties of his nature
1. That he make them known; that by ways suited to his infinite wisdom he both declare that such properties do belong unto him, as also what is the nature of them, according as the creature is able to apprehend.
So he doth things “to make his power known,” to show his
power, and to declare his name through the earth,
2. That he attain an ascription, an attribution of
praise and glory to himself upon their account. His design is “to be
admired in all them that believe,”
(1.) Interpretative. So the inanimate and brute creatures ascribe unto God the glory of his properties, even by what they are and do. By what they are in their beings, and their observation of the law and inclination of their nature, they give unto God the glory of that wisdom and power whereby they are made, and of that sovereignty whereon they depend. Hence, nothing more frequent in the praises of God of old, than the calling of the inanimate creatures, heaven and earth, winds, storms, thunder, and the beasts of the field, to give praise and glory to God; that is, by what they are they do so, inasmuch as from the impression of God’s glorious excellencies in their effects upon them, they are made known and manifest.
(2.) Involuntary, in some rational creatures.
Sinning men and angels have no design, no will, no desire to give glory to
God. They do their utmost endeavour to the contrary, to hate him, reproach
and blaspheme him. But they cannot yet cast off the yoke of God. In their
minds and consciences they are forced, and shall be for ever, to
acknowledge that God is infinitely holy, infinitely wise, powerful, and
righteous. And he hath the glory of all these properties from them in
their very desires that he were otherwise. When they
(3.) It is voluntary, in the reasonable service, worship, fear, trust, obedience of angels and men. God having revealed unto them the properties of his nature, they acknowledge, adore them, and place their confidence in them, and thereby glorify him as God. And this glorifying of God consisteth in three things:—
[1.] In making the excellencies of God revealed unto us the principle and chief object of all the moral actings of our souls, and of all the actings of our affections To fear the Lord and his goodness, and to fear him for his goodness; to trust in his power and faithfulness; to obey his authority; to delight in his will and grace; to love him above all, because of his excellencies and beauty; — this is to glorify him.
[2.] To pray for, and to rejoice in, the ways and means whereby he will or hath promised farther to manifest or declare these properties of his nature and his glory in them. What is the reason why we pray for, long for, the accomplishment of the promises of God toward his mints, of his threatenings towards his enemies, of the fulfilling of the glorious works of his power and grace that yet remain to be done, of the coming of the kingdom of Christ, of the approach of glory? Is it not chiefly and principally that the glorious excellencies of God’s nature may be made more manifest, be more known, more exalted, — that God may appear more as he is, and as he hath declared himself to be? This is to give glory to God. So likewise our joy, rejoicing, and satisfaction in any of the ways and works of God; it is solely on this account, that in them, God in his properties, — that is, his power, wisdom, holiness, and the like, — is revealed, declared, and made known.
[3.] In their joint actual celebration of his
praises; which, as it is a duty of the greatest importance, and which
we are, indeed, of all others most frequently exhorted unto and most
earnestly called upon for; so in the nature of it, it consists in our
believing, rejoicing expression of what God is and what he doth; — that is,
our admiring, adoring, and blessing him, because of his holiness, goodness,
and the rest of his properties, and his works of grace and power suitable
unto them. This it is to praise God,
Fourthly, Observe that none of these properties of God can
be thus manifested and known, nor himself be glorified for them, but
Fifthly, Upon this design of God, it is necessary that he should reveal and make known all the attributes and properties of his nature, in works and effects peculiarly proceeding from them and answering unto them, that he might be glorified in them; and which, as the event manifests, he hath done accordingly. For what reason can be imagined why God will be glorified in one essential excellency of his nature and not in another? Especially must this be affirmed of those properties of the nature of God which the event manifesteth his principal glory to consist in and arise from, and the knowledge whereof is of the greatest use, behoof, and benefit unto the children of men, in reference unto his design towards them.
Sixthly, These things being so, let us consider how it
stands in reference unto that which is under consideration. God, in the
creation of all things, glorified or manifested his greatness, power,
wisdom, and goodness, with many other properties of the like kind. But his
sovereignty, righteousness, and holiness, how are they declared hereby?
Either not at all, or not in so evident a manner as is necessary, that he
might be fully glorified in them or for them. What, then, doth he do?
leave them in darkness, vailed, undiscovered, satisfying himself in the
glory of those properties which his work of creation had made known? Was
there any reason why he should do so, designing to do all things for
himself and for his own glory? Wherefore he gives his holy law as a rule
of obedience unto men and angels. This plainly reveals his sovereignty or
authority over them, his holiness and righteousness in the equity and
purity of things he required of them: so that in and by these properties
also he may be glorified. As he made all things for himself, — that is,
the manifestation of his greatness, power, wisdom, and goodness; so he gave
the law for himself, — that is, the manifestation of his authority,
holiness, and righteousness. But is this all? Is there not
remunerative justice in God, in a way of bounty? Is there not
vindictive
But, after all this, are there no other properties of his nature, divine excellencies that cannot be separated from his being, which by none of these means are so much as once intimated to be in him? It is evident that there are; such are mercy, grace, patience, long-suffering, compassion, and the like. Concerning which observe, —
1. That where there are no objects of them, they cannot be declared, or manifested, or exercised. As God’s power or wisdom could not be manifest if there were no objects of them, no more can his grace or mercy. If never any stand in need of them, they can never be exercised, and consequently never be known. Therefore were they not revealed, neither by the creation of all things, nor by the law or its sanction, nor by the law written in our hearts; for all these suppose no objects of grace and mercy. For it is sinners only, and such as have made themselves miserable by sin, that they can be exercised about.
2. There are no excellencies of God’s nature that are more expressive of divine goodness, loveliness, and beauty than these are, — of mercy, grace, long-suffering, and patience; and, therefore, there is nothing that God so requireth our likeness unto him, in our conformity unto his image, as in these, — namely, mercy, grace, and readiness to forgive. And the contrary frame in any he doth of all things most abhor: “They shall have judgment without mercy, who shewed no mercy.” And, therefore, it is certain that God will be glorified in the manifestation of these properties of his nature.
3. These properties can be no otherwise exercised, and consequently no otherwise known, but only in and by the pardon of sin; which puts it beyond all question that there is forgiveness with God. God will not lose the glory of these his excellencies: he will be revealed in them, he will be known by them, he will be glorified for them; which he could not be if there were not forgiveness with him. So that here comes in not only the truth but the necessity of forgiveness also.
XII. In the next place we shall proceed unto that evidence which is the centre wherein all the lines of those foregoing do meet and rest, — the fountain of all those streams of refreshment that are in them, — that which animates and gives life and efficacy unto them. This lies in God’s sending of his Son. The consideration hereof will leave no pretence or excuse unto unbelief in this matter.
To make this evidence more clear and legible, as to what is intended in it, we must consider, — First, What was the rise of this sending we speak of. Secondly, Who it was that was sent. Thirdly, How, or in what manner he was sent. Fourthly, 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:
Let us now consider to what purpose was this eternal counsel of peace, this agreement of the Father and Son from eternity, about the state and condition of mankind. If God would have left them all to perish under the guilt of their sins, there had been no need at all of any such thoughts, design, or counsel. God had given unto them a law righteous and holy, which if they transgressed, he had threatened them with eternal destruction. Under the rule, disposal, and power of this law, he might have righteously left them to stand or fall, according to the verdict and sentence thereof. But now he assures us, he reveals unto us, that he had other thoughts in this matter; that there were other counsels between the Father and the Son concerning us; and these such as the Son was delighted in the prospect of his accomplishment of them. What can these thoughts and counsels be, but about a way for their deliverance? which could no otherwise be but by the forgiveness of sins; for whatever else be done, yet if God mark iniquities, there is none can stand. Hearken, therefore, poor sinner, and have hope. God is consulting about thy deliverance and freedom. And what cannot the wisdom and grace of the Father and Son effect and accomplish? And to this end was the Son sent into the world; which is the second thing proposed to consideration.
Secondly, Whom did God send about this business?
The Scripture lays great weight and emphasis on this consideration, faith
must do so also:
Now, this consideration raiseth our evidence to that height
as to give an unquestionable assurance in this matter. Here is a near and
a particular object for faith to be exercised about and to rest in.
Wherefore did this glorious Son of God come and tabernacle amongst poor
sinners? “We beheld the glory of the eternal Word, the glory of the
only-begotten of the Father, and he was made flesh (καὶ ἐσκήνωσε), and pitched his tabernacle amongst us,”
What farther can any soul desire? what ground remains for unbelief to stand upon in this matter? Is there any thing more to be done herein? It was to manifest that there is forgiveness with him, and to make way for the exercise of it, that God sent his Son, that the Son of God came into the world, as will afterwards more fully appear.
Fourthly, Besides all this, there ensues upon what went before, that great and wonderful issue in the death of the Son of God. This thing was great and marvellous, and we may a little inquire into what it was that was designed therein. And hereof the Scripture gives us a full account; as, —
1. That he died to make atonement for sin, or
“reconciliation for iniquity,”
2. The curse and sentence of the law lies on
record against sinners. It puts in its demands against our acquittance,
and lays an obligation upon us unto punishment: and God will not 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 atonement 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
3. Sinners are under the power of Satan. He lays
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 “manifested to destroy the works of the devil,”
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.
Fifthly, Is this all? Did his work cease in his death?
Did he no mere for the securing of the forgiveness of sins unto us, but
only that he died for them? Yes; he lives also after death, for the
same end and purpose. This Son of God, in that nature which he
assumed to
1. Being raised from that death which he underwent, to make atonement 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 farther insisted on.
Thus, then, stands this matter — That mercy might have a way to exercise itself in forgiveness, with a consistency unto the honour of the righteousness and law of God, was the Son of God so sent, for the ends and purposes mentioned. Now, herein 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 satisfy unbelief. The design of it is, to make the soul find that to be so hereafter which it would persuade it of here, — namely, that there is no forgiveness in God. And Satan, who makes use of this engine, knows full well that there is none for 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 yet he must have done, as we have showed, had he not designed to manifest and exercise forgiveness towards sinners. Wherefore, to confirm our faith from hence, let us make a little search into these things in some particular inquiries —
1. Seeing the Son of God died in that way and manner that he did, according to the determinate counsel and will of God, wherefore did he do so, and what aimed he at therein?
Ans. It is plain that he died for our sins,
2. What, then, did God do unto him? What was in transaction between God as the Judge of all, and him that was the Mediator of the church?
Ans. God indeed “laid on him the iniquity of us
all,”
3. What, then, did Christ do in his death? What did he aim at and design? what was his intention in submitting unto and undergoing the will of God in these things?
Ans. “He bare our sins in his own body on the tree,”
4. Had God any more to require of sinners on the account of sin, that his justice might be satisfied, his holiness vindicated, his glory exalted, his honour be repaired, than what he charged on Christ? Did he lay somewhat of the penalty due to sin on him, execute some part of the curse of the law against him, and yet reserve some wrath for sinners themselves?
Ans. No, doubtless. He came to do the whole
will of God,
5. What, then, became of the Lord Christ in his
undertaking? Did he go through with it? or did he faint under it? Did he
only
Ans. It was not possible that he should be detained
by “the pains of death,”
6. What, then, is now become of him? where is he, and what doth he? Hath he so done his work and laid it aside, or doth he still continue to carry it on until it be brought unto its perfection?
Ans. It is true, he was dead, but he is alive, and
lives for ever; and hath told us that “because he liveth we shall live
also,” and that because this is the end of his mediatory life in heaven:
“He ever liveth to make intercession for us,”
What ground is left of questioning the truth in hand? What link of this chain can unbelief break in or upon? If men resolve, notwithstanding all this evidence and assurance that is tendered unto them thereof, that they will not yet believe that there is forgiveness with God, or will not be encouraged to attempt the securing of it unto themselves, or also despise it as a thing not worth the looking after; it is enough for them that declare it, that preach these things, that they are a sweet savour unto God in them that perish as well as in them that are saved. And I bless God that I have had this opportunity to bear testimony to the grace of God in Christ; which if it be not received, it is because “the god of this world hath blinded the eyes of men, that the light of the gospel of the glory of God should not shine into their minds.” But Christ will be glorified in them that believe on these principles and foundations.
XIII. Another evidence of the same truth may be taken from hence, that God requires forgiveness in us, that we should forgive one another; and therefore, doubtless, there is forgiveness with him for us. The sense of this consideration unto our present purpose will be manifest in the ensuing observations:—
First, It is certain that God hath required this of us.
The testimonies hereof are many and known, so that they need not
particularly
1. That our Saviour requires us to carry a sense of our
integrity and sincerity in the discharge of this duty along with us in our
addresses unto God in prayer. Hence, he teacheth and enjoins us to pray or
plead for the forgiveness of our debts to God (that is, our sins or
trespasses against him, which make us debtors to his law and justice), even
“as we forgive them that so trespass against us” as to stand in need of our
forgiveness,
2. We may observe, that no other duty whatever is expressly
placed in the same series, order, or rank with it; which makes it evident
that it is singled out to be professed as a token and pledge of our
sincerity in all other parts of our obedience unto God. It is by Christ
himself made the instance for the trial of our sincerity in our
universal obedience; which gives no small honour unto it. The
apostle puts great weight on the fifth commandment, “Honour thy father and
mother;” because it “is the first commandment with promise,”
3. That God requires this forgiveness in us upon the
account of the forgiveness we receive from him; which is to put the
greatest obligation upon us unto it that we are capable of, and to give the
strongest and most powerful motive possible unto its performance. See
4. That this duty is more directly and expressly required in the New Testament than in the Old. Required then it was, but not so openly, so plainly, so expressly as now. Hence we find a different frame of spirit between them under that dispensation and those under that of the New Testament. There are found amongst them some such reflections upon their enemies, their oppressors, persecutors, and the like, as although they were warranted by some actings of the Spirit of God in them, yet, being suited unto the dispensation they were under, do no way become us now, who, by Jesus Christ, receive “grace for grace.” So Zechariah, when he died, cried, “The Lord look upon, and require;” but Stephen, dying in the same cause and manner, said, “Lord, lay not this sin to their charge.” Elijah called for fire from heaven; but our Saviour reproves the least inclination in his disciples to imitate him therein. And the reason of this difference is, because forgiveness in God is under the New Testament far more clearly (especially in the nature and cause of it) discovered in the gospel, which hath brought life and immortality to light, than it was under the law; for all our obedience, both in matter and manner, is to be suited unto the discoveries and revelation of God unto us.
5. This forgiveness of others is made an express condition
of our obtaining pardon and forgiveness from God,
Secondly, Observe that this duty is such as that there is nothing more comely, useful, or honourable unto, or praiseworthy in, any, than a due performance of it. To be morose, implacable, inexorable, revengeful, is one of the greatest degeneracies of human nature. And no men are commonly, even in this world, more branded with real infamy and dishonour, amongst wise and good men, than those who are of such a frame, and do act accordingly. To remember injuries, to retain a sense of wrongs, to watch for opportunities of revenge, to hate and be maliciously perverse, is to represent the image of the devil unto the world in its proper colours; he is the great enemy and self-avenger. On the other side, no grace, no virtue, no duty, no ornament of the mind or conversation of man, is in itself so lovely, so comely, so praiseworthy, or so useful unto mankind, as are meekness, readiness to forgive, and pardon. This is that principally which renders a man a good man, for whom one would even dare to die. And I am sorry to add that this grace or duty is recommended by its rarity. It is little found amongst the children of men. The consideration of the defect of men herein, as in those other fundamental duties of the gospel, — in self-denial, readiness for the cross, and forsaking the world, — is an evidence, if not of how little sincerity there is in the world, yet at least it is of how little growing and thriving there is amongst professors.
Thirdly, That there is no grace, virtue, 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
analogy, they may be reduced. This being, for the most part, lost by sin,
a shadow of it only remaining in the faculties of our souls and that
dominion over the 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,
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 a high price upon it, and manifests many ways that he accounts it among the most excellent of our endowments, one of the most lovely and praiseworthy qualifications of any person. What, then, shall we now say? is there forgiveness with him or no? “He that planted the ear, shall he not hear? he that formed the eye, shall he not see?” 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 virtue, with all these qualities that incline thereto, — such are meekness, pity, patience, compassion, and the like; which what were it but to set loose human nature to rage and madness? For as every truth consists in its answerableness to the prime and eternal Verity, so virtue 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.
The arguments and demonstrations
foregoing have, we hope, undeniably evinced the great truth we have
insisted on; which is the life and soul of all our hope, profession,
religion, and worship. The end of all this discourse is to lay a firm
foundation for faith to rest upon in its addresses unto God for the
forgiveness of sins, as also to give encouragements unto all sorts of
persons so to do. This end remains now to be explained and pressed; which
work yet before we directly close withal, two things are farther to be
premised. And the first is, to propose some of those
adjuncts of, and considerations about, this forgiveness,
as may both encourage and necessitate us to seek out after it; and to mix
the testimonies given unto it and the promises of it with faith, unto our
benefit and advantage.
First, That this forgiveness that is with God is such as becomes him; such as is suitable to his greatness, goodness, and all other excellencies of his nature; such as that therein he will be known to be God. What he says concerning some of the works of his providence, “Be still, and know that I am God,” may be much more said concerning this great effect of his grace. Still your souls, and know that he is God. It is not like that narrow, difficult, halving, and manacled forgiveness that is found amongst men, when any such thing is found amongst them; but it is full, free, boundless, bottomless, absolute, such as becomes his nature and excellencies. It is, in a word, forgiveness that is with God, and by the exercise whereof he will be known so to be. And hence, —
1. God himself doth really separate and distinguish his
forgiveness from any thing that our thoughts and imaginations can reach
unto; and that because it is his, and like himself. It is an object
for faith alone, which can rest in that which it cannot comprehend. It is
never safer than when it is, as it were, overwhelmed with infiniteness.
But set mere rational thoughts or the imaginations of our minds at work
about such things, and they fall inconceivably short of them. They can
neither conceive of them aright nor use them unto their proper end and
purpose. Were not forgiveness in God somewhat beyond what men could
imagine, no flesh could be saved. This himself expresseth:
2. God engageth his infinite excellencies to
demonstrate the greatness and boundlessness of his forgiveness.
He proposeth them unto our consideration to convince us that we shall find
pardon with him suitable and answerable unto them. See
And Moses manageth this plea for the forgiveness of that
people under a high provocation, and a most severe threatening of their
destruction thereon,
This, I say, is an encouragement in general unto believers.
We have, as I hope, upon unquestionable grounds, evinced that there is
forgiveness with God; which is the hinge on which turneth the issue of our
eternal condition. Now this is like himself; such as becomes him;
that answers the infinite perfections of his nature; that is exercised and
given forth by him as God. We are apt to narrow and straiten it by our
unbelief, and to render it unbecoming of him. He less dishonours God (or
as little), who, being wholly under the power of the law, believes that
there is no forgiveness with him, none to be obtained from him, or doth not
believe it that so it is, or is so to be obtained, — for which he hath the
voice and sentence of the law to countenance him, — than those who, being
convinced of the principles and grounds of it before mentioned, and of the
truth of the testimony given unto it, do yet, by straitening and narrowing
We can, then, no way so eminently bring or ascribe glory
unto God as by our receiving forgiveness from him, he being willing
thereunto upon the account of its tendency unto his own glory, in that way
which he hath peculiarly fixed on for its manifestation. Hence the apostle
exhorts us to “come boldly unto the throne of grace,”
And to this end serves also the oath of God, before
insisted on, — namely, to root out all the secret reserves of unbelief
concerning God’s unwillingness to give mercy, grace, and pardon unto
sinners. See
1. There is forgiveness with God, and this
manifested, revealed, declared. This manifestation of it is that which
makes it the object of our faith. We believe things to be in God and with
him, not merely and formally because they are so, but because he hath
manifested and revealed them so to be,
2. We are expressly commanded to believe, and that upon the highest promises and under the greatest penalties. This command is that which makes believing formally a duty. Faith is a grace, as it is freely wrought in us by the Holy Ghost; the root of all obedience and duties, as it is radically fixed in the heart; but as it is commanded, it is a duty. And these commands, you know, are several ways expressed, by invitations, exhortations, propositions; which all have in them the nature of commands, which take up a great part of the books of the New Testament.
4. Of the greatest importance unto our souls here and hereafter. And these things were necessary to be added, to bottom our ensuing exhortations upon.
That which should now ensue is the peculiar improvement of this truth, all along aimed at, — namely, to give exhortations and encouragements unto believing; but I can take few steps in this work, wherein methinks I do not hear some saying, “Surely all this is needless. Who is there that doth not believe all that you go about to prove? and so these pains are spent to little or no purpose.” I shall, therefore, before I persuade any unto it, endeavour to show that they do it not already. Many, I say, the most of men who live under the dispensation of the gospel, do wofully deceive their own souls in this matter. They do not believe what they profess themselves to believe, and what they think they believe. Men talk of “fundamental errors;” this is to me the most fundamental error that any can fall into, and the most pernicious. It is made up of these two parts:— 1. They do not indeed believe forgiveness. 2. They suppose they do believe it, which keeps them from seeking after the only remedy. Both these mistakes are in the foundation, and do ruin the souls of them that live and die in them. I shall, then, by a brief inquiry, put this matter to a trial. By some plain rules and principles may this important question, whether we do indeed believe forgiveness or no, be answered and decided. But to the resolution intended, I shall premise two observations —
1. Men in this case are very apt to deceive
themselves. Self-love, vain hopes, liking of lust, common false
principles, sloth, unwillingness unto self-examination, reputation with the
world, and it may be in the church, all vigorously concur unto men’s
self-deceivings in this matter. It is no easy thing for a soul to break
through all these, and all self-reasonings that rise from them, to come
unto a clear judgment of its own acting in dealing with God about
forgiveness. Men also find a common presumption of this truth, and its
being an easy relief against gripings of conscience and disturbing thoughts
about sin, which they daily meet withal. Aiming, therefore, only at the
removal of trouble, and finding their present imagination
2. As men are apt to do thus, so they actually do
so; they do deceive themselves, and know not that they do so. The
last day will make this evident, if men will no sooner be convinced of
their folly. When our Saviour told his disciples that one of them twelve
should betray him, though it were but one of twelve that was in danger, yet
every one of the twelve made a particular inquiry about himself. I will
not say that one in each twelve is here mistaken; but I am sure the Truth
tells us that “many are called, but few are chosen.” They are but few who
do really believe forgiveness. Is it not, then, incumbent on every one to
be inquiring in what number he is likely to be found at the last day?
Whilst men put this inquiry off from themselves, and think or say, “It may
be the concernment of others, it is not mine,” they perish, and that
without remedy. Remember what poor Jacob said when he had lost one child,
and was afraid of the loss of another:
Now, these things are premised only that they may be incentives unto self-examination in this matter, and so render the ensuing considerations useful. Let us, then, address ourselves unto them;:—
1. In general, This is a gospel truth; yea, the
great fundamental and most important truth of the gospel. It is the
turning-point of the two covenants, as God himself declares,
2. They that really believe forgiveness in God do thereby obtain forgiveness. Believing gives an interest in it; it brings it home to the soul concerned. This is the inviolable law of the gospel. Believing and forgiveness are inseparably conjoined. Among the evidences that we may have of any one being interested in forgiveness, I shall only name one, — they prize and value it above all the world. Let us inquire what esteem and valuation many of those have of forgiveness, who put it out of all question that they do believe it. Do they look upon it as their treasure, their jewel, their pearl of price? Are they solicitous about it? Do they often look and examine whether it continues safe in their possession or no? Suppose a man have a precious jewel laid up in some place in his house; suppose it be unto him as the poor widow’s two mites, all her substance or living; — will he not carefully ponder on it? will he not frequently satisfy himself that it is safe? We may know that such a house, such fields or lands, do not belong unto a man, when he passeth By them daily and taketh little or no notice of them. Now, how do most men look upon forgiveness? what is their common deportment in reference unto it? Are their hearts continually filled with thoughts about it? Are they solicitous concerning their interest in it? Do they reckon that whilst that is safe all is safe with them? When it is, as it were, laid out of the way by sin and unbelief, do they give themselves no rest until it be afresh discovered unto them? Is this the frame of the most of men? The Lord knows it is not. They talk of forgiveness, but esteem it not, prize it not, make no particular inquiries after it. They put it to an ungrounded venture whether ever they be partakers of it or no. For a relief against some pangs of conscience it is called upon, or else scarce thought of at all.
Let not any so minded flatter themselves that they have any acquaintance with the mystery of gospel forgiveness.
3. Let it be inquired of them who pretend unto this persuasion how they came by it, that we may know whether it be of Him who calleth us or no; that we may try whether they have broken through the difficulties, in the entertaining of it, which we have manifested abundantly to lie in the way of it.
When Peter confessed our Saviour to be “the Christ, the Son
of the living God,” he told him that “flesh and blood did not reveal that
unto him, but his Father who is in heaven,”
What, now, have the most of men, who are confident in the
profession of this faith, to say unto this thing? Let them speak clearly,
and they must say that indeed they never found the least difficulty in this
matter; they never doubted of it, they never questioned it, nor do know any
reason why they should do so. It is a thing which they have so taken for
granted as that it never cost them an hour’s labour, prayer, or meditation
about it. Have they had secret reasonings and contendings in their hearts
about it? No. Have they considered how the objections that lie against it
may be removed. Not at all. But is it so, indeed, that this persuasion is
thus bred in you, you know not how? Are the corrupted natures of men and
the gospel so suited, so complying? Is the new covenant grown so
connatural to flesh and blood? Is the greatest secret that ever was
revealed from the bosom of the Father become so familiar and easy to the
wisdom of the flesh? Is that which was folly to the wise Greeks, and a
stumbling-block to the wonder-gazing Jews, become, on a sudden, wisdom and
a plain path to the same principles that were in them? But the truth of
this matter is, that such men have a general, useless, barren notion of
pardon, which Satan, presumption, tradition, common reports, and the
customary hearing of the word, have furnished them withal; but for that
gospel discovery of forgiveness whereof we have been speaking, they are
utterly ignorant of it and unacquainted with it. To convince such poor
creatures of the folly of their presumption, I would but desire them to go
to some real believers that are or may be known unto them. Let them be
asked whether they came so easily by their faith and apprehensions of
forgiveness or no. “Alas!” saith one, “these twenty years have I been
following after God, and yet I have not arrived unto an abiding cheering
persuasion of it.” “I know what it cost me, what trials, difficulties,
temptations I wrestled with, and went through withal, before I obtained
it,” saith another. “What I have attained unto hath been of unspeakable
mercy; and it is my daily prayer that I may be preserved in it by the
exceeding greatness of the
4. There are certain means whereby the revelation and discovery of this mystery is made unto the souls of men. By these they do obtain it, or they obtain it not. The mystery itself was a secret, hidden in the counsel of God from eternity; nor was there any way whereby it might be revealed but by the Son of God, and that is done in the word of the gospel. If, then, you say you know it, let us inquire how you came so to do, and by what means it hath been declared unto you. Hath this been done by a word of truth, — by the promise of the gospel? Was it by preaching of the word unto you, or by reading of it, or meditating upon it? or did you receive it from and by some seasonable word of or from the Scriptures spoken unto you? or hath it insensibly gotten ground upon your hearts and minds, upon the strivings and conflicts of your souls about sin, from the truth wherein you had been instructed in general? or by what other ways or means have you come to that acquaintance with it whereof you boast? You can tell how you came by your wealth, your gold and silver; you know how you became learned, or obtained the knowledge of the mystery of your trade, who taught you in it, and how you came by it. There is not any thing wherein you are concerned but you can answer these inquiries in a reference unto it. Think it, then, no great matter if you are put to answer this question also — By what way or means came you to the knowledge of forgiveness which you boast of? Was it by any of those before mentioned, or some other? If you cannot answer distinctly to these things, only you say you have heard it and believed it ever since you can remember (so those said that went before you, so they say with whom you do converse; you never met with any one that called it into question, nor heard of any, unless it were one or two despairing wretches), it will be justly questioned whether you have any portion in this matter or no. If uncertain rumours, reports, general notions, lie at the bottom of your persuasion, do not suppose that you have any communion with Christ therein.
5. Of them who profess to believe forgiveness, how few
are there who indeed know what it is! They believe, they say; but as
the Samaritans worshipped, — they “know not what.” With some, a bold
presumption, and crying “Peace, peace,” goes for the belief of forgiveness.
A general apprehension of impunity from God, and that they are sinners,
yet they shall not be punished, passeth with others at the same rate. Some
think they shall prevail with God by their prayers and desires to let them
alone, and not cast them into hell.
6. Another inquiry into this matter regards the state
and condition wherein souls must be before it be possible for them to
believe forgiveness. If there be such an estate, and it can be
evinced that
It hath been showed that the first discovery that was made
of pardoning grace was unto Adam, presently after the fall. What was then
his state and condition? how was he prepared for the reception of this
great mystery in its first discovery? That seems to be a considerable rule
of proceeding in the same matter. That which is first in any kind is a
rule to all that follows. Now, what was Adam’s condition when the
revelation of forgiveness was first made to him? It is known from the
story. Convinced of sin, afraid of punishment, he lay trembling at the
foot of God: then was forgiveness revealed unto him. So the psalmist
states it,
Let us, then, on this ground also, continue our inquiry
upon the ordinary boasters of their skill in this mystery. You believe
there is forgiveness with God? Yes. But have you been convinced of sin?
Yes. You know that you are sinners well enough. Answer, then,
but once more as to the nature of this conviction of sin which you have.
Is it not made up of these two ingredients; — 1. A general notion that
you are sinners, as all men also are; 2. Particular troublesome
reflections upon yourselves, when on any eruption of sin conscience
accuses, rebukes, condemns? You will say, “Yes; what would you require
more?” This is not the conviction we are
7. We have yet a greater evidence than all these. Men
live in sin, and therefore they do not believe forgiveness of sin.
Faith in general “purifies the heart,”
But now, what are the greatest number of those who pretend to receive this truth? Are their hearts purified by it? Are their consciences purged? Are their lives changed? Do they “deny ungodliness and worldly lusts?” Doth forgiveness teach them so to do? Have they found it effectual to these purposes? Whence is it, then, that there is such a bleating and bellowing to the contrary amongst them?
Some of you are drunkards, some of you swearers, some of you unclean persons, some of you liars, some of you worldly, some of you haters of all the ways of Christ, and all his concernments upon the earth; proud, covetous, boasters, self-seekers, envious, wrathful, back-biters, malicious, praters, slanderers, and the like. And shall we think that such as these believe forgiveness of sin? God forbid. Again; some of you are dark, ignorant, blind, utterly unacquainted with the mystery of the gospel, nor do at all make it your business to inquire into it. Either you hear it not at all, or negligently, slothfully, customarily, to no purpose. Let not such persons deceive their own souls; to live in sin and yet to believe the forgiveness of sin is utterly impossible. Christ will not be a minister of sin, nor give his gospel to be a doctrine of licentiousness for your sakes; nor shall you be forgiven that you may be delivered to do more abominations, God forbid.
If any shall say that they thank God they are no such
publicans as those mentioned, they are no drunkards, no swearers, no
unclean persons, nor the like, so that they are not concerned in this
consideration (their lives and their duties give another account of them),
then yet consider farther, that the Pharisees were all that you say of
yourselves, and yet the greatest despisers of forgiveness that ever were in
the world; and that because they hated the light, on this account, that
their deeds were evil. And for your duties you mention, what, I pray, is
the root and spring of them? Are they influenced from this faith of
forgiveness you boast of or no? May it not be feared that it is utterly
otherwise? You do not perform them because you love the gospel, but
because you fear the law. If the truth were known, I doubt it would appear
that you get nothing by
8. They that believe forgiveness in a due manner, believe it for the ends and purposes for which it is revealed of God. This will farther improve and carry on the former consideration. If God reveals any thing for one end and purpose, and men use it quite unto another, they do not receive the word of God, nor believe the thing revealed, but steal the word and delude their own souls.
Let us, then, weigh to what ends and purposes this
forgiveness was first revealed by God, for which also its manifestation is
still continued in the gospel. We have showed before who it was to whom
this revelation was first made, and what condition he was in when it was so
made unto him. A lost, wretched creature, without hope or help he was; how
he should come to obtain acceptance with God he knew not. God reveals
forgiveness unto him by Christ to be his all. The intention of God in it
was, that a sinner’s all should be of grace,
Our inquiry, then, is, Whether men do receive this revelation as unto these ends, and use it for these purposes, and these only? I might evince the contrary, by passing through the general abuses of the doctrine of grace which are mentioned in the Scripture and common in the world; but it will not be needful. Instead of believing, the most of men seem to put a studied despite on the gospel. They either proclaim it to be an unholy and polluted way, by turning its grace into lasciviousness, or a weak and insufficient way, by striving to twist it in with their own righteousness; both which are an abomination unto the Lord.
From these and such other considerations of the like
importance as might be added, it is evident that our word is not in vain,
nor the exhortation which is to be built upon it. It appears that
notwithstanding the great noise and pretences to this purpose that are in
We shall now proceed unto the direct uses of this great truth; for having laid our foundation in the word that will not fail, and having given, as we hope, sufficient evidence unto the truth of it, our last work is to make that improvement of it unto the good of the souls of men which all along was aimed at. The persons concerned in this truth are all sinners whatever. No sort of sinners are unconcerned in it, none are excluded from it. And we may cast them all under two heads:—
First, Such as never yet sincerely closed with the promise of grace, nor have ever yet received forgiveness from God in a way of believing. These we have already endeavoured to undeceive, and to discover those false presumptions whereby they are apt to ruin and destroy their own souls. These we would guide now into safe and pleasant paths, wherein they may find assured rest and peace.
Secondly, Others there are who have received it, but being again entangled by sin, or clouded by darkness and temptations, or weakened by unbelief, know not how to improve it to their peace and comfort. This is the condition of the soul represented in this psalm, and which we shall therefore apply ourselves unto in an especial manner in its proper place.
Our exhortation, then, is unto both — to the first, that they would receive it, that they may have life; to the latter, that they would improve it, that they may have peace; — to the former, that they would not overlook, disregard, or neglect so great salvation as is tendered unto them; to the latter, that they would stir up the grace of God that is in them, to mix with the grace of God that is declared unto them.
I shall begin with the first sort, — those who are yet utter strangers from the covenant of grace, who never yet upon saving grounds believed this forgiveness, who never yet once tasted of gospel pardon. Poor sinners! this word is unto you.
Be it that you have heard or read the same word before, or
others like unto it, to the same purpose, — it may be often, it may be a
hundred
Now, in our exhortation to such persons, we shall proceed gradually, according as the matter will bear, and the nature of it doth require. Consider, therefore, —
First, That notwithstanding all your sins, all the evil that your own hearts know you to be guilty of, and that hidden mass or evil treasure of sin which is in you, which you are not able to look into; notwithstanding that ‘charge that lies upon you from your own consciences, and that dreadful sentence and curse of the law which you are obnoxious unto; notwithstanding all the just grounds that you have to apprehend that God is your enemy, and will be so unto eternity; — yet there are terms of peace and reconciliation provided and proposed between him and your souls. This, in the first place, is spoken out by the word we have insisted on. Whatever else it informs us of, this it positively asserts, — namely, that there is a way whereby sinners may come to be accepted with God; for “there is forgiveness with him, that he may be feared.” And we hope that we have not confirmed it by so many testimonies, by so many evidences, in vain. Now, that you may see how great a privilege this is, and how much your concernment lies in it, consider, —
1. That this belongs unto you in an especial manner; it is your peculiar advantage.
It is not so with the angels that sinned. There
were never any terms of peace or reconciliation proposed unto them, nor
ever shall be, unto eternity. There is no way of escape provided for them.
Having once sinned, as you have done a thousand times, God “spared them
not, but cast them down to hell, and delivered them into chains of
darkness, to be reserved unto judgment,”
It is not so with them that are dead in their
sins, if but one moment past. Ah! how would many souls who are departed,
it may be not an hour since, out of this world, rejoice for an interest
It is not so with them to whom the gospel is not preached. God suffers them to walk in their own ways, and calls them not thus to repentance. The terms of reconciliation which some fancy to be offered in the shining of the sun and falling of the rain, never brought souls to peace with God. Life and immortality are brought to light only by the gospel. This is your privilege who yet live, and yet have the word sounding in your ears.
It is not thus with them who have sinned against the
Holy Ghost, though yet alive, and living where the word of forgiveness
is preached. God proposeth unto them no terms of reconciliation.
“Blasphemy against him,” saith Christ, “shall not be forgiven,”
This word, then, is unto you; these terms of peace are proposed unto you. This is that which in an especial manner you are to apply yourselves unto; and woe unto you if you should be found to have neglected it at the last day! Wherefore, consider, —
2. By whom these terms are proposed unto you, and
by whom they were procured for you. By whom are they proposed? Who shall
undertake to umpire the business, the controversy between God and sinners?
No creature, doubtless, is either meet or worthy to interpose in this
matter, — I mean, originally on his own account; for “who hath known the
mind of the Lord, or who hath been his counsellor?” Wherefore, it is God
himself who proposeth these terms; and not only proposeth them, but
invites, exhorts, and persuades you to accept of them. This the whole
Scriptures testify unto. It is fully expressed,
3. By whom were these terms procured for you? and by what means? Do not think that this matter was brought about by chance, or by an ordinary undertaking. Remember that the proposal made unto you this day cost no less than the price of the blood of the Son of God. It is the fruit of the travail of his soul. For this he prayed, he wept, he suffered, he died. And shall it now be neglected or despised by you? Will you yet account the blood of the covenant to be a common thing? Will you exclude yourselves from all benefit of the purchase of these terms, and only leave your souls to answer for the contempt of the price whereby they were purchased?
4. Consider that you are sinners, great sinners, cursed
sinners; some of you, it may be, worse than innumerable of your
fellow-sinners were who are now in hell. God might long since have cast
you off everlastingly from all expectation of mercy, and have caused all
your hopes to perish; or he might have left you alive, and yet have refused
to deal with you any more. He could have caused your sun to go down at
noon-day, and have given you darkness instead of vision. He could respite
your lives for a season, and yet “swear in his wrath that you should never
enter into his rest.” It is now otherwise. How long it may be so, nor you
nor I know any thing at all. God only knows what will be your time, what
your continuance. We are to speak whilst it is called “To-day.” And this
is that for the present which I have to offer unto you — God declares that
there is forgiveness with him, that your condition is not desperate nor
helpless. There are yet terms of peace proposed unto you. Methinks it
cannot but seem strange that poor sinners should not at the least stir up
themselves to inquire after them. When a poor man had sold himself of old
and his children to be servants, and parted with the land of his
inheritance unto another, because of his poverty, with what heart do you
think did he hear the sound of the trumpet when it began to proclaim the
year of jubilee, wherein he and all his were to go out at liberty, and to
return unto his possession and inheritance? And shall not poor servants of
sin, slaves unto Satan, that have forfeited all their inheritance in this
world and that which is to come, attend unto any proclamation of the year
of rest, of the acceptable
5. That when the angels came to bring the news of the
birth of our Lord Jesus, they say, “We bring you good tidings of great joy,
which shall be to all people,”
If any of you were justly condemned to a cruel and shameful
death, and lay trembling in the expectation of the execution of it, and a
man designed for that purpose should come unto him and tell him that there
were terms propounded on which his life might be spared, only he came away
like Ahimaaz before he heard the particulars; — would it not be a reviving
unto him? Would he not cry out, “Pray, inquire what they are; for there is
not any thing so difficult which I will not undergo to free myself from
this miserable condition?” Would it not change the whole frame of the
spirit of such a man, and, as it were, put new life into him? But now, if,
instead hereof, he should be froward, stubborn, and obstinate, take no
notice of the messenger, or say, “Let the judge keep his terms to himself,”
without inquiring what they are, that he would have nothing
So the apostle assures us,
Hear, then, once more, poor sin-hardened, senseless souls,
ye stout-hearted, that are far from righteousness. Is it nothing unto you
that the great and holy God, whom ye have provoked all your days, and whom
you yet continue to provoke, — who hath not the least need of you or your
salvation, — who can, when he pleaseth, eternally glorify himself in your
destruction, — should of his own accord send unto you, to let you know that
he is willing to be at peace with you on the terms he had prepared? The
enmity began on your part, the danger is on your part only, and he might
justly expect that the message for peace should begin on your part also;
but he begins with you. And shall he be rejected? The prophet well
expresseth this,
Wherefore, that either you may obtain advantage by it, or
that the way of the Lord may be prepared for the glorifying of himself upon
you, I shall leave this word before all them that hear or read it, as the
testimony which God requires to be given unto his grace.
But you will say, “Why, what great matter is there that you have in hand? Why is it urged with so much earnestness? We have heard the same words a hundred times over. The last Lord’s day such a one, or such a one, preached to the same purpose; and what need it be insisted on now again with so much importunity?”
But is it so, indeed, that you have thus frequently been
dealt withal, and do yet continue in an estate of irreconciliation? My
heart is pained for you, to think of your woful and almost remediless
condition. If “he that being often reproved, and yet hardeneth his neck,
shall suddenly be destroyed, and that without remedy,”
But now, if any of you shall begin to say in your hearts that you would willingly treat with God, — “Oh that the day were come wherein we might approach unto him! let him speak what he pleaseth, and propose what terms he pleaseth, we are ready to hear,” — then consider, —
Secondly, That the terms provided for you, and proposed unto you, are equal, holy, righteous, yea, pleasant and easy. This being another general head of our work in hand, before I proceed to the farther explication and confirmation of it, I shall educe one or two observations from what hath been delivered on the first; as, —
1. See here on what foundation we preach the
gospel. Many disputes there are whether Christ died for all individuals of
mankind or no. If we say, “No, but only for the elect, who are some of all
sorts;” some then tell us we cannot invite all men promiscuously to
believe. But why so? We invite not men as all men, no man as one of all
men, but all men as sinners; and we know that Christ died for sinners. But
is this the first thing that we are, in the dispensation of the gospel, to
propose to the soul of a sinner under the law, that Christ died for him
in particular? Is that the beginning of our message unto him? Were
not this a ready way to induce him to conclude, “Let me, then, continue in
sin, that grace may abound?” — No; but this is in order of nature our first
work, even that which we have had in hand; this is the “beginning of the
gospel of Jesus Christ;” this is” the voice of one crying in the
wilderness, Prepare ye the way of the Lord:” — “There is a way of
reconciliation provided. ‘God is in Christ reconciling the world to
himself.’ There is a way of acceptance; there is forgiveness with him to be
obtained.” At this threshold of the Lord’s house doth the greatest part of
men to whom the gospel is preached fall and perish, never looking in to see
the treasures that are in the house itself, never coming into any such
state and condition wherein they have any ground or bottom to inquire
whether Christ died for them in particular or no. They believe not this
report, nor take any serious notice of it. This was the ministry of the
Baptist, and they who received it not “rejected the counsel of God”
concerning their salvation,
2. You that have found grace and favour to accept of these
terms, and thereby to obtain peace with God, learn to live in a holy
admiration of his condescension and love therein. That he would
provide such terms; that he would reveal them unto you; that he
Do you aright consider the nature of this matter? The Scripture proposeth it as an object of eternal admiration: “So God loved the world;” “Herein is love, not that we loved God, but that he loved us” first. Live in this admiration, and do your utmost, in your several capacities, to prevail with your friends, relations, acquaintance, to hearken after this great treaty of peace with God, whose terms we shall nextly consider, as before in general they were expressed.
Secondly, The terms provided for you, and proposed unto
you, are equal, holy, righteous, yea, pleasant and easy,
Here multitudes of souls deceive themselves and perish. I know not whether it be more difficult to persuade an unconvinced person to think of any terms, or a convinced person to accept of these. Let men say what they will, and pretend what they please, yet practically they like not this way of forgiveness. I shall therefore offer some subservient considerations, tending to the furtherance of your souls in the acceptance of the terms proposed —
1. This is the way, these are the terms of God’s own
choosing; he found out this way, he established it himself. He did it
when all was lost and undone. He did it, not upon our desire, request, or
proposal, but merely of his own accord; and why should we contend with him
about it? If God will have us saved in a way of mere mercy and
forgiveness, if his wisdom and sovereignty be in it, shall we oppose him,
and say we like it not? Yet this is the language of unbelief,
Of this nature was that way of Satan whereby he deceived
our first parents of their interest in the covenant of works. “The terms of
it,” saith he, “as apprehended by you, are unequal. ‘Yea, hath God said, Ye
shall eat of every tree of the garden, but of the tree of knowledge of good
and evil ye shall not eat, lest ye die?’ Come; ‘ye shall not die: for God
doth know that in the day ye eat thereof then your eyes shall be opened.’
There is no proportion between the disobedience and the threatening; the
issue cannot be such as is feared.” And by these means he ruined them.
Thus, also, he proceeds to deprive souls of their interest in the covenant
of grace, whereunto they are invited: “The terms of it are unequal, how can
any man believe them? There is no proportion between the obedience and the
promise. To have pardon, forgiveness, life, and a blessed eternity, on
believing! — who can rest in it?” And here lies a conspiracy between Satan
and unbelief, against the wisdom, goodness, love, grace, and sovereignty of
God. The poison of this deceit lies in this, that neither the
righteousness nor the mercy of God is of that infiniteness as indeed they
are. The apostle, to remove this fond imagination, calls us to the
pleasure of God:
2. This is the way that above all others tends directly
and immediately to the glory of God. God hath managed and ordered all
things in this way of forgiveness, so as “no flesh should glory in his
presence,” but that “he that glorieth should glory in the Lord,”
God at first placed man in a blessed state and condition, —
in such a dependence on himself as that he might have wrought out his
eternal happiness with a great reputation of glory unto himself. “Man being
in this honour,” saith the psalmist, “abode not.” God now fixes on another
way, as I said, wherein all the glory shall be his own, as the apostle at
large sets it forth,
I insist the more on this, because it lies so directly
against that cursed principle of unbelief which reigns in the hearts of the
most, and often disquiets the best. That a poor ungodly sinner, going to
God with the guilt of all his sins upon him, to receive forgiveness at his
hand, doth bring more glory unto him than the obedience of an angel, men
are not over ready to think, nor can be prepared for it but by itself. And
the formal nature of that unbelief which worketh in convinced sinners lies
in a refusal to give unto God the whole glory of salvation. There are many
hurtful controversies in religion that are managed in the world with great
noise and clamour, but this is the greatest and most pernicious of them
all; and it is for the most part silently transacted in the souls of men,
although under various forms and pretences. It hath also broken forth in
writings and disputations; — that is, whether God or man shall have the
glory of salvation; or whether it shall wholly be ascribed unto God, or
that man also, on one account or other, may come in for a share. Now, if
this be the state and condition with any of you, that you will rather
perish than God should have his glory, what shall we say
If you shall say, for your parts you are contented with this course, — let God have the glory, so you may be forgiven and saved; there is yet just cause to suspect lest this be a selfish contempt of God. It is a great thing to give glory unto God by believing in a due manner. Such slight returns seem not to have the least relation unto it. Take heed that, instead of believing, you be not found mockers, and so your bands be made strong.
But a poor convinced sinner may here find encouragement. Thou wouldst willingly come to acquaintance with God, and so attain salvation? “Oh, my soul longeth for it!” Wouldst thou willingly take that course for the obtaining those ends which will bring most glory unto God? “Surely it is meet and most equal that I should do so.” What, now, if one should come and tell thee from the Lord of a way whereby thou, poor, sinful, self-condemned creature, mightst bring as much glory unto God as any angel in heaven is able to do? “Oh, if I might bring the least glory unto God, I should rejoice in it!” Behold, then, the way which himself hath fixed on for the exaltation of his glory, even that thou shouldst come to him merely upon the account of grace in the blood of Christ for pardon and forgiveness; and the Lord strengthen thee to give up thyself thereunto!
3. Consider that if this way of salvation be refused,
there is no other way for you. We do not propose this way of
forgiveness as the best and most pleasant, but as the only way. There is
no other name given but that of Christ; no other way but this of
forgiveness. Here lies your choice; take this path, or perish for ever.
It is a shame, indeed, unto our cursed nature that there should be any need
to use this argument, — that we will neither submit to God’s sovereignty
nor delight in his glory; but seeing it must be used, let it be so. I
intend neither to flatter men nor to frighten them, but to tell them the
truth as it is. If you continue in your present state and condition; if
you rest on what you do or what you hope to do; if you support yourselves
with general hopes of mercy, mixed with your own endeavours and obedience;
if you come not up to a thorough gospel-closure with this way of God; if
you make it not your all, giving glory to God therein, — perish you will,
you must, and that to eternity. There remains no sacrifice for your sins,
nor way of escape for your souls. You have not, then, only the excellency
of this way to invite you, but the absolute, indispensable necessity of
this way to enforce you. And now, let me add that I am glad this word is
spoken, is written unto you. You and I must one day be accountable for
this discourse. That word that hath already been spoken, if neglected,
will prove a sore testimony against you. It will not
4. This way is free and open for and unto sinners.
He that fled to the city of refuge might well have many perplexed
thoughts, whether he should find the gates of it opened unto him or no, and
whether the avenger of blood might not overtake and slay him whilst he was
calling for entrance. Or if the gates were always open, yet some crimes
excluded men thence,
This is the voice of God, even the Father: “Come,” saith
he, “to the marriage, for all things are prepared,” — no fear of want of
entertainment,
It is the voice of the Son: “Whosoever,” saith he, “cometh
to God by me, ‘I will in no wise cast out,’ ”
This is the voice of the Spirit, and of the church, and of
all believers:
It is the known voice of the gospel itself, as
It is the voice of all the saints in heaven and earth, who have been made partakers of forgiveness; they all testify that they received it freely.
Some, indeed, endeavour to abuse this concurrent testimony
of God and man. What is spoken of the freedom of the grace of God, they
would wrest to the power of the will of man; but the riches and freedom of
God’s mercy do not in the least interfere with the efficacy of his grace.
Though he proclaim pardon in the blood of Christ indefinitely, according to
the fulness and excellency of it, yet he giveth out his quickening grace to
enable men to receive it as he pleaseth; for he hath mercy on whom he will
have mercy. But this lies in the thing itself; the way is opened and
prepared, and it is not because men cannot enter, but because they will
not, that they do not enter. As our Saviour Christ tells the Pharisees,
“Ye
5. This way is safe. No soul ever miscarried in it. There is none in heaven but will say it is a safe way; there is none in hell can say otherwise. It is safe to all that venture on it so as to enter into it. In the old way we were to preserve ourselves and the way; this preserves itself and us. This will be made evident by the ensuing considerations —
(1.) This is the way which, in the wisdom, care, and
love of God in Christ, was provided in the room of another, removed
and taken out of the way for this cause and reason, because it was not safe
nor could bring us unto God:
[1.] He tells us that the first covenant was not
faultless; for if it bad, there would have been no need of a second.
The “commandment,” indeed, which was the matter of that covenant, the same
apostle informs us to be “holy, and just, and good,”
[2.] In his love and grace he “finds fault with
it,”
Let us consider, then, whether the infinitely wise and holy God, pursuing his purpose of bringing souls unto himself, — laying aside one way of his own appointment as useless and infirm, because of the coming in of sin, against which there was no relief found in it, and substituting another way in the room of it, — would not provide such a one as should be absolutely free from the faults and inconveniences which he charged upon that which he did remove. That which alone rendered the former way faulty was sin; it could do any thing but save a sinner. This, then, was to be, and is, principally provided against in this way of forgiveness. And we see here how clearly God hath severed, yea, and in this matter opposed, these two things, — namely, the way of personal righteousness and the way of forgiveness. He finds fault with the first. What then doth he do? what course doth he take? Doth he mend it, take from it what seems to be redundant, mitigate its severity, and supply it where it was wanting by forgiveness, and so set it up anew? This, indeed, is the way that many proceed in their notions, and the most in their practice; but this is not the way of God. He takes the one utterly away, and establishes the other in its place. And men’s endeavours to mix them will be found of little use to them at the last. I can have no great expectation from that which God pronounced faulty.
(2.) The unchangeable principles and foundations that this way is built upon render it secure and safe for sinners; for, —
[1.] It is founded on the purpose of God:
[2.] His promise also is engaged in it, and that given out in the way of a covenant, as hath been already declared. And, —
[4.] This way is confirmed and ratified in his
blood; from whence the apostle at large evinceth its absolute
security and safety,
(3.) In the other way, every individual person stands
upon his own bottom, and must do so to the last and utmost of his
continuance in this world. You are desirous to go unto God, to obtain his
favour, and come to an enjoyment of him. What will you do, what course
will you fix upon, for the obtaining of these ends? If you were so holy,
so perfect, so righteous, so free from sin as you could desire, you should
have some boldness in going unto God. Why, if this be the way you fix
upon, take this along with you: You stand upon your own personal account
all your days: and if you fail in the least, you are gone for ever; “for
whosoever shall keep the whole law, and yet offend in one point, he is
guilty of all,”
And this is another consideration, strengthening our
invitation to
6. Consider that this is the only way and means to enable you unto obedience, and to render what you do therein acceptable unto God. It may be that some of you are under the power of convictions, and have made engagements unto God to live unto him, to keep yourselves from sin, and to follow after holiness. It may be you have done so in afflictions, dangers, sicknesses, or upon receipt of mercies But yet you find that you cannot come unto stability or constancy in your course, — you break with God and your own souls; which fills you with new disquietments, or else hardens you and makes you secure and negligent, so that you return unto your purposes no oftener than your convictions or afflictions befall you anew. This condition is ruinous and pernicious, which nothing clan deliver you from but this closing with forgiveness; for, —
(1.) All that you do without this, however it may
please your minds or ease your consciences, is not at all
accepted with God. Unless this foundation be laid, all that you
do is lost; — all your prayers, all your duties, all your amendments, are
an abomination unto the Lord. Until peace is made with him, they are but
the acts of enemies, which he despiseth and abhorreth. You run, it may be
earnestly, but you run out of the way; you strive, but not lawfully, and
shall never receive the crown. True gospel obedience is the fruit of the
faith of forgiveness. Whatever you do without it is but a building without
a foundation, a castle in the air. You may see the order of gospel
obedience,
(2.) This alone will give you such motives and
encouragements unto obedience as will give you life, alacrity, and
delight in it. You perform duties, abstain from sins, but with heaviness,
fear, and in bondage. Could you do as well without them as with them,
would conscience be quiet, and hope of eternity hold out, you would omit
them for ever. This makes all your obedience burdensome, and you cry out
in your thoughts with him in the prophet, “Behold, what a weariness is it!”
The service of God is the only drudgery of your lives, which you dare not
omit, and delight not to perform. From this wretched and cursed frame
there is nothing can deliver you but this closing with forgiveness. This
will give you such motives, such encouragements, as will greatly influence
your hearts and souls. It will give you freedom, liberty, delight, and
cheerfulness, in all duties of gospel obedience. You will find a
constraining power in the love of Christ therein, — a freedom from bondage,
when the Son truly hath made you free. Faith and love will work genuinely
and naturally in your spirits; and that which was your greatest burden will
become your chiefest joy,
(3.) This will place all your obedience upon a sure foot of account in your own souls and consciences, even the same that is fixed on in the gospel. For the present, all that you do is indeed but to compound with God for your sin. You hope, by what you do for him and to him, to buy off what you have done against him, that you may not fall into the hands of his wrath and vengeance. This makes all you do to be irksome. As a man that labours all his days to pay an old debt, and brings in nothing to lay up for himself, how tedious and wearisome is his work and labour to him! It is odds but that, at one time or other, he will give over and run away from his creditor. So it is in this case: men who have secret reserves of recompensing God by their obedience, every day find their debt growing upon them, and have every day less hopes of making a satisfactory payment. This makes them weary, and for the most part they faint under their discouragements, and at length they fly wholly from God. This way alone will state things otherwise in your consciences: it will give you to see that all your debts are paid by Christ, and freely forgiven unto you by God; so that what you do is of gratitude or thankfulness, hath an influence into eternity, leads to the glory of God, the honour of Christ in the gospel, and your own comfortable account at the last day. This encourageth the soul to labour, to trade, to endeavour; all things now looking forward, and unto his advantage.
(4.) Find you not in yourselves an impotency, a disability unto the duties of obedience, as to their performance unto God in an acceptable manner? It may be you are not so sensible hereof as you ought to be; for, respecting only or principally the outward part and performance of duties, you have not experience of your own weakness. How to enliven and fill up duties with faith, love, and delight, you know not; and are therefore unacquainted with your own insufficiency in this matter. Yet if you have any light, any convictions (and to such I speak at present), you cannot but perceive and understand that you are not able in your obedience to answer what you aim at; you have not strength or power for it. Now it is this faith of forgiveness alone that will furnish you with the ability whereof you stand in need. Pardon comes not to the soul alone, or rather, Christ comes not to the soul with pardon only; it is that which he opens the door and enters by, but he comes with a Spirit of life and power. And as “without him we can do nothing,” so through his enabling us we may “do all things.” Receiving of gospel forgiveness engageth all the grace of the gospel unto our assistance.
7. Again: it is such a way, so excellent, so precious, so near the heart of God, so relating to the blood of Christ, that the neglect of it will assuredly be sorely revenged of the Lord. Let not men think that they shall despise the wisdom and love of the Father, the blood of the Son, and the promises of the gospel, at an easy rate. Let us in a very few words take a view of what the Holy Ghost speaks to this purpose. There are three ways whereby the vengeance due to the neglect of closing with forgiveness or gospel grace is expressed:—
(1.) That is done positively: “He that believeth
not shall be damned,”
(2.) Comparatively, in reference unto the
vengeance due to the breach of the law,
(3.) By the way of admiration at the
inexpressibleness and unavoidableness of the punishment due unto such
sinners:
And these are the enforcements of the exhortation in hand which I shall insist upon. On these foundations, on the consideration of these principles, let us now a little confer together, with the words of truth and sobriety. I speak to such poor souls as, having deceived themselves, or neglected utterly their eternal condition, are not as yet really and in truth made partakers of this forgiveness. Your present state is sad and deplorable. There is nothing but the woful uncertainty of a dying life between you and eternal ruin. That persuasion you have of forgiveness is good for nothing but to harden you and destroy you. It is not the forgiveness that is with God, nor have you taken it up on gospel grounds or evidences. You have stolen painted beads, and take yourselves to be lawful possessors of pearls and jewels. As you are, then, any way concerned in your own eternal condition, which you are entering into (and how soon you shall be engaged in it you know not), prevail with yourselves to attend a little unto the exhortation that lies before you; it is your own business that you are entreated to have regard unto.
1. Consider seriously what it is you bottom your hopes
and expectation upon as to eternity. Great men, and in other things
wise, are here very apt to deceive themselves. They suppose they think and
believe much otherwise than indeed they think and believe, as their cry at
the last day will manifest. Put your souls a little unto it. Do you at
all seriously think of these things? or are you so under the power of your
lusts, ignorance, and darkness, that you neglect and despise them? or do
you rise up and lie down, and perform some duties, or neglect them, with a
great coldness, remissness, and indifferency of spirit, like
2. If you shall say, “Nay, this is not our state; we rely on mercy and forgiveness,” then let me, in the fear of the great God, entreat a few things yet farther of you:—
(1.) Examine your own hearts, how you came to have an interest in this forgiveness, to close with it, and to have a right unto it. A man may deceive himself as effectually by supposing that true riches are his, when they are not, as by supposing his false and counterfeit ware to be good and current. How, then, came you to be interested in this gospel forgiveness? If it hath befallen you you know not how, — if a lifeless, barren, inoperative persuasion of it hath crept upon your minds, — be not mistaken, God will come and require his forgiveness at your hands, and it shall appear that you have had no part nor portion in it. If you shall say, “Nay, but we were convinced of sin, and rendered exceeding unquiet in our consciences, and on that account looked out after forgiveness, which hath given us rest,” then I desire, —
(2.) That you would diligently consider to what ends
and purposes you have received, and do make use of, this gospel
forgiveness. Hath it been to make up what was wanting, and to piece
up a peace in your own consciences? that whereas you could not answer your
convictions with your duties, you would seek for relief from forgiveness?
This and innumerable other ways there are whereby men may lose their souls
when they think all is well with them, even on the account of pardon and
mercy. Whence is that caution of the apostle, “Looking diligently lest any
one should seem to fall,” or come short, “of the grace of God,”
(3) That you would consider seriously whether it be not
high time for you to look out for a way of deliverance and escape, that you
may save yourselves from this evil world, and flee from the wrath to
come. The Judge stands at the door. Before he deal with you as a
judge, he knocks with a tender of mercy. Who knows but that this
But now if you shall say, “Nay, but we will ‘seek the Lord whilst he may be found,’ we will draw nigh unto him before he cause darkness,” then, —
(4.) Consider, I pray, what Joshua told the children of
Israel, when they put themselves upon such a resolution, and cried
out, “We will serve the Lord, for he is our God”
(5.) Ponder seriously on what hath been spoken of this way of approaching unto God. Consider it in its own nature, as to all the ends and purposes for which it is proposed of God; consider whether you approve of it or no. Do you judge it a way suited and fitted to bring glory unto God? Doth it answer all the wants and distresses of your souls? Do you think it excellent, safe, and glorious unto them who are entered into it? or have you any thing to object against it? Return your answer to him in whose name and by whose appointment these words are spoken unto you. If you shall say, “We are convinced that this way of forgiveness is the only way for the relief and deliverance of souls,” then, —
(7.) Labour to exercise your hearts greatly with thoughts of that abundant grace that is manifested in this way of sinners coming unto God, as also of the excellency of the gospel wherein it is unfolded. Consider the eternal love of the Father, which is the fountain and spring of this whole dispensation, — the inexpressible love of the Son in establishing and confirming it, in removing all hinderances and obstructions by his own blood, bringing forth unto beauty and glory this redemption or forgiveness of sin at the price of it. And let the glory of the gospel, which alone makes this discovery of forgiveness in God, dwell in your hearts. Let your minds be exercised about these things. You will find effects from them above all that hath as yet been brought forth in your souls. What, for the most part, have you hitherto been conversant about? When you have risen above the turmoiling of lusts and corruptions in your hearts, the entanglements of your callings, 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 withal, 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 stir up yourselves 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, holiness, beauty, strength, power, liberty, and glory. You have the nature, the name, the love, the purposes, the promises, the covenant, the oath of God; the love, life, death or blood, the mediation, or oblation and intercession of Jesus Christ; the power and efficacy of the Spirit, and gospel grace by him administered, — to give you assurance of the excellency, the oneness, the safety of the way whereunto you are engaging.
But now if, notwithstanding all that hath been spoken, all the invitations you have had, and encouragements that have been held out unto you, you shall continue to despise this so great salvation, you will live and die in the state and condition wherein you are. Why, then, as the prophet said to the wife of Jeroboam, “Come near, for I am sent to you with heavy tidings.” 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 always, until the coming of the
Lord; and when the Lord comes, be ye cursed from his presence into
everlasting destruction. Yea, curse them, all ye holy angels of God, as
the obstinate enemies of your king and head, the Lord Jesus Christ. Curse
them, all ye churches of Christ, as despisers of that love and mercy which
is your portion, your life, your inheritance. Let all the saints of God,
all that love the Lord, curse them, and rejoice to see the Lord coming
forth mightily and prevailing against them, to their everlasting ruin. 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? Whilst 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 join with you against him? shall we prefer
you above his glory? shall we desire your salvation with the despoiling God
of his honour? Nay, God forbid. We hope to rejoice in seeing all that
vengeance and indignation that is in the right hand of God poured out unto
eternity upon your souls,
That which remaineth to be farther
carried on, upon the principles laid down, is to persuade with souls more
or less entangled in the depths of sin to close with this forgiveness by
believing, unto their peace and consolation. And because such persons are
full of pleas and objections against themselves, I shall chiefly, in what I
have
First, I shall lay down such general rules as are necessary to be observed by all those who intend to come to gospel peace and comfort. And then, Secondly, shall consider some such objections as seem to be most comprehensive of those special reasonings wherewith distressed persons do usually entangle themselves.
I shall begin with general rules, which, through the grace of Christ and supplies of his Spirit, may be of use unto believers in the condition under consideration.
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,”
Do you, then, your duty, and let Christ judge of your
state. Your concernment is too great to make it a reasonable demand to
commit the judgment of your condition to any other. When eternal welfare
or woe are at the stake, for a man to renounce his own thoughts, to give up
himself implicitly to the judgment of men fallible and liars like himself,
is stupidity. But there is no danger of being deceived by the sentence of
Christ. The truth is, whether we will or no, he will judge; and according
as he determines, so shall things be found at the last day:
Take not, then, the office and prerogative of Christ out of his hand, by making a judgment, upon your own reasonings and conclusions and deductions, of your estate and condition. You will find that he oftentimes, both on the one hand and on the other, determines quite contrary to what men judge of themselves, as also to what others judge of them. Some he judgeth to be in an evil condition, who are very confident that it is well with them, and who please themselves in the thoughts of many to the same purpose. And he judgeth the state of some to be good, who are diffident in themselves, and, it may be, despised by others. We may single out an example or two in each kind —
1. Laodicea’s judgment of herself and her spiritual state
we have,
2. Again: he judgeth some to be in a good
condition, be they themselves never so diffident.
To what purpose is it for men to be passing a judgment upon
themselves, when there is no manner of certainty in their determinations,
and when their proceeding thereon will probably lead them to farther
entanglements, if not to eternal ruin? The judging of souls, as to their
spiritual state and condition, is the work of Jesus Christ, especially as
to the end now under inquiry. Men may, men do, take many ways to make a
judgment of themselves. Some do it on slight and trivial conjectures; some
on bold and wicked presumptions; some on desperate atheistical notions, as
Now, there are two ways whereby the Lord Jesus Christ gives forth his decretory sentence in this matter —
(1.) By his word. He determines, in the word of
the gospel, of the state and condition of all men indefinitely. Each
individual coming to that word receives his own sentence and doom. He told
the Jews that Moses accused them,
(2.) Christ also judgeth by his Spirit, not only
in making this sentence of the gospel to be received effectually in the
soul, but in and by peculiar actings of his upon the heart and
soul of a believer:
3. He also by his Spirit bears witness with our spirits as to our state and condition. Of this I have spoken largely elsewhere, and therefore shall now pass it by.
This, then, is our first general rule and direction —
Self-determinations concerning men’s spiritual state and condition, because
their minds are usually influenced by their distempers, are seldom right
and according to rule; mistakes in such determinations are exceedingly
Self-condemnation and abhorrency do very well consist
with gospel justification and peace. Some men have no peace, because
they have that without which it is impossible they should have peace.
Because they cannot but condemn themselves, they cannot entertain a sense
that God doth acquit them. But this is the mystery of the gospel, which
unbelief is a stranger unto; nothing but faith can give a real subsistence
unto these things in the same soul, at the same time. It is easy to learn
the notion of it, but it is not easy to experience the power of it. For a
man to have a sight of that within him which would condemn him, for which
he is troubled, and at the same time to have a discovery of that without
him which will justify him, and to rejoice therein, is that which be is not
led unto but by faith in the mystery of the gospel. We are now under a law
for justification which excludes all boasting,
Some men seem to place gospel assurance in a high, unassaulted confidence of acceptance with God. They think it is in none but such as, if a man should go to them and ask them, “Are you certain you shall be saved?” have boldness, and confidence, and ostentation to answer presently, “Yea, they are certain they shall be saved.” But as the blessed truth of assurance hath been reproached in the world under such a notion of it, so such expressions become not them who know what it is to have to do with the holy God, who is “a consuming fire.” Hence some conclude that there are very few believers who have any assurance, because they have not this confidence, or are more free to mention the opposition they meet with than the supportment they enjoy. And thus it is rendered a matter not greatly to be desired, because it is so rarely to be obtained, most of the saints serving God and going to heaven well enough without it. But the matter is otherwise. The importance of it, not only as it is our life of comfort and joy, but also as it is the principal means of the flourishing of our life of holiness, hath been declared before, and might be farther manifested, were that our present business; yea, and in times of trial, which are the proper seasons for the effectual working and manifestation of assurance, it will and doth appear that many, yea, that most of the saints of God are made partakers of this grace and privilege.
I shall, then, in the pursuit of the rule laid down, do these two things — 1. Show what things they are which are not only consistent with assurance, but are even necessary concommitants of it; which yet, if not duly weighed and considered, may seem so far to impeach a man’s comfortable persuasion of his condition before God as to leave him beneath the assurance sought after. And, — 2. I shall speak somewhat of its nature, especially as manifesting itself by its effects.
1. (1.) A deep sense of the evil of sin, of the
guilt of man’s own sin, is no way inconsistent with gospel assurance of
acceptance with God through Christ, and of forgiveness in him. By a sense
of the guilt of sin I understand two things — First, A clear conviction of
sin, by the Holy Ghost saying unto the soul, “Thou art the man;” and,
Secondly, A sense of the displeasure of God, or the wrath due to sin,
according to the sentence of the law. Both these David expresseth in that
complaint,
(2.) Deep sorrow for sin is consistent with
assurance of forgiveness; yea, it is a great means of preservation of it.
Godly sorrow, mourning, humiliation, contriteness of spirit, are no less
gospel graces and fruits of the Holy Ghost than faith itself, and so are
consistent with the highest flourishings of faith whatever. It is the work
of heaven itself, and not of the assurance of it, to wipe all tears from
our eyes. Yea, these graces have the most eminent promises annexed to
them, as
(3.) A deep sense of the indwelling power of sin
is consistent with gospel assurance. Sense of indwelling sin will cause
manifold perplexities in the soul. Trouble, disquietments, sorrow and
anguish of heart, expressing themselves in sighs, mourning, groaning for
deliverance, always attend it. To what purpose do you speak to a soul
highly sensible of the restless power of indwelling sin concerning
assurance? “Alas,” saith he, “I am ready to perish every moment. My lusts
are strong, active, restless, yea, outrageous; they give me no rest, no
liberty, and but little success do I obtain. Assurance is for conquerors,
for them that live at rest and peace. I lie grovelling on the ground all
my days, and must needs be uncertain what will be the issue.” But when
such a one hath done all he can, he will not be able to make more woful
complaints of this matter than Paul hath done before him,
(4.) Doubtings, fears, temptations, if not ordinarily prevailing, are consistent with gospel assurance. Though the devil’s power be limited in reference unto the saints, yet his hands are not tied; though he cannot prevail against them, yet he can assault them. And although there be not “an evil heart of unbelief” in believers, yet there will still be unbelief in their hearts. Such an evidence, conviction, and persuasion of acceptance with God as are exclusive of all contrary reasonings, that suffer the soul to hear nothing of objections, that free and quiet it from all assaults, are neither mentioned in the Scripture, nor consistent with that state wherein we walk before God, nor possible on the account of Satan’s will and ability to tempt, or of our own remaining unbelief. Assurance encourageth us in our combat; it delivereth us not from it. We may have peace with God when we have none from the assaults of Satan.
2. Evangelical assurance is not a thing that consisteth in any point, and so incapable of variation. It may be higher or lower, greater or less, obscure or attended with more evidence. It is not quite lost when it is not quite at its highest. God sometimes marvellously raiseth the souls of his saints with some close and near approaches unto them, — gives them a sense of his eternal love, a taste of the embraces of his Son and the inhabitation of the Spirit, without the least intervening disturbance; then this is their assurance. But this life is not a season to be always taking wages in; our work is not yet done; we are not always to abide in this mount; we must down again into the battle, — fight again, cry again, complain again. Shah the soul be thought now to have lost its assurance? Not at all. It had before assurance with joy, triumph, and exultation; it hath it now, or may have, with wrestling, cries, tears, and supplications. And a man’s assurance may be as good, as true, when he lies on the earth with a sense of sin, as when he is carried up to the third heaven with a sense of love and foretaste of glory. In brief, this assurance of salvation is such a gracious, evangelical persuasion of acceptance with God in Christ, and of an interest in the premises of preservation unto the end, wrought in believers by the Holy Ghost, in and through the exercise of faith, as for the most part produceth these effects following:—
(1.) It gives delight in obedience, and draws out
love in the duties that unto God we do perform. So much assurance of a
comfortable issue of their obedience, of a blessed end of their labours and
duties, of their purifying their hearts, and pressing after universal
renovation of mind and life, as may make them cheerful in them, as may give
love and delight in the pursuit of what they are engaged in, is needful for
the saints, and they do not often go without it; and where this is, there
is gospel assurance. To run as men uncertain, to fight
(2.) It casts out fear, tormenting fear, such as
fills the soul with perplexing uncertainties, hard thoughts of God, and
dreadful apprehensions of wrath to come. There are three things spoken
concerning that fear which is inconsistent with the assurance of
forgiveness — First, With respect unto its principle, it is from a
“spirit of bondage:”
(3.) It gives the soul a hope and expectation of “the
glory that shall be revealed,” and secretly stirs it up and enlivens
it unto a supportment in sufferings, trials, and temptations. This is the
“hope which maketh not ashamed,”
(4.) As it will do many other things, so, that I may give one comprehensive instance, it will carry them out, in whom it is, to die for Christ. Death, unto men who saw not one step beyond it, was esteemed of all things most terrible. The way and means of its approach add unto its terror. But this is nothing in comparison of what it is unto them who look through it as a passage into ensuing eternity. For a man, then, to choose death rather than life, in the most terrible manner of its approach, expecting an eternity to ensue, it argues a comfortable persuasion of a good state and condition after death. Now, I am persuaded that there are hundreds who, upon gospel, saving accounts, would embrace a stake for the testimony of Jesus, who yet know not at all that they have the assurance we speak of; and yet nothing else would enable them thereunto. But these things being beside the main of my intendment, I shall pursue them no farther; only, the rule is of use — Let the soul be sure to be well acquainted with the nature of that which it seeks after, and confesseth a sense of the want of.
Whatever your condition be, and your apprehension of
it, yet continue waiting for a better issue, and give not over through
weariness or impatience. This rule contains the sum of the great example
given us in this psalm. Forgiveness in God being discovered, though no
sense of a particular interest therein as yet obtained, that which the soul
applies itself unto is diligent, careful, constant, persevering
waiting; which is variously expressed in the
No disappointment, then, no tediousness or weariness,
should make the soul leave waiting on God, if it intend to attain
consolation and establishment. So dealeth the church,
Seeing, in the course of ‘our believing and obedience, that
which is chiefly incumbent on us, for our coming up to establishment and
consolation, is spiritual diligence in the removal of the hinderances
thereof, let the soul that would attain thereunto make thorough work in
the search of sin, even to the sins of youth, that all scores on that
account may clearly be wiped out. If there be much rubbish left in the
foundation of the building, no wonder if it always shake and totter. Men’s
leaving of any sin unsearched to the bottom will poison all their
consolation. David knew this when, in dealing with God in his distresses,
he prays that he would not” remember the sins and transgressions of his
youth,”
But I speak of the saints themselves, who make not such
thorough, full, close work in this kind as they ought. An after-reckoning
may come in on this hand to their own disturbance, and an unconquerable
hinderance of their peace and settlement be brought in, on this account.
So was it with
Now, for them who would seriously accomplish a diligent search in this matter, which is of such importance unto them, let them take these two directions —
1. Let them go over the consideration of those sins, and
others
2. Let them cast the course of their times under such heads and seasons as may give them the more clear and distinct view and apprehension of the passages in them between God and their souls which may have been provoking unto him.
As, first, for the state of their inward man, let them consider, —
(1.) The unregenerate part of their lives, that which was confessedly so, before they had any real work of God upon their hearts; and therein inquire after two things — First, If there were then any great and signal eruptions of sins against God; for of such God requires that a deep sense be kept on our souls all our days. How often do we find Paul calling over the sins of his life and ways before his conversion! “I was,” saith he, “injurious, and a blasphemer.” Such reflections ought persons to have on any great provoking occasions of sin, that may keep them humble, and necessitate them constantly to look for a fresh sense of pardon through the blood of Christ. If such sins lie neglected, and not considered according to their importance, they will weaken the soul in its comforts whilst it lives in this world. Secondly, If there were any signal intimations made of the good-will and love of God to the soul, which it broke off from through the power of its corruption and temptation, they require a due humbling consideration all our days. But this hath been before spoken unto.
(2.) In that part of our lives which, upon the call of
God, we have given up unto him, there are two sorts of sins that do
effectually impeach our future peace and comfort; which ought therefore to
be frequently reviewed and issued in the blood of Christ — First, Such as,
by reason of any aggravating circumstances, have been accompanied
with some especial unkindness towards God. Such are sins after warnings,
communications of a sense of love, after particular engagements against
them, relapses, omissions of great opportunities and advantages for the
furtherance of the glory of God in the world. These kinds of sins have
much unkindness attending them, and will be searched out if we cover them.
Secondly, Sins attended with scandal towards fewer or more, or any
one single person who is or
(3.) The various outward states and conditions which we have passed through, as of prosperity and afflictions, should in like manner fall under this search and consideration. It is but seldom that we fill up our duty or answer the mind of God in any dispensation of providence, and if our neglect herein be not managed aright, they will undoubtedly hinder and interrupt our peace.
Learn to distinguish between unbelief and jealousy.
There is a twofold unbelief:— 1. That which is
universal and privative, such as is in all unregenerate
persons; they have no faith at all, — that is, they are dead men, and have
no principles of spiritual life. This I speak not of; it is easily
distinguished from any grace, being the utter enemy and privation as it
were of them all. 2. There is an unbelief partial and
negative, consisting in a staggering at or questioning of the
promises. This is displeasing to God, a sin which is attended with unknown
aggravations, though men usually indulge it in themselves It is well
expressed,
But now there may be a jealousy in a gracious
heart concerning the love of Christ, which is acceptable unto him, at least
which he is tender towards, that may be mistaken for this questioning of
the promises by unbelief, and so help to keep the soul in darkness and
disconsolation. This the spouse expresseth in herself:
Now, this spiritual jealousy is the solicitousness of the
mind of a believer, who hath a sincere love for Christ, about the heart,
affection, and good-will of Christ towards it, arising from a consciousness
of its own unworthiness to be beloved by him or accepted with him. All
causeless jealousy ariseth from a secret sense and conviction of
unworthiness in the person in whom it is, and a high esteem of him that is
the object of it, or concerning whose love and affection any one is
jealous. So it is with this spiritual jealousy. The root of it is love,
sincere love, that cannot be “quenched by waters” nor “drowned by floods,”
But you will say, “How shall we distinguish between these two, so as not causelessly to he disquieted and perplexed?” I answer briefly, —
1. Unbelief, working in and by the questioning of the promises of God, is a weakening, disheartening, dispiriting thing. It takes off the edge of the soul from spiritual duties, and weakens it both as unto delight and strength. The more any one questions the promises of God, the less life, power, joy, and delight in obedience he hath; for faith is the spring and root of all other graces, and according as that thriveth or goeth backwards so do they all. Men think sometimes that their uncertainty of the love of God, and of acceptance with him by the forgiveness of sin, doth put them upon the performance of many duties; and they can have no rest or peace in the omission of them. It may be it is so; yea, this is the state and condition with many. But what are these duties? and how are they performed? and what is their acceptance with God? The duties themselves are legal; which denomination ariseth not from the nature, substance, or matter of them, for they may be the same that are required and enjoined in the gospel, but from the principle from whence they proceed and the end to which they are used. Now these in this case are both legal; their principle is legal fear, and their end is legal righteousness, — the whole attendance unto them a “seeking of righteousness as it were by the works of the law.” And how are they performed? Plainly, with a bondage-frame of spirit, without love, joy, liberty, or delight. To quiet conscience, to pacify God, are the things in them aimed at, all in opposition to the blood and righteousness of Christ. And are they accepted with God? Let them be multiplied never so much, he everywhere testifieth that they are abhorred by him. This, then, unbelief mixed with convictions will do. It is the proper way of venting and exercising itself where the soul is brought under the power of conviction. But as unto gospel obedience, in all the duties of it, to he carried on in communion with God by Christ and delight in him, all questioning of the promises weakens and discourageth the soul, and makes them all wearisome and burdensome unto it.
But the jealousy that is exercised about the person and
love of Christ unto the soul is quite of another nature, and produceth
other effects. It cheers, enlivens, and enlargeth the soul, stirs up to
activity, earnestness, and industry in its inquiries and desires after
Christ. “Jealousy,” saith the spouse,” ‘is hard as the grave;’ therefore,
‘set me as a seal upon thine heart, as a seal upon thine arm.’ ” It makes
the soul restlessly pant after nearer, more sensible, and more
2. Unbelief, that works by questioning of the promises, is universally selfish; it begins and ends in self. Self-love, in desires after freedom from guilt, danger, and punishment, is the life and soul of it. May this end be attained, it hath no delight in God; nor doth it care what way it be attained, so it may be attained. May such persons have any persuasions that they shall be freed from death and hell, be it by the works of the law or by the observance of any inventions of their own, whether any glory ariseth unto God from his grace and faithfulness or no, they are not solicitous.
The jealousy we speak of hath the person of Christ and his
excellency for its constant object. These it fills the mind with in many
and various thoughts, still representing him more and more amiable and more
desirable unto the soul: so doth the spouse upon the like occasion, as you
may see at large,
Learn to distinguish between faith and spiritual sense.
This rule the apostle gives us,
We will deal thus with the vilest person living, — we will
believe him whilst we have the certainty of our sense to secure us. And if
we deal so with God, what’s there in our so doing praiseworthy? The
prophet tells us what it is to believe in respect of providence,
To clear this matter, you must observe what I intend by this spiritual sense, which you must learn to distinguish faith from, and to know that true faith interesting the soul in forgiveness may be without it; that so you may not conclude unto a real want of pardon from the want of the refreshing sense of it.
Grace in general may be referred unto two heads — 1. Our acceptation with God through Christ, the same upon the matter with the forgiveness of sin that we are treating of; and, 2. Grace of sanctification from God in Christ. Of each of these there is a spiritual sense or experience to be obtained, in both distinguished from faith that gives us a real interest in forgiveness
1. Of the first, or the spiritual sense that we have of
acceptance with God, there are sundry parts or degrees; as, first, hereunto
belongs peace with God:
Yea, you say, these are the things you aim at; these are the things you would attain, and be filled withal. It is this peace, this joy, this glorying in the Lord, that you would always be in the possession of. I say, you do well to desire them, to seek and labour after them, — they are purchased by Christ for believers; but you will do well to consider under what notion you do desire them. If you look on these things as belonging to the essence of faith, without which you can have no real interest in forgiveness or acceptance with God, you greatly deceive your own souls, and put yourselves out of the way of obtaining of them. These things are not believing, nor adequate effects of it, so as immediately to be produced wherever faith is; but they are such consequents of it as may or may not ensue upon it, according to the will of God. Faith is a seed that contains them virtually, and out of which they may be in due time educed by the working of the word and Spirit; and the way for any soul to be made partaker of them is to wait on the sovereignty of God’s grace, who createth peace in the exercise of faith upon the promises. He, then, that would place believing in these things, and will not be persuaded that he doth believe until he is possessed of them, he doth both lose the benefit, advantage, and comfort of what he hath, and, neglecting the due acting of faith, puts himself out of the way of attaining what he aimeth at.
These things, therefore, are not needful to give you a real saving interest in forgiveness, as it is tendered in the promise of the gospel by the blood of Christ. And it may be it is not the will of God that ever you should be intrusted with them. It may be it would not be for your good and advantage so to be. Some servants that are ill husbands must have their wages kept for them to the year’s end, or it will do them no good. It may be, some would be such spendthrifts of satisfying peace and joy, and be so diverted by them from attending unto some necessary duties, — as of humiliation, mortification, and self-abasement, without which their souls cannot live, — that it would not be much to their advantage to be intrusted with them. It is from the same care and love that peace and joy are detained from some believers, and granted unto others.
You are therefore to receive forgiveness by a pure act of believing, in the way and manner before at large described. And do not think that it is not in you unless you have constantly a spiritual sense of it in your hearts. See, in the meantime, that your faith bringeth forth obedience, and God in due time will cause it to bring forth peace.
2. The like may be said concerning the other head of grace,
though
These things, I say then, are not to be judged of by spiritual sense, but we are to live by faith about them. And no soul ought to conclude, that because it hath not the one it hath not the other, — that because it hath not joy and peace, it hath no interest in pardon and forgiveness.
Mix not too much foundation and building work together. Our foundation in dealing with God is Christ alone, mere grace and pardon in him.
Our building is in and by holiness and obedience, as the
fruits of that faith by which we have received the atonement. And great
mistakes there are in this matter, which bring great entanglements on the
souls of men. Some are all their days laying of the foundation, and are
never able to build upon it unto any comfort to themselves
You know how fatal and ruinous it is for souls to abuse the
grace of God and the apprehension of the pardon of sins in the course of
their obedience, — to countenance themselves in sin or the negligence
First, to take up mercy, pardon, and forgiveness absolutely
on the account of Christ, and then to yield all obedience in the strength
of Christ and for the love of Christ, is the life of a believer,
Take heed of spending time in complaints when vigorous actings of grace are your duty.
Fruitless and heartless complaints, bemoanings of themselves and their condition, is the substance of the profession that some make. If they can object against themselves, and form complaints out of their conditions, they suppose they have done their duty. I have known some who have spent a good part of their time in going up and down from one to another with their objections and complaints. These things are contrary to the life of faith. It is good, indeed, in our spiritual distresses, to apply ourselves unto them who are furnished with the tongue of the learned, to know how to speak a word in season unto him that is weary; but for persons to fill their minds and imaginations with their own objections and complaints, not endeavouring to mix the words that are spoken for their relief and direction with faith, but going on still in their own way, this is of no use or advantage. And yet some, I fear, may please themselves in such course, as if it had somewhat of eminency in religion in it.
Others, it may be, drive the same trade in their thoughts,
although they make not outwardly such complaints. They are conversant, for
the most part, with heartless despondings. And in some they are multiplied
by their natural constitutions or distempers. Examples of this kind occur
unto us every day. Now, what is the advantage
We must say, then, unto such heartless complainers, as God did to Joshua, “Get you up; why lie you thus upon your faces?” Do you think to mend your condition by wishing it better, or complaining it is so bad? Are your complaints of want of an interest in forgiveness a sanctified means to obtain it? Not at all; you will not deal so with yourselves in things natural or civil. In such things you will take an industrious course for a remedy or for relief. In things of the smallest importance in this world and unto this life, you will not content yourselves with wishing and complaining; as though industry in the use of natural means, for the attaining of natural ends, were the ordinance of God, and diligence in the use of spiritual means, for the obtaining of spiritual ends, were not.
Do not consult your own hearts only. What is it that the
Scripture calls for in your condition? Is it not industry and activity of
spirit? And what doth the nature of the thing require? Distress that is
yet hoped to be conquered evidently calls for industry and diligence in the
use of means for deliverance. If you are past hope, it avails not to
complain; if you are not, why do you give up yourselves to despondencies?
Our Saviour tells us that “the kingdom of heaven suffereth violence, and
the violent take it by force,”
What, then, is the peculiar instruction that is proper for
souls in this condition? That, plainly, of the apostle,
You will say, then, “Do you condemn this manner of proceeding with the souls of men in their doubts, fears, and distresses? or would you have them pine away under the sense of their condition, or abide in this uncertainty all their days?” I answer, No; I condemn not the way; I would not have any left comfortless in their depths. But yet I would give these two cautions —
1. That spiritual wisdom and prudence is greatly
required in this matter, in the administration of consolation to distressed
souls. If in any thing, the tongue of the spiritually learned is required
herein, — namely, in speaking a word in season to them that are weary. A
promiscuous drawing out of gospel consolations, without a previous
2. If counsel and consolation of this kind be given,
special and distinct from the advice we are upon of watchfulness,
diligence, spiritual violence in a way of duty, it is exceeding dangerous,
and will assuredly prove useless; for let us see what counsel the Holy
Ghost gives in this condition unto them who would make their “calling and
election sure,” who would be freed from their present fears and
uncertainties, who complain of their darkness and dangers. Why, saith he,
“Giving all diligence, add to your faith virtue,” and so on,
But you will, it may be, here say, “We are so dead and dull, so chained under the power of corruptions and temptations, that we are not able thus to put forth the fruit of a spiritual life in adding one grace unto another.” But do you use diligence, study, endeavours, all diligence, diligence at all times, in all ways by God appointed, all manner of diligence within and without, in private and public, to this end and purpose? Do you study, meditate, pray, watch, fast, neglect no opportunity, keep your hearts, search, try, examine yourselves, flee temptations and occasions of cooling, deadening, and stifling grace? Do these things abound in you? Alas! you cannot do thus, you are so weak, so indisposed. But, alas! you will not, you will not part with your ease, you will not crucify your lusts, you will not use all diligence; but must come to it, or be contented to spend all your days in darkness, and to lie down in sorrow.
Thus do men frequently miscarry. Is it any news, for
persons to bewail the folly of their nature and ways in the morning and
evening, and yet scarce stand upon their watch any part of the day, or in
any occasion of the day? Is this “giving all diligence?” Is this “working
out our salvation with fear and trembling?” And may we not see professors
even indulging themselves in ways of vanity, folly, wrath, envy, sloth, and
the like, and yet complain at what a loss they are, how unquiet, how
uncertain? God forbid it should be
To this, then, the soul must come that is in depths, if it
intend to be delivered. Heartless complaints, with excuses to keep it from
vigorous, spiritual diligence, must be laid aside; if not, ordinarily,
peace, rest, and stability will not be obtained. A great example hereof we
have in the spouse,
Take heed, in doubts, distresses, and perplexities, of hard thoughts of God, hasty unweighed expressions concerning him or his ways, or of secret resolves that it were as good give over waiting as continue in the state wherein you are, seeing your condition is remediless.
On three occasions are such thoughts and resolves apt to befall the’ minds of men; which sometimes break forth into unwarrantable expressions concerning God himself and his ways —
2. On the long wearisome continuance of some tempting distress; and hereof we have many examples, some whereof shall be mentioned.
3. In spiritual disappointments, through the strength of lust or temptation. When a person hath, it may be, recovered himself, through grace, from a perplexing sense of the guilt of some sin, or it may be from a course, shorter or longer, lesser or greater, of backsliding and negligent walking with God, and therein goes on cheerfully for a season in the course of his obedience; if this person, through the power of temptation, subtilty of lusts, neglect of watchfulness, by one means or other, is surprised in the sins or ways that he had relinquished, or is turned aside from the vigour of that course wherein he was engaged, he may be exposed not only to great despondencies, but also be overtaken with secret resolves to give over contending, seeing it is to no more purpose, nay, to no purpose, and that God regards him not at all.
Take an instance or two in each kind:—
The first we have in Job, in the extremity of his trials
and terrors from the Lord. See, among other places,
Of the other we have an instance in the church:
The general who heard one of his soldiers cry out, upon a fresh onset of the enemy, “Now we are undone, now we are ruined,” called him a traitor, and told him it was not so whilst he could wield his sword. It is not for every private soldier on every danger to make judgment of the battle; that is the work of the general. Jesus Christ is “the captain of our salvation;” he hath undertaken the leading and conduct of our souls through all our difficulties. Our duty is to fight and contend; his work is to take care of the event, and to him it is to be committed.
That, then, you make a due use of this rule, keep always in your minds these two considerations —
1. That it is not for you to take the judgment of Christ out of his hand, and to be passing sentence upon your own souls. Judgment as to the state and condition of men is committed unto Christ, and to him it is to be left. This we were directed unto in our first rule, and it is of special use in the case under consideration. Self-judging 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 yourselves, will insensibly alienate your hearts from God. It may be when men’s perplexities are at the height, and the most sad expressions are as it were wrested from them, they yet think they must justify 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 consequence thereof is easily discernible. 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.
If you would come to stability, and a comforting persuasion
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 rejoiceth in him, when he stands behind the
wall, when he doth but look forth at the window and show himself at the
lattice, — when she could have no clear sight of him,
Faith is indeed the soul’s venture for eternity. Something it is to venture on as to its eternal condition. It must either adhere unto itself or its own vain hopes of a righteousness of its own; or it must give over all expectation and lie down in darkness; or it must shut out all dreadful apprehensions of eternity, by the power and activity of its lusts and carnal affections; or it must, whatever its discouragements be, cast itself upon pardon in the blood of Jesus Christ. Now, if all the former ways be detestable and pernicious, if the best of them be a direct opposition unto the gospel, what hath the soul that inquires 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 lies that keeps you off from peace, through an established persuasion of an interest in evangelical pardon. Do not always fluctuate up and down in generals and uncertainties; but drive things unto a particular issue, that it may be tried whether it be of sufficient efficacy to keep you in your present entanglements and despondencies. Search out your wound, that it may be tried 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
That which now lieth before us is the second part of the second general use educed from the truth insisted on. Our aim is, to lead on souls towards peace with God, through a gracious persuasion of their interest in that forgiveness which is with him; and it consists, as was declared, in a consideration of some of those disquietments which befall the minds of men, and keep them off from establishment in this matter.
And, first, such disquietments and objections against the peace of the soul and its acceptance with God will arise from afflictions; they have done so of old, they do so in many at this day. Afflictions, I say, greatened unto the mind from their nature or by their concomitants, do ofttimes variously affect it, and sometimes prevail to darken it so far as to ingenerate thoughts that they are all messengers of wrath, all tokens of displeasure, and so, consequently, evidences that we are not pardoned or accepted with God.
Now, this is a time of great afflictions unto
many, and those, some of them, such as have innumerable aggravating
circumstances accompanying of them. Some have come with a dreadful
surprisal in
It is not otherwise at present, as is known unto such as
converse with many who are either surprised with unexpected troubles, or
worn out with trials and disappointments of an expected end. They consider
themselves both absolutely and with respect unto others, and upon both
accounts are filled with dark thoughts and despondencies. Saith one, “I am
rolled from one trial unto another. The clouds with me return still after
the rain. All the billows and water-spouts of God go over me. In my
person, it may be, pressed with sickness, pains, troubles; in my relations,
with their sins, miscarriages, or death; in my outward state, in want,
losses, disreputation. I am even as a withered branch. Surely if God had
any especial regard unto my soul, it would not be thus with me, or some
timely end would have been put unto these dispensations.” On the other
hand, they take a view of some other professors; they see that their sables
are spread day by day, that the candle of the Lord shines continually on
their tabernacle, and that in all things they have their hearts’ desire,
setting aside the common attendancies of human nature, and nothing befalls
them grievous in the world. “Thus it is with them. And surely, had I an
interest in his grace, in pardon,
And this was the very case of David; or at least these outward troubles were a special part of those depths out of which he cried for relief, by a sense of pardon, grace, and redemption with God.
I answer to these complaints, first, that there are so many excellent things spoken concerning afflictions, their necessity, their usefulness, and the like, — such blessed ends are assigned unto them, and in many have been compassed and fulfilled by them, — that a man, unacquainted with the exercise wherewith they are attended, would think it impossible that any one should be shaken in mind as to the love and favour of God on their account. But as the apostle tells us that no afflictions are joyous at present, but grievous, so he who made, in the close of his trials, that solemn profession, that “it was good for him that he had been afflicted,” yet we know, as hath been declared, how he was distressed under them. There are, therefore, sundry accidental things which accompany great afflictions, that seem to exempt them from the common rule and the promise of love and grace; as, —
1. The remembrance of past and buried miscarriages and
sins lies in the bosom of many afflictions. It was so with Job: “Thou
makest me,” saith he, “to possess the iniquities of my youth.” See his
plea to that purpose,
2. There is in many afflictions something that seems
new and peculiar, wherewith the soul is surprised, and cannot
readily reduce its condition unto what is taught about afflictions in
general. This perplexeth and entangleth it. It is not affliction it is
troubled withal, but some one thing or other in it that appears with an
especial dread unto the soul, so that he questioneth whether ever it were
so with any other or no, and is thereby deprived of the supportment which
from former examples it might receive. And, indeed, when God intendeth
that which shall be a deep affliction, he will put an edge upon it, in
matter, or manner, or circumstances, that shall make the soul feel its
sharpness. He will not take up with our bounds and measures, and with
which we think we could be contented; but he will put the impress of his
own greatness and terror upon it, that he may be acknowledged and submitted
unto. Such was the state with Naomi, when, from a full and plentiful
condition, she went into a strange country with a husband and two sons,
where they all died, leaving her destitute and poor. Hence, in her account
of God’s dealing with her, she says, “Call me not Naomi” (that is,
pleasant), “call me Mara” (that is, bitter): “for the Almighty hath dealt
very bitterly with me. I went out full, and the Lord hath
3. In some, affections are very strong and
importunate as fixed on lawful things, whereby their nature is made
sensible and tender, and apt to receive very deep
impressions from urgent afflictions. Now, although this in itself be
a good natural frame, and helps to preserve the soul from that
stout-heartedness which God abhors, yet if it be not watched over, it is
apt to perplex the soul with many entangling temptations. The apostle
intimates a double evil that we are obnoxious unto under trials and
afflictions,
4. Afflictions find some entangled with very strong
corruptions, — as love of the world, or the pleasure of it, of name or
reputation, of great contrivances for posterity, and the like; or it may be
in things carnal or sensual. Now, when these unexpectedly meet together, —
great afflictions and strong corruptions, — it is not conceivable what a
combustion they will make in the soul As a strong medicine or potion
meeting with a strong or tough distemper in the body, — there is a violent
contention in nature between them and about them, so that oftentimes the
very life of the patient is endangered; so it is where a great trial, a
smart stroke of the hand of God, falls upon a person in the midst of his
pursuit of the effects of some corruptions, — the soul is amazed even to
distraction, and can scarce have any thought but that God is come to cut
the person off in the midst of his sin. Every unmortified corruption fills
the very fear and expectation of affliction with horror. And there is good
reason that so it should do; for although God should be merciful unto men’s
iniquities,
5. Satan is never wanting in such occasions to attempt the compassing of his ends upon persons that are exercised under the hand of God. In the time of suffering it was that he fell upon the Head of the church, turning it into the very hour of the power of darkness. And he will not omit any appearing opportunities of advantage against his members. And this is that which he principally, in such seasons, attacks them withal, — namely, that God regards them not, that they are fallen under his judgment and severity, as those who have no share in mercy, pardon, or forgiveness.
From these and the like reasons, I say, it is, that whereas afflictions in general are so testified unto, to be such pledges and tokens of God’s love and care, to be designed unto blessed ends as conformity unto Christ, and a participation of the holiness of God; yet, by reason of these circumstances, they often prove means of casting the soul into depths, and of hindering it from a refreshing interest in the forgiveness that is with God. That this may prove no real or abiding ground of inward spiritual trouble unto the soul, the following rules and directions may be observed:—
1. Not only afflictions in general, but great and
manifold afflictions, and those attended with all sorts of aggravating
circumstances, are always consistent with the pardon of sin, after [often?]
signal tokens and pledges of it, and of the love of God therein:
When God solemnly renewed his covenant with Abraham, and he
had prepared the sacrifice whereby it was to be ratified and confirmed, God
made a smoking furnace to pass between the pieces of the sacrifice,
2. No length or continuance of afflictions ought to be any impeachment of our spiritual consolation. Take for the confirmation hereof the great example of the Son of God. How long did his afflictions continue? what end or issue was put to them? No longer did they abide than until “he cried with a loud voice, and gave up the ghost.” To the moment of his death, from his manger to his cross, his afflictions still increased, and he ended his days in the midst of them. Now, he was the head of the church, and the great representative of it, unto a conformity with whom we are predestinated. And if God will have it so with us even in this particular, so as that we shall have no rest, no peace from our trials, until we lie down in the grave, that whatever condition we pass through they shall be shut out of none, but only from immortality and glory, what have we herein to complain of?
3. Where the remembrance and perplexing sense of past
sins is revived by present afflictions, separate them in your minds and
deal distinctly about them. So long as you carry on the consideration
of them jointly, you will be rolled from one to another, and never obtain
rest unto your souls. They will mutually aggravate each other. The
sharpness of affliction will add to the bitterness of the sense of sin; and
the sense of sin will give an edge to affliction, and cause it to pierce
deeply into the soul, as we showed in the former instances. Deal,
therefore, distinctly about them, and in their proper order. So doth the
psalmist here. He had at present both upon him; and together they brought
him into these depths, concerning which he so cries out for deliverance
from them: see
4. Remember that a time of affliction is a time of temptation. Satan, as we have showed, will not be wanting unto any appearing opportunity or advantage of setting upon the soul. When Pharaoh heard that the people were entangled in the wilderness, he pursued them; and when Satan sees a soul entangled with its distresses and troubles, he thinks it his time and hour to assault it. He seeks to winnow, and comes when the corn is under the flail. Reckon, therefore, that when trouble cometh, the prince of the world cometh also, that you may be provided for him. Now is the time to take the shield of faith, that we may be able to quench his fiery darts. If they be neglected, they will inflame the soul. Watch, therefore, and pray, that you enter not into temptation, that Satan do not represent God falsely unto you. He that durst represent Job falsely to the all-seeing God will with much boldness represent God falsely unto us, who see and know so little. Be not, then, ignorant of his devices, but every way set yourselves against his interposing between God and your souls in a matter which he hath nothing to do withal. Let not this make-bate by any means inflame the difference.
5. Learn to distinguish the effect of natural distempers from spiritual distresses. Some have sad, dark, and tenacious thoughts fixed on their minds from their natural distempers. These will not be cured by reasonings, nor utterly quelled by faith. Our design must be, to abate their efficacy and consequents by considering their occasions. And if men cannot do this in themselves, it is highly incumbent on those who make application of relief unto them to be careful to discern what is from such principles, whereof they are not to expect a speedy cure. And, —
7. Labour to grow better under all your afflictions, lest your afflictions grow worse, lest God mingle them with more darkness, bitterness, and terror. As Joab said unto David, if he ceased not his scandalous lamentation on the death of Absalom, all the people would leave him, and he then should find himself in a far worse condition than that which he bemoaned, or any thing that befell him from his youth; — the same may be said unto persons under their afflictions. If they are not managed and improved in a due manner, that which is worse may, nay, in all probability will, befall them. Wherever God takes this way, and engageth in afflicting, he doth commonly pursue his work until he hath prevailed, and his design towards the afflicted party be accomplished. He will not cease to thresh and break the bread-corn until it be meet for his use. Lay down, then, the weapons of thy warfare against him; give up yourselves to his will; let go every thing about which he contends with you; follow after that which he calls you unto; and you will find light arising unto you in the midst of darkness. Hath he a cup of affliction in one hand.? — lift up your eyes, and you will see a cup of consolation in another. And if all stars withdraw their light whilst you are in the way of God, assure yourselves that the sun is ready to rise.
8. According to the tenor of the covenant of grace, a man
may be sensible of the respect of affliction unto sin, yea, unto
this or that sin in particular, and yet have a comfortable persuasion of
the forgiveness of sin. Thus it was in general in God’s dealing with his
people. He “forgave them,” but he “took vengeance of their inventions,”
Another head of objections and despondencies ariseth from things internal, — things that are required in the soul, that it may have an interest in the forgiveness that is with God, some whereof we shall speak unto. And these respect, first, the state of the soul; and, secondly, some actings in the soul.
First, As to the state. Say some, “Unless a man be regenerate and born again, he is not, he cannot be made partaker of mercy and pardon. Now, all things here are in the dark unto us; for, first, we know not well what this regeneration is, and it is variously disputed amongst men. Some would place it only in the outward signs of our initiation into Christ, and some otherwise express it. Again, it is uncertain whether those that are regenerate do or may know that they are so, or whether this may be in any measure known unto others with whom they may treat about it. And if it may not be known, we must be uncertain in this also. And then, it may be, for their parts, they neither know the time when, nor the manner how, any such work was wrought in them; and yet, without this, seeing it is wrought by means, and springs from certain causes, they can have no establishment in a not-failing persuasion of their acceptance with God by the pardon of their sins in the blood of Christ.” This is the head and sum of most of the objections which perplexed souls do manage against themselves as to their state and condition. Hence, indeed, they draw forth reasonings with great variety, according as they are suggested by their particular occasions and temptations. And many proofs, taken from their sins, miscarriages, and fears, do they enforce their objections withal. My purpose is, to lay down some general rules and principles, which may be applied unto particular occasions and emergencies; and this shall be done in answer to the several parts of the general objection mentioned before. I say, then, —
1. It is most certain that there are two estates
and conditions that divide all mankind, and every one that lives in the
world doth completely and absolutely belong unto one of them. These are,
the state of nature and the state of grace, — of sin and of righteousness
by Christ. Every man in the world belongs unto one of these states or
conditions. This the Scripture so abounds in that it seems to be the first
principal thing that we are taught in it. It is as clear that there are
two different states in this world as that there are so in
2. As these two estates differ morally in themselves, and physically in the causes constitutive of that difference, so there is a specifical difference between the things that place men in the one condition and in the other. Whatever there is of goodness, virtue, duty, grace, in an unregenerate person, there is in him that is regenerate somewhat of another kind that is not in the other at all. For the difference of these states themselves, it is plain in Scripture; — the one is a state of death, the other of life; the one of darkness, the other of light; the one of enmity against God, the other of reconciliation with him. And that the one state is constituted by that of grace, which is of a peculiar kind, and which is not in the other, I shall briefly declare —
(1.) The grace of regeneration proceedeth from an
especial spring and fountain, which emptieth much of its living
waters into it, no one drop whereof falls on them that are not regenerate.
This is electing love; it is given out in the pursuit of the decree of
election: “God hath chosen us that we should be holy,”
(2.) The graces of those that are regenerate have a
manifold respect or relation to the Lord Christ, that the common
graces of others have not. I shall name one or two of these respects:—
First, They have an especial moral relation to the mediatory acts
of Christ
Secondly, They have a real relation unto Christ, as he is
the living, quickening head of the church; for he is so, even the
living spiritual fountain of the spiritual life of it, and of all vital
acts whatever: “Christ is our life; and our life is hid with him in God,”
(3.) The grace of regeneration and the fruits of it are
administered in and by the covenant. This is the promise of the
covenant, that God will write his law in our hearts, and put his fear in
our inward parts, that we shall not depart from him,
(4.) The least spark of saving, regenerating grace is
wrought in the soul by the Holy Ghost, as given unto men to dwell in
them and to abide with them. He is the water given by Jesus Christ unto
believers, which is in them “a well of water springing up into everlasting
life,”
(5.) The least of saving grace, such as is peculiar unto
them that are regenerate, is spirit:
3. This is laid down in the inquiry, “Whether this state may be known unto him who is really partaker of it or translated into it, or unto others that may be concerned therein?” To which I say, The difference that is between these two states, and the constitutive causes of them, as it is real, so it is discernible. It may be known by themselves who are in those states, and others. It may be known who are born of God, and who are yet children of the devil, — who are quickened by Christ, and who are yet “dead in trespasses and sins.” But here also observe, —
(1.) That I do not say this is always known to the persons themselves concerned in this distribution. Many cry, “Peace, peace,” when sudden destruction is at hand. These either think themselves regenerate when they are not, or else wilfully despise the consideration of what is required in them that they may have peace, and so delude their own souls unto their ruin. And many that are truly born of God yet know it not; they may for a season walk in darkness, and have no light. Nor, —
(2.) That this is always known to others. It is
not known unto unregenerate men in respect of them that are so; for they
know not really and substantially what it is to be so. Natural men
perceive not the things of God; that is, spiritually, in their own light
and nature,
(3.) This is that we say, It may be known, in the sedulous use of means appointed for that end, to a man’s self and others, which of the conditions mentioned he doth belong unto, — that is, whether he be regenerate or no, — so far as his or their concernment lies therein. This, I say, may be known, and that infallibly and assuredly, with reference unto any duty wherein from hence we are concerned. The discharge of some duties in ourselves and towards others depends on this knowledge; and therefore we may attain it so far as it is necessary for the discharge of such duties unto the glory of God. Now, because it is not directly in our way, yet having been mentioned, I shall briefly, in our passage, touch upon the latter, or what duties do depend upon our judging of others to be regenerate, and the way or principles whereby such a judgment may be made —
[1.] There are many duties incumbent on us to be performed
with and towards professors, which, without admitting a judgment to be made
of their state and condition, cannot be performed in faith. And in
reference unto these duties alone it is that we are called to judge the
state of others; for we are not giving countenance unto a rash,
uncharitable censuring of men’s spiritual conditions, nor unto any judging
of any men, any other than what our own duty towards them doth
indispensably require. Thus, if we are to “lay down our lives for the
brethren,” it is very meet we should so far know them so to be as that we
may hazard our lives in faith when we are called thereunto. We are also to
join with them in those ordinances wherein we make a solemn profession that
we are members of the same body with them, that we have the same Head, the
same Spirit, faith, and love. We must love them because they are begotten
of God,
[2.] For the grounds hereof I shall mention one only, which
all others do lean upon. This is pressed,
(2dly.) Do we endeavour mutually to discern the
condition of one another in reference unto such ends? — let us be sure
to look unto and pursue those ends when we have attained our
satisfaction. What these ends are hath been showed. It is, that we
may love them without dissimulation, as members of the same mystical body
with us; that we may naturally take care of them, and for them; that we may
delight sincerely in them; that we may minister unto their wants, temporal
and spiritual; that we may watch over them with pity and compassion. These
and the like are the only ends for which we are at any time called to the
consideration of the spiritual condition of one another; if these be
neglected, the other is useless. And here lies a great aggravation of that
neglect, in that such a way is made for the avoidance of it. Here lies the
life or death of all church society. All church society and relation is
built on this supposition, that the members of it are all regenerate. Some
lay this foundation in baptism only, professing that all that are baptized
are regenerate; others require a farther satisfaction, in the real work
itself; but all build on the same foundation, that all church members are
to be regenerate. And to what end is this? Namely, that they may all
mutually perform those duties one towards another which are incumbent
mutually on regenerate persona If these are omitted, there is an end of all
profitable use of church society. Churches without this are but mere husks
and shells of churches, carcases without souls; for as there is no real
union unto Christ without faith, so there is
But we must return from this digression to that which lies before us, which is concerning what a man may discern concerning his own being regenerate or born again. I say, then, —
Secondly, Men may come to an assured, satisfactory persuasion that themselves are regenerate, and that such as is so far infallible as that it will not deceive them when it is brought to the trial. For there are many duties whose performance in faith, unto the glory of God and the edification of our own souls, doth depend on this persuasion and conviction; as, —
1. A due sense of our relation unto God, and an answerable comportment of our spirits and hearts towards him. He that is born again is born of God; he is begotten of God by the immortal seed of the word. Without a persuasion hereof, how can a man on grounds of faith carry himself towards God as his Father? And how great a part of our obedience towards him and communion with him depends hereon, we all know. If men fluctuate all their days in this matter, if they come to no settlement in it, no comfortable persuasion of it, they scarce ever act any genuine childlike acts of love or delight towards God, which exceedingly impeacheth their whole obedience.
2. Thankfulness for grace received is one of the principal duties that is incumbent on believers in this world. Now, how can a man in faith bless God for that which he is utterly uncertain whether he have received it from him or no? I know some men run on in a rote in this matter. They will bless God in a formal way for regeneration, sanctification, justification, and the like; but if you ask them whether themselves are regenerate or no, they will be ready to scoff at it, or at least to profess that they know no such thing. What is this but to mock God, and in a presumptuous manner to take his name in vain? But if we will praise God as we ought for his grace, as we are guided and directed in the Scripture, as the nature of the matter requires, with such a frame of heart as may influence our whole obedience, surely it cannot but be our duty to know the grace that we have received.
3. Again: the main of our spiritual watch and
diligence consisteth in the cherishing, improving, and increasing of
the grace that we have received, the strengthening of the new creature that
is wrought in us. Herein consists principally the life of faith, and the
exercise of that spiritual wisdom which faith furnisheth the soul withal.
Now, how can any man apply himself hereunto whilst he is altogether
uncertain whether he hath received any principle of
We shall now, upon these premises, return unto that part of the objection which is under consideration. Say some, “We know not whether we are regenerate or no, and are therefore altogether uncertain whether we have an interest in that forgiveness that is with God; nor dare we, on that account, admit of the consolation that is tendered on the truth insisted on.”
Supposing what hath been spoken in general, I shall lay down the grounds of resolving this perplexing doubt in the ensuing rules:—
See that the persuasion and assurance hereof which you look after and desire be regular, and not such as is suited merely unto your own imaginations. Our second and third general rules about the nature of all spiritual assurance, and what is consistent therewithal, are here to be taken into consideration. If you look to have such an evidence, light into, and absolute conviction of, this matter, as shall admit of no doubts, fears, questionings, just occasions and causes of new trials, teachings, and self-examinations, you will be greatly deceived. Regeneration induceth a new principle into the soul, but it doth not utterly expel the old; some would have security, not assurance. The principle of sin and unbelief will still abide in us, and still work in us. Their abiding and their acting must needs put the soul upon a severe inquiry, whether they are not prevalent in it beyond what the condition of regeneration will admit. The constant conflicts we must have with sin will not suffer us to have always so clear an evidence of our condition as we would desire. Such a persuasion as is prevalent against strong objections to the contrary, keeping up the heart to a due performance of those duties in faith which belong unto the state of regeneration, is the substance of what in this kind you are to look after.
If you are doubtful concerning your state and condition, do not expect an extraordinary determination of it by an immediate testimony of the Spirit of God. I do grant that God doth sometimes, by this means, bring in peace and satisfaction unto the soul. He gives his own Spirit immediately “to bear witness with ours that we are the children of God,” both upon the account of regeneration and adoption. He doth so; but, as far as we can observe, in a way of sovereignty, when and to whom he pleaseth. Besides, that men may content and satisfy themselves with his ordinary teachings, consolations, and communications of his grace, he hath left the nature of that peculiar testimony of the Spirit very dark and difficult to be found out, few agreeing wherein it doth consist or what is the nature of it. No one man’s experience is a rule unto others, and an undue apprehension of it is a matter of great danger. Yet it is certain that humble souls in extraordinary cases may have recourse unto it with benefit and relief thereby. This, then, you may desire, you may pray for, but not with such a frame of spirit as to refuse that other satisfaction which in the ways of truth and peace you may find. This is the putting of the hand into the side of Christ; but “blessed are they that have not seen, and yet have believed.”
If you have at any time formerly received any especial
or immediate pledge or testimony of God, given unto your souls as unto
their sincerity, and consequently their regeneration, labour to recover it,
and to revive a sense of it upon your spirits now in your darkness and
trouble. I am persuaded there are but few believers, but that God
doth, at one time or other, in one duty or other, entering into or coming
out of one temptation or another, give some singular testimony unto their
own souls and consciences concerning their sincerity and his acceptance of
them. Sometimes he doth this in a duty, wherein he hath enabled the soul
to make so near an approach unto him as that it hath been warmed,
enlivened, sweetened, satisfied with the presence, the gracious presence,
of God, and which God hath made unto him as a token of his uprightness; —
sometimes, when a man is entering into any great temptation, trial,
difficult or dangerous duty, that death itself is feared in it, God comes
in, by one means or other, by a secret intimation of his love, which he
A due spiritual consideration of the causes and effects
of regeneration is the ordinary way and means whereby the souls of
believers come to be satisfied concerning that work of God in them and upon
them. The principle or causes of this work are, the Spirit
and the word. He that is born again, “is born of the Spirit,”
Again: this work may be discovered by its effects.
There is something that is produced by it in the soul, which may also be
considered either with respect unto its being and existence, or unto its
actings and operations In the first regard it is spirit:
But supposing all that hath been spoken, what if a man, by the utmost search and inquiry that he is able to make, cannot attain any satisfactory persuasion that indeed this great work of God’s grace hath passed upon his soul; is this a sufficient ground to keep him off from accepting of supportment and consolation from this truth, that there is forgiveness with God? which is the design of the objection laid down before. I say therefore farther, that, —
1. Regeneration doth not in order of time precede the soul’s interest in the forgiveness that is with God, or its being made partaker of the pardon of sin. I say no more but that it doth not precede it in order of time, not determining which hath precedency in order of nature. That, I confess, which the method of the gospel leads unto is, that absolution, acquitment, or the pardon of sin, is the foundation of the communication of all saving grace unto the soul, and so precedeth all grace in the sinner whatever. But because this absolution or pardon of sin is to be received by faith, whereby the soul is really made partaker of it and all the benefits belonging thereunto, and that faith is the radical grace which we receive in our regeneration, — for it is by faith that our hearts are purified, as an instrument in the hand of the great purifier, the Spirit of God, — I place these two together, and shall not dispute as to their priority in nature; but in time the one doth not precede the other.
2. It is hence evident, that an assurance of being
regenerate is no way previously necessary unto the believing of an interest
in forgiveness; so that although a man have not the former, it is, or
may be, his duty to endeavour the latter. When convinced persons
(1.) Suppose that it is otherwise, — that, indeed, you are yet in the state of sin, and are only brought under the power of light and conviction, — this is the way for a translation into an estate of spiritual life and grace. If you will forbear the acting of faith upon and for forgiveness until you are regenerate, you may, and probably you will, come short both of forgiveness and regeneration also. Here lay your foundation, and then your building will go on. This will open the door unto you, and give you an entrance into the kingdom of God. Christ is the door; do not think to climb up over the wall; enter by him, or you will be kept out.
(2.) Suppose that you are born again, but yet know it not, — as is the condition of many, — this is a way whereby you may receive an evidence thereof. It is good, the embracing of all signs, tokens, and pledges of our spiritual condition, and it is so to improve them; but the best course is, to follow the genuine natural actings of faith, which will lead us into the most settled apprehensions concerning our relation unto God and acceptance with him. Believe first the forgiveness of sin as the effect of mere grace and mercy in Christ. Let the faith hereof be nourished and strengthened in your souls. This will insensibly influence your hearts into a comforting gospel persuasion of your state and condition towards God; which will be accompanied with assured rest and peace.
To wind up this discourse — Remember that that which hath
been spoken with reference unto the state of regeneration in general may be
applied unto every particular objection or cause of fear and discouragement
that may be reduced to that head. Such are all objections
Lastly, There was somewhat in particular added in the close of the objection, which, although it be not directly in our way nor of any great importance in itself, yet having been mentioned, it is not unmeet to remove it out of the way, that it may not leave entanglement upon the minds of any. Now this is, that some know not nor can give an account of the time of their conversion unto God, and therefore cannot be satisfied that the saving work of his grace hath passed upon them. This is usually and ordinarily spoken unto; and I shall therefore briefly give an account concerning it:—
1. It hath been showed that, in this matter, there are many things whereon we may regularly found a judgment concerning ourselves, and it is great folly to waive them all, and put the issue of the matter upon one circumstance. If a man have a trial at law, wherein he hath many evidences speaking for him, only one circumstance is dubious and in question, he will not cast the weight of his cause on that disputed circumstance, but will plead those evidences that are more clear and testify more fully in his behalf. I will not deny but that this matter of the time of conversion is ofttimes 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 itself doth not depend upon. He that is alive may know that he was born, though he know neither the place where nor the time when he was so; and so may he that is spiritually alive, and hath ground of evidence that he is so, that he was born again, though he know neither 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.
Thirdly. There is another head of objections against the soul’s receiving consolation from an interest in forgiveness, arising from the consideration of its present state and condition as to actual holiness, duties, and sins. Souls complain, when in 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 balance, they would be all found too light. In the best of them there is such a mixture of self, hypocrisy, 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 persuasion 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, —
1. This is the proper place to put in execution our eighth rule, to take heed of heartless complaints when vigorous actings of grace are expected at our hands. If it be thus, indeed, why lie you on your faces? why do you not rise and put out yourselves to the utmost, giving all diligence to add one grace to another, until you find yourselves in a better frame? Supposing, then, the putting of that rule into practice, I add, —
(1.) That 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 discernible 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 righteousness
and a sense of corruption. Whilst I know Christ’s righteousness, I shall
the less care to know
(2.) Even duties of God’s appointment, when turned into
self-righteousness, are God’s great abhorrency,
(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 Spirit’s operation is known by the flesh’s opposition.
We find a man’s strength by the burdens he carries, and not the pace that
he goes. “O wretched man that I am! who shall deliver me from the body of
this death?” is a better evidence of grace and holiness than “God, I thank
thee I am not as other men.” A heart pressed, grieved, burdened, not by
the guilt of sin only, which reflects with trouble on an awakened
conscience, but by the close, adhering power of indwelling sin, tempting,
seducing, soliciting, hindering, captivating, conceiving, restlessly
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 cries
out, complains, longs for deliverance? Is it not the new creature? is it
not the principle of spiritual life, whereof thou art partaker? I speak
not of troubles and disquietments for sin committed; nor of fears and
perturbations of mind lest sin should break forth to loss, shame, ruin,
dishonour; nor of the contending of a convinced conscience lest damnation
should ensue; — but of the striving of the Spirit against sin, out of a
hatred and a loathing of it, upon all the mixed 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 thyself 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, because he hath more opposition, more
temptation,
2. As to what was alleged as to the nothingness, the
selfishness of duty, I say, it is certain, whilst we are in the flesh, our
duties will taste of the vessel whence they proceed. Weakness,
defilements, treachery, hypocrisy, will attend them. To this purpose,
whatever some pretend to the contrary, is the complaint of the church,
3. As to the pretence of hypocrisy, you know what is usually answered. It is one thing to do a thing in hypocrisy, another not to do it without a mixture of hypocrisy. Hypocrisy, in its long extent, is every thing that, for matter or manner, comes short of sincerity. Now, our sincerity is no more perfect than our other graces; so that in its measure it abides with us and adheres to all we do. In like manner, it is one thing to do a thing for vain-glory and to be seen of men, another not to be able wholly to keep off the subtle insinuations of self and vain-glory. He that doth a thing in hypocrisy and for vain-glory is satisfied with some corrupt end obtained, though he be sensible that he sought such an end. He that doth a thing with a mixture of hypocrisy, — that is, with some breaches upon the degrees of his sincerity, with some insensible advancements in performance on outward considerations, — is not satisfied with a self-end obtained, and is dissatisfied with the defect of his sincerity. In a word, wouldst thou yet be sincere, and dost endeavour so to be in private duties, and in public performances, — in praying, hearing, giving alms, zealous actings for God’s glory and the love of the saints; though these duties are not, it may be, sometimes done without sensible hypocrisy, — I mean, as traced to its most subtle insinuations of self and vain-glory, — yet are they not done in hypocrisy, nor do they denominate the persons by whom they are performed hypocrites. Yet I say of this, as of all that is spoken before, it is of use to relieve us under a troubled condition, — of none to support us or encourage us unto an abode in it.
4. Know that God despiseth not small things. He
takes notice of the least breathings of our hearts after him, when we
ourselves can
5. To give a little farther support in reference unto our
wretched, miserable duties, and to them that are in perplexities on that
account, know that Jesus Christ takes whatever is evil and unsavoury
out of them, and makes them acceptable. When an unskilful servant
gathers many herbs, flowers, and weeds in a garden, you gather them out
that are useful, and cast the rest out of sight. Christ deals so with our
performances. All the ingredients of self that are in them on any account
he takes away, and adds incense to what remains, and presents it to God,
6. Is this an argument to keep thee from believing? The reason why thou art no more holy is because thou hast no more faith. If thou hast no holiness, it is because thou hast no faith. Holiness is the purifying of the heart by faith, or our obedience unto the truth. And the reason why thou art no more in duty is, because thou art no more in believing. The reason why thy duties are weak and imperfect is, because thy faith is weak and imperfect. Hast thou no holiness? — believe, that thou mayst have. Hast thou but a little, or that which is imperceptible? — be steadfast in believing, that thou mayst abound in obedience. Do not resolve not to eat thy meat until thou art strong, when thou hast no means of being strong but by eating thy bread, which strengthens the heart of man.
Objection Fourth. The powerful
tumultuating of indwelling sin or corruption is another cause of the same
kind of trouble and despondency.” ‘They that are Christ’s have crucified
the flesh with the lusts thereof.’ But we find,” say some, “several
corruptions working
There are three considerations which make the actings of indwelling sin to be so perplexing to the soul —
1. Because they are unexpected. The soul looks not for them upon the first great conquest made of sin, and universal engagement of the heart unto God. When it first says, “I have sworn, and am steadfastly purposed to keep thy righteous judgments,” commonly there is peace, at least for a season, from the disturbing vigorous actings of sin. There are many reasons why so it should be. “Old things are then passed away, all things are become new;” and the soul, under the power of that universal change, is utterly turned away from those things that should foment, stir up, provoke, or cherish, any lust or temptation. Now, when some of these advantages are past, and sin begins to stir and act again, the soul is surprised, and thinks the work that he hath passed through was not true and effectual, but temporary only; yea, he thinks, perhaps, that sin hath more strength than it had before, because he is more sensible than he was before. As one that hath a dead arm or limb, whilst it is mortified, endures deep cuts and lancings, and feels them not; so when spirits and sense are brought into the place again, he feels the least cut, and may think the instruments sharper than they were before, when all the difference is, that he hath got a quickness of sense, which before he had not. It may be so with a person in this case: he may think lust more powerful than it was before, because he is more sensible than he was before. Yea, sin in the heart is like a snake or serpent: you may pull out the sting of it, and cut it into many pieces; though it can sting mortally no more, nor move its whole body at once, yet it will move in all its parts, and make an appearance of a greater motion than formerly. So it is with lust: when it hath received its death’s wound, and is cut to pieces, yet it moves in so many parts as it were in the soul, that it amazes him that hath to do with it; and thus coming unexpectedly, fills the spirit oftentimes with disconsolation.
2 It hath also in its actings a universality.
This also surpriseth. There is a universality in the actings of sin, even
in believers. There is no evil that it will not move to; there is no good
that it will not attempt to hinder; no duty that it will not defile. And
the reason of this is, because we are sanctified but in part; not in any
part wholly, though savingly and truly in every part. There is sin
remaining in every faculty, in all the affections, and so may be acting
3. It is endless and restless, never quiet,
conquering nor conquered; it gives not over, but rebels being overcome, or
assaults afresh having prevailed. Ofttimes after a victory obtained and an
opposition subdued, the soul is in expectation of rest and peace from its
enemies: but this holds not; it works and rebels again and again, and will
do so whilst we live in this world, so that no issue will be put to our
conflict but by death. This is at large handled elsewhere, in a treatise
lately published on this peculiar subject. The author refers to his treatise on
“Indwelling Sin,” p. 158 of this volume.
These and the like considerations attending the actings of indwelling sin, do oftentimes entangle the soul in making a judgment of itself, and leave it in the dark as to its state and condition.
A few things shall be offered unto this objection also:—
1. The sensible powerful actings of indwelling sin are not
inconsistent with a state of grace,
2. Your state is not at all to be measured by the opposition that sin makes to you, but by the opposition you make to it. Be that never so great, if this be good, — be that never so restless and powerful, if this be sincere, — you may be disquieted, you can have no reason to despond.
Proceed we now to the second part of this psalm, which contains the deportment of a sin-perplexed soul, when by faith it hath discovered where its rest doth lie, and from whom its relief is to be expected; even from the forgiveness which is with God, whereof we have spoken.
There are two things in general, as was before mentioned, that the soul in that condition applies itself unto; whereof the first respects itself, and the other the whole Israel of God.
That which respects itself is the description of that frame
of heart and spirit that he was brought into upon faith’s discovery of
forgiveness in God, with the duties that he applied himself unto, the
grounds of it, and the manner of its performance,
“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.”
Herein, I say, he describes both his frame of spirit and the duty he applied himself to, both as to matter and manner.
I shall, as in the method hitherto observed, first consider the reading of the words, then their sense and importance, with the suitableness of the things mentioned in them to the condition of the soul under consideration; all which yield us a foundation of the observations that are to be drawn from them.
1. The words rendered strictly, or word for word, lie thus —
“I have earnestly expected Jehovah; my soul hath expected, and in his word have I tarried,” or waited. “My soul to the Lord more than” (or before) “the watchmen in the morning; the watchmen in the morning,” or “unto the morning.”
“I have waited” or “expected:” קִוִּיתִי from קָוָה, “to expect,”
Paul seems to have expressed this word to the full,
Thus, “I have wilted,” is as much as, “I have diligently, with intension of soul, mind, will, and affections, looked unto God, in earnest expectation of that from him that I stand in need of, and which must come forth from the forgiveness that is with him.”
2. “I have,” saith he, “waited for, or expected Jehovah.” He uses the same name of God in his expectation that he first fixed on in his application to him.
And it is not this or that means, not this or that assistance, but it is Jehovah himself that he expects and waits for. It is Jehovah himself that must satisfy the soul, — his favour and loving-kindness, and what flows from them; if he come not himself, if he give not himself, nothing else will relieve.
3. “My soul doth wait,” or expect; — “It is no outward duty that I am at, no lip-labour, no bodily work, no formal, cold, careless performance of a duty. No; ‘my soul doth wait.’ It is soul-work, heart-work I am at. I wait, I wait with my whole soul.”
4. “In His words do I hope,” or “Wait.” There is not any thing of difficulty in these words. The word used, הוֹחָלְתִּי, is from יָחַל, “sunt qui, quod affine sit verbo ‘חָלַל,’ velint anxietatem et nisum includere, ut significet anxiè, seu enixè expectare, sustinere, et sperare;” — It signifies to hope, expect, endure, and sustain with care, solicitousness, and endeavours. Hence the LXX. have rendered the word by ὑπέμεινεν, and the Vulgar Latin “sustinui;” — “I have sustained and waited with patience.”
And this on the word; or, be sustained his soul with the word of promise that it should not utterly faint, seeing he had made a discovery of grace and forgiveness, though yet at a great distance; he had a sight of land, though he was yet in a storm at sea; and therefore encourageth himself, or his soul, that it doth not despond.
But yet all this that we have spoken reaches not the
intenseness of the soul of the psalmist, in this his expectation of
Jehovah. The
These latter words are variously rendered, and variously expounded. The LXX. and Vulgar Latin render them, “From the morning watch until night;” others, “From those that keep the morning watch, unto those that keep the evening watch;” “More than the watchers in the morning, more than the watchers in the morning.”
The words also are variously expounded.
It cannot be denied but that they were led into these mistakes by the translation of the LXX. and that of the Vulgar Latin, who both of them have divided these words quite contrary to their proper dependence, and read them thus, “My soul expected the Lord. From the morning watch to the night watch, let Israel trust in the Lord;” so making the words to belong to the following exhortation unto others, which are plainly a part of the expression of his own duty.
The words, then, are a comparison, and an allusion unto watchmen, and may be taken in one of these two senses —
1. In things civil, As those who keep the watch of the night do look, and long for, and expect the morning, when, being dismissed from their guard, they may take that sleep that they need and desire; which expresses a very earnest expectation, inquiry, and desire. Or,
2. In things sacred, with the Chaldee paraphrast, which renders the words, “More than they that look for the morning watch,” which they carefully observe, that they may offer the morning sacrifice. In this sense, “As,” saith he, “the warders and watchers in the temple do look diligently after the appearance of the morning, that they may with joy offer the morning sacrifice in the appointed season; so, and with more diligence, doth my soul wait for Jehovah.”
You see the reading of the words, and how far the sense of them opens itself unto us by that consideration.
1. The expression of the duty wherein he was exercised; and that is, earnest waiting for Jehovah.
2. The bottom and foundation of that his waiting and expectation; that is, the word of God, the word of promise, — he diligently hoped in the word.
3. The frame of his spirit in, and the manner of his performance of, this duty; expressed, — (1.) In the words themselves that he uses, according as we opened them before. (2.) In the emphatical reduplication, yea, triplecation of his expression of it: “I wait for the Lord;” “My soul waiteth for God;” “ My soul waiteth for the Lord.” (3.) In the comparison instituted between his discharge of his duty and others’ performances of a corporal watch, — with the greatest care and diligence: “More than they that watch for the morning.” So that we have, —
1. The duty he performed, — earnest waiting and expectation.
2. The object of his waiting, — Jehovah himself.
3. His supportment in that duty, — the word of promise.
4. The manner of his performance of it:— (1.) With earnestness and diligence. (2.) With perseverance.
Let us, then, now consider the words as they contain the frame and working of a sin-entangled soul.
Having been raised out of his depths by the discovery of forgiveness in God, as was before declared, yet not being immediately made partaker of that forgiveness, as to a comforting sense of it, he gathers up his soul from wandering from God, and supports it from sinking under his present condition.
“It is,” saith he, “Jehovah alone, with whom is forgiveness, that can relieve and do me good. His favour, his loving-kindness, his communication of mercy and grace from thence, is that which I stand in need of. On him, therefore, do I with all heedfulness attend; on him do I wait. My soul is filled with expectation from him. Surely he will come to me, he will come and refresh me. Though he seem as yet to be afar off, and to leave me in these depths, yet I have his word of promise to support and stay my soul; on which I will lean until I obtain the enjoyment of him, and his kindness which is better than life.”
And this is the frame of a sin-entangled soul who hath really by faith discovered forgiveness in God, but is not yet made partaker of a comforting, refreshing sense of it. And we may represent it in the ensuing observations —
Obs. 1. The first proper fruit of faith’s discovery of forgiveness in God, unto a sin-distressed soul, is waiting in patience and expectation.
Obs. 2. The proper object of a
sin-distressed soul’s waiting and
Obs. 3. The word of promise is the soul’s great supportment in waiting for God: “In thy word do I hope.”
Obs. 4. Sin-distressed souls wait for God with earnest intension of mind, diligence, and expectation, — from the redoubling of the expression.
Obs. 5. Continuance in waiting until God appears to the soul is necessary and prevailing; — necessary, as that without which we cannot attain assistance; and prevailing, as that wherein we shall never fail.
Obs. 6. Establishment in waiting, when there is no present sense of forgiveness, yet gives the soul much secret rest and comfort. This observation ariseth from the influence that these verses have unto those that follow. The psalmist, having attained thus far, can now look about him and begin to deal with others, and exhort them to an expectation of grace and mercy
And thus, though the soul be not absolutely in the haven of consolation where it would be, yet it hath cast out an anchor that gives it establishment and security. Though it be yet tossed, yet it is secured from shipwreck, and is rather sick than in danger. A waiting condition is a condition of safety.
Hence it is that he now turns himself to others; and upon
the experience of the discovery that he had made of forgiveness in God, and
the establishment and consolation he found in waiting on him, he calls upon
and encourageth others to the same duty,
The propositions laid down I shall briefly pass through, still with respect unto the state and condition of the soul represented in the psalm. Many things that might justly he insisted on in the improvement of these truths have been anticipated in our former general rules. To them we must therefore sometimes have recourse, because they must not be again repeated. On this account, I say, we shall pass through them with all briefness possible; yet so as not wholly to omit any directions that are here tendered unto us as to the guidance of the soul, whose condition, and the working of whose faith, is here described. This, therefore, in the first place is proposed —
The first proper fruit of faith’s discovery of forgiveness in God, unto a sin-distressed soul, is waiting in patience and expectation.
This the psalmist openly and directly applies himself unto, and expresseth to have been as his duty, so his practice. And he doth it so emphatically, as was manifested in the opening of the words, that I know not that any duty is anywhere in the Scripture so recommended and lively represented unto us.
You must, therefore, for the right understanding of it,
call to mind
Two things must be done in reference hereunto — First, The nature of the duty itself is to be declared; and, secondly, The necessity and usefulness of its practice is to be evinced and demonstrated.
For the nature of it, something hath been intimated giving light into it, in the opening of the words here used by the psalmist to express it by. But we may observe, that these duties, as required of us, do not consist in any particular acting of the soul, but in the whole spiritual frame and deportment of it, in reference unto the end aimed at in and by them. And this waiting, as here and elsewhere commended unto us, and which is comprehensive of the especial duties of the soul, in the case insisted on and described, comprehends these three things:— 1. Quietness, in opposition to haste and tumultuating of spirit. 2. Diligence, in opposition to spiritual sloth, despondency, and neglect of means. 3. Expectation, in opposition to despair, distrust, and other proper immediate actings of unbelief.
1. Quietness. Hence this waiting itself is
sometimes expressed by silence. To wait is to be silent:
2. Diligence, in opposition unto spiritual sloth,
is included in it also. Diligence is the activity of the mind, in the
regular use of means, for the pursuit of any end proposed. The end aimed
at by the soul is a comforting, refreshing interest in that forgiveness
that is with God. For the attaining thereof, there are sundry means
instituted and blessed of God. A neglect of them, through regardlessness
or sloth, will certainly disappoint the soul from attaining that end.
3. There is expectation in it; which lies in a
direct opposition to all the actings of unbelief in this matter, and is the
very life and soul of the duty under consideration. So the psalmist
declares it,
This is the duty that, in the first place, is recommended unto the soul who is persuaded that there is forgiveness with God, but sees not his own interest therein — Wait on, or for, the Lord. And it hath two properties when it is performed in a due manner, — namely, patience and perseverance. By the one men are kept to the length of God’s time; by the other they are preserved in a due length of their own duty.
And this is that which was laid down in the first proposition drawn from the words, — namely, that continuance in watching, until God appears unto the soul, is necessary, as that without which we cannot attain what we look after; and prevailing, as that wherein we shall never fail.
God is not to be limited, nor his times prescribed unto
him. We know our way and the end of our journey; but our stations of
especial rest we must wait for at his mouth, as the people did in the
wilderness. When David comes to deal with God in his great distress, he
says unto him, “O Lord, thou art my God; my times
are in thy hand,”
During this state the soul meets with many oppositions,
difficulties, and perplexities, especially if its darkness be of long
continuance; as with some it abides many years, with some all the days of
their
This continuance, then, in waiting is to accompany this duty, upon the account of both the things mentioned in the proposition, — that it is indispensably necessary on our own account, and it is assuredly prevailing in the end; it will not fail.
1. It is necessary. They that watch for the
morning, to whose frame and actings the waiting of the soul for God is
compared, give not over until the light doth appear; or if they do, if they
are wearied and faint, and so cease watching, all their former pains will
be lost, and they will lie down in disappointments. So will it be with the
soul that deserts its watch, and faints in its waking. If upon the
eruption of new lusts or corruptions, — if upon the return of old
temptations, or the assaults of new ones, — if upon a revived perplexing
sense of guilt, or on the tediousness of working and labouring so much and
so long in the dark, — the soul begin to say in itself, “I have looked for
light and behold darkness, for peace and yet trouble cometh; the summer is
past, the harvest is ended, and I am not relieved; such and such blessed
means have been enjoyed, and yet I have not attained rest;” and so give
over its waiting in the way and course before prescribed; — it will at
length utterly fail, and come short of the grace aimed at. “Thou hast
laboured, and hast not fainted,” brings in the reward,
2. Perseverance in waiting is assuredly prevalent;
and this renders it a necessary part of the duty itself. If we continue to
wait for
This is the duty that the psalmist declares himself to be engaged in, upon the encouraging discovery which was made unto him of forgiveness in God: “There is forgiveness with thee, that thou mayest be feared. I wait for the Lord, my soul doth wait, and in his word do I hope.” And this is that which, in the like condition, is required of us This is the great direction which was given us, in the example and practice of the psalmist, as to our duty and deportment in the condition described. This was the way whereby he rose out of his depths and escaped out of his entanglements. Is this, then, the state of any of us? Let such take directions from hence.
1. Encourage your souls unto waiting on God. Do
new fears arise, do old disconsolations continue? Say unto your souls,
“Yet wait on God. ‘Why are you cast down, O our souls? and why are you
disquieted within us? hope in God; for we shall yet praise him, who is the
health of our countenance, and our God;’ ” as the psalmist doth in the like
case,
2. Remember that diligent use of the means for the end aimed at is a necessary concomitant of, and ingredient unto, waiting on God. Take in the consideration of this direction also. Do not think to be freed from your entanglements by restless, heartless desiring that it were otherwise with you. Means are to be used that relief may be obtained. What those means are is known unto all. Mortification of sin, prayer, meditation, due attendance upon all gospel ordinances; conferring in general about spiritual things, advising in particular about our own state and condition, with such who, having received the tongue of the learned, are able to speak a word in season to them that are weary, — are required to this purpose. And in all these are diligence and perseverance to be exercised, or in vain shall men desire a delivery from their entanglements.
We have seen what the duty is
intended in the proposition. We are nextly to consider the reason also of
it, why this is the great, first,
That the proper object of a sin-distressed soul’s waiting and expectation is God himself as revealed in Christ. “I have,” saith the psalmist, “waited for Jehovah;” — “It is not this or that mercy or grace, this or that help or relief, but it is Jehovah himself that I wait for.”
Here, then, we must do two things, — first, Show in what sense God himself is the object of the waiting of the soul; secondly, How it appears from hence that waiting is so necessary a duty.
First, It is the Lord himself, Jehovah himself, that the soul waiteth for. It is not grace, mercy, or relief absolutely considered, but the God of all grace and help, that is the full adequate object of the soul’s waiting and expectation; only, herein he is not considered absolutely in his own nature, but as there is forgiveness with him. What is required hereunto hath been at large before declared. It is as he is revealed in and by Jesus Christ; as in him he hath found a ransom, and accepted the atonement for sinners in his blood; — as he is a God in covenant, so he is himself the object of our waiting.
And that, first, because all troubles, depths, entanglements arise from, — 1. The absence of God from the soul; and, 2. From his displeasure.
1. The absence of God from the soul, by his
departure, withdrawing, or hiding himself from it, is that which
principally casts the soul into its depths. “Woe unto them,” saith the
Lord, “when I depart from them!”
2. A sense of God’s displeasure is another cause of these depths and troubles, and of the continuance of the soul in them, notwithstanding it hath made a blessed discovery by faith that there is with him forgiveness. This hath been so fully manifested through the whole preceding discourse, that it need not again be insisted on. All hath respect unto sin; and the reason of the trouble that ariseth from sin is because of the displeasure of God against it. What, then, is the natural posture and frame of the soul towards God as displeased? Shall he contend with him? shall he harden himself against him? shall he despise his wrath and anger, and contemn his threatenings? or shall he hide himself from him, and so avoid the effects of his wrath? Who knows not how ruinous and pernicious to the soul such courses would be? and how many are ruined by them every day? Patient waiting is the soul’s only reserve on this account also. And, —
Secondly, This duty in the occasion mentioned is necessary
upon the account of the greatness and sovereignty of him with whom we have
to do: “My soul waiteth for Jehovah.” Indeed, waiting is a duty that
depends on the distance that is between the persons concerned in it, —
namely, he that waiteth, and he that is waited on; so the psalmist informs
us,
Two things we may to this purpose consider in God, in Jehovah, whom we are to wait for — First, His being, and the absolute and essential properties of his nature; secondly, Those attributes of his nature which respect his dealing with us; — both which are suited to beget in us affections and a frame of spirit compliant with the duty proposed.
First, Let us consider the
infinite glorious being of Jehovah, with his absolute,
incommunicable, essential excellencies; and then
Farther to help us in this consideration, let us a little also fix our minds towards some of the glorious, essential, incommunicable properties of his nature distinctly; as, —
1. His eternity. This Moses proposeth, to bring
the souls of believers to submission, trust, and waiting:
2. The immensity of his essence and his
omnipresence is of the same consideration: “Do not I fill heaven and
earth? saith the
3. Thoughts of the holiness of God, or infinite
self-purity of this eternal, immense Being, are singularly useful to the
same purpose. This is that which Eliphaz affirms that he received by
vision to reply to the complaint and impatience of Job,
4. His glorious majesty as the Ruler of all the
world. Majesty relates unto government, and it calls us to such an awe of
him as doth render our waiting for him comely and necessary. God’s throne
is said to be in heaven, and there principally do the glorious beams of his
terrible majesty shine forth; but he hath also made some representation of
it on the earth, that we might learn to fear before him. Such was the
appearance that he gave of his glory in the giving of the law, whereby he
will judge the world, and condemn the transgressors of it who obtain not an
acquitment in the blood of Jesus Christ. See the description of it in
5. It is good to consider the instances that God hath given
of this his infinite greatness, power, majesty, and glory. Such
was his mighty work of creating all things out of nothing. We dwell on
little mole-hills in the earth, and yet we know the least part of the
excellency of that spot of ground which is given us for our habitation here
below. But what is it unto the whole habitable world and the fulness
thereof? And what an amazing thing is its greatness, with the wide and
large sea, with all sorts of creatures therein! The least of these hath a
beauty, a glory, an excellency, that the utmost of our inquiries end in
admiration of. And all this is but the earth, the lower,
depressed part of the world. What shall we say concerning the heavens over
us, and all those creatures of light that have their habitations in them?
Who can conceive the beauty, order, use, and course of them? The
consideration hereof caused the psalmist to cry out, “Lord, our Lord, how excellent and glorious art thou!”
The end why I have insisted on these things is, to show the
reasonableness of the duty which we are pressing unto, — namely, to wait on
God quietly and patiently in every condition of distress; for what else
becomes us when we have to do with this great and holy One?
Secondly, This waiting for God respecteth the whole of the condition expressed in the psalm; and this containeth not only spiritual depths about sin, which we have at large insisted on, but also providential depths, depths of trouble or affliction, that we may be exercised withal in the holy, wise providence of God. In reference also unto these, waiting in patience and silence is our duty. And there are two considerations that will assist us in this duty, with respect unto such depths, — that is, of trouble or affliction. And the first of these is the consideration of those properties of God which he exerciseth in an especial manner in all his dealings with us, and which in all our troubles we are principally to regard. The second is the consideration of ourselves, what we are, and what we have deserved.
Let us begin with the former. And there are four things in God’s dispensations towards us and dealing with us that in this matter we should consider, all suited to work in us the end aimed at:—
1. The first is his sovereignty. This he
declares, this we are to acknowledge and submit unto, in all the great and
dreadful dispensations of his providence, in all his dealings with our
souls. May he not do what he will with his own? Who shall say unto him,
What doest thou? or if they do so, what shall give them countenance in
their so doing? He made all this world of nothing, and could have made
another, more, or all things, quite otherwise than they are. It would not
subsist one moment without his omnipotent supportment. Nothing would be
continued in its place, course, use, without his effectual influence and
countenance. If any thing can be, live, or act a moment without him, we
may take free leave to dispute its disposal with him, and to haste unto the
accomplishment of our desires. But from the angels in heaven to the worms
of the earth and the grass of the field, all depend on him and his power
continually. Why was this part of the creation an angel, that a worm; this
a man, that a brute beast? Is it from their own choice, designing, or
contrivance, or brought about by their own wisdom? or is it merely from the
sovereign pleasure and will of God? And what a madness is it to repine
against what he doth, seeing all things are as he makes them and disposeth
them, nor can be otherwise! Even the repiner himself hath his being and
subsistence upon his mere pleasure. This sovereignty of God Elihu pleads
in his dealings with Job,
Deep and serious thoughts of God’s sovereignty and absolute dominion or authority over all the works of his hands, are an effectual means to work the soul unto this duty; yea, this is that which we are to bring our souls to. Let us consider with whom we have to do. Are not we and all our concernments in his hands, as the clay in the hand of the potter? and may he not do what he will with his own? Shall we call him unto an account? is not what he doth good and holy because he doth it? Do any repining thoughts against the works of God arise in our hearts? are any complaints ready to break out of our mouths? let us lay our hands on our hearts, and our mouths in the dust, with thoughts of his greatness and absolute sovereignty, and it will work our whole souls into a better frame.
And this extends itself unto the manners, times, and seasons of all things whatever. As in earthly things, if God will bring a dreadful judgment of fire upon a people, a nation; ah! why must it be London? if on London, why so terrible, raging, and unconquerable? why the city, not the suburbs? why my house, not my neighbour’s? why had such a one help, and I none? All these things are wholly to be referred to God’s sovereign pleasure. There alone can the soul of man find rest and peace. It is so in spiritual dispensations also.
Thus Aaron, upon the sudden death of his two eldest sons,
being minded by Moses of God’s sovereignty and holiness, immediately “held
his peace,” or quietly humbled himself under his mighty hand,
2. The wisdom of God is also to be considered and
submitted unto:
3. The righteousness of God is also to be
considered in this matter. That name in the Scripture is used to denote
many excellencies of
(1.) That “God judgeth not as man judgeth.” We judge by the “seeing of the eye, and hearing of the ear,” — according to outward appearances and evidences; “but God searcheth the heart.” We judge upon what is between man and man; God principally upon what is between himself and man. And what do we know or understand of these things? or what there is in the heart of man, what purposes, what contrivances, what designs, what corrupt affections, what sins; what transactions have been between God and them; what warnings he hath given them; what reproofs, what engagements they have made; what convictions they have had; what use they were putting their lives, their substance, their families unto? Alas! we know nothing of these things, and so are able to make no judgment of the proceedings of God upon them; but this we know, that he “is righteous in all his ways, and holy in all his works,” yea, the most terrible of them. And when the secrets of all hearts shall be revealed, ah! how glorious will be his drowning of the old world, firing of Sodom, swallowing up of Dathan and Abiram in the earth, the utter rejection of the Jews, with all other acts of his providence seeming to be accompanied with severity! And so will our own trials, inward or outward, appear to be.
(2.) God is judge of all the world, of all ages,
times, places, persons; and disposeth of all so as they may tend unto
the good of the whole and his own glory in the universe. Our
thoughts are bounded, much more our observations and abilities, to measure
things within a very small compass. Every thing stands alone unto us,
whereby we see little of its beauty or order, nor do know how it ought
justly to be disposed of. That particular may seem deformed unto us,
And hence it is that in public judgments and calamities,
God oftentimes suffers the godly to be involved with the wicked, and that
not on the account of their own persons, but as they are parts
of that body which he will destroy. This Job expresseth somewhat
harshly, but there is truth in his assertion:
[1.] That he may manifest his own holiness; which
is such that he can, without the least injustice or oppression, even upon
the account of their own provocations, take away the houses, possessions,
estates, liberties, and lives of the best of his own saints: for how should
a man, any man, the best of men, be just with God, if he would contend with
him? No man can answer to him “one of a thousand,”
[2.] He doth so that his own people may learn to know his terror, and to rejoice always before him with trembling. Therefore Job affirms, that “in the time of his prosperity he was not secure,” but still trembled in himself with thoughts of the judgments of God. Doubtless much wretched carnal security would be ready to invade and possess the hearts of believers, if God should always and constantly pass them by in the dispensations of his public judgments.
[3.] That it may be a stone of offence and a
stumbling-block unto wicked men, who are to be hardened in their sins
and prepared for ruin. When they see that all things fall alike unto all,
and that
[4.] God doth it to proclaim unto all the world that what he doth here is no final judgment and ultimate determination concerning things and persons; for who can see the “wise man dying as a fool,” the righteous and holy perishing in their outward concernments as the ungodly and wicked, but must conclude that the righteous God, the judge of all, hath appointed another day, wherein all things must be called over again, and every one then receive his final reward, according as his works shall appear to have been? And thus are we to humble ourselves unto the righteousness wherewith the hand of God is always accompanied.
[5.] His goodness and grace is also to be considered in all the works of his mighty hands. As there is no unrighteousness in him, so also [there is] all that is good and gracious. And whatever there is in any trouble of allay from the utmost wrath, is of mere goodness and grace. Thy houses are burned, but perhaps thy goods are saved, — is there no grace, no goodness therein? Or perhaps thy substance also is consumed, but yet thy person is alive; and should a living man complain? But say what thou wilt, this stroke is not hell, which thou hast deserved long ago, yea, it may be a means of preventing thy going thither; so that it is accompanied with infinite goodness, patience, and mercy also. And if the considerations hereof will not quiet thy heart, take heed lest a worse thing befall thee.
And these things amongst others are we to consider in God, to lead our hearts into an acquiescing in his will, a submission under his mighty hand, and a patient waiting for the issue.
Secondly, [As to ourselves, what we are, and what we have deserved] —
1. Consider our mean and abject condition, and
that infinite distance wherein we stand from him with whom we have to do.
When Abraham, the father of the faithful and friend of God, came to treat
with him about his judgments, he doth it with this acknowledgment of his
condition, that he was “mere dust and ashes,”
2. Consider that in this frail condition we have all
greatly sinned against God. So did Job,
(1.) Whatever hath befallen us, it is just on the account that we are sinners before God; and to repine against the judgments of God, that are rendered evidently righteous upon the account of sin, is to anticipate the condition of the damned in hell, a great part of whose misery it is that they always repine against that sentence and punishment which they know to be most righteous and holy. If this were now a place, if that were now my design, to treat of the sins of all professors, how easy were it to stop the mouths of all men about their troubles! But that is not my present business. I speak unto particular persons, and that not with an especial design to convince them of their sins, but to humble their souls. Another season may be taken to press that consideration, directly and professedly also. At present let us only, when our souls are ready to be entangled with the thoughts of any severe dispensation of God, and our own particular pressures, troubles, miseries, occasioned thereby, turn into ourselves, and take a view every one of his own personal provocations; and when we have done so, see what we have to say to God, what we have to complain of. Let the man hold his tongue, and let the sinner speak. Is not God holy, righteous, wise, in what he hath done? and if he be, why do we not subscribe unto his ways, and submit quietly unto his will?
(2.) But this is not all We are not only such
sinners as to render these dispensations of God evidently
holy, these judgments of his righteous; but also to manifest that they
are accompanied with unspeakable patience, mercy, and grace. To
instance in one particular:— Is it the burning of our houses, the spoiling
of our goods, the ruin of our estates alone, that our sins have deserved?
If God had made the temporary fire on earth to have been unto us a way of
entrance into the eternal fire of hell, we had not had whereof righteously
to complain. May we not, then, see a mixture of unspeakable patience,
grace, and mercy, in every dispensation? and shall we, then, repine against
it? Is it not better advice, “Go, and sin no
3. Consider that of ourselves we are not able to make a
right judgment of what is good for us, what evil unto us, or what
tends most directly unto our chiefest end.
4. We may consider that all these things about which we
are troubled fall directly within the compass of that good word of God’s
grace, that he will make “all things work together for the good of
them that love him,”
The end of all these discourses is, to evince the reasonableness of the duty of waiting on God, which we are pressing from the psalmist. Ignorance of God and ourselves is the great principle and cause of all our disquietments; and this ariseth mostly, not from want of light and instruction, but for want of consideration and application. The notions insisted on concerning God are obvious and known unto all; so are these concerning ourselves: but by whom almost are they employed and improved as they ought? The frame of our spirits is as though we stood upon equal terms with God, and did think, with Jonah, that we might do well to be angry with what he doth. Did we rightly consider him, did we stand in awe of him as we ought, it had certainly been otherwise with us.
Having, therefore, laid down these considerations from the second observation taken from the words, — namely, that Jehovah himself is the proper object of the soul’s waiting in the condition described, — I shall only add one direction, how we may be enabled to perform and discharge this duty aright, which we have manifested to have been so necessary, so reasonable, so prevalent for the obtaining of relief; and this ariseth from another of the propositions laid down for the opening of these verses, not as yet spoken unto, — namely, that the word of promise is the soul’s great supportment in waiting for God.
So saith the psalmist, “In his word do I hope;” that is,
the word of promise. As the word in general is the adequate rule of all
our obedience unto God and communion with him, so there are especial parts
of it that are suited unto these especial actings of our souls towards him.
Thus the word of promise, or the promise in the word, is that which our
faith especially regards in our hope, trust, and waiting on God; and it is
suited to answer unto the immediate actings of our souls therein. From
this word of promise, therefore, that
First, Because they are declarative of God, his mind and his will; and, secondly, Because they are communicative of grace and strength to the soul; — of which latter we shall not here treat.
First, The end and use of the promise is, to declare, reveal, and make known God unto believers; and that, in an especial manner, in him and concerning him which may give them encouragement to wait for him —
1. The promises are a declaration of the nature of
God, especially of his goodness, grace, and love. God hath put an
impression of all the glorious excellencies of his nature on his word,
especially, as he is in Christ, on the word of the gospel. There, as in a
glass, do we behold his glory in the face of Jesus Christ. As his commands
express unto us his holiness, his threatenings, his righteousness, and
severity; so do his promises, his goodness, grace, love, and bounty. And
in these things do we learn all that we truly and solidly know of God; that
is, we know him in and by his word. The soul, therefore, that in this
condition is waiting on or for God, considers the representation which he
makes of himself and of his own nature in and by the promises, and receives
supportment and encouragement in his duty; for if God teach us by the
promises what he is, and what he will be unto us, we have firm ground to
expect from him all fruits of benignity, kindness, and love. Let the soul
frame in itself that idea of God which is exhibited in the promises, and it
will powerfully prevail with it to continue in an expectation of his
gracious returns; they all expressing goodness, love, patience,
forbearance, long-suffering, pardoning mercy, grace, bounty, with a full
satisfactory reward. This is the beauty of the Lord mentioned with
admiration by the prophet, “How great is his goodness! how great is his
beauty!”
2. The word of promise doth not only express God’s
nature as
(1.) That grace in them, that is, the good-will of God in Christ for help, relief, satisfaction, pardon, and salvation, — is suited unto all particular conditions and wants of the soul. As light ariseth from the sun, and is diffused in the beams thereof to the especial use of all creatures enabled by a visive faculty to make use of it; so cometh grace forth from the eternal good-will of God in Christ, and is diffused by the promises, with a blessed contemporation unto the conditions and wants of all believers. There can nothing fall out between God and any soul but there is grace suited unto it, in one promise or another, as dearly and evidently as if it were given unto him particularly and immediately. And this they find by experience who at any time are enabled to mix effectually a promise with faith.
(2.) The word of promise hath a wonderful, mysterious, especial impression of God upon it. He doth by it secretly and ineffably communicate himself unto believers. When God appeared in a dream unto Jacob, he awaked and said, “God is in this place, and I knew it not.” tie knew God was everywhere, but an intimation of his especial presence surprised him. So is a soul surprised, when God opens himself and his grace in a promise unto him. It cries out, “God is here, and I knew it not.” Such a near approach of God in his grace it finds, as is accompanied with a refreshing surprisal.
(3.) There is an especial engagement of the veracity and truth of God in every promise. Grace and truth are the two ingredients of an evangelical promise, the matter and form whereof they do consist. I cannot now stay to show wherein this especial engagement of truth in the promise doth consist; besides, it is a thing known and confessed. But it hath an especial influence to support the soul, when hoped in, in its duty of waiting; for that hope can never make ashamed or leave the soul unto disappointments which stays itself on divine veracity under a special engagement.
And this is that duty which the psalmist engageth himself
in and unto the performance of, as the only way to obtain a comfortable
interest in that forgiveness which is with God, and all the gracious
effects thereof. And in the handling hereof, as we have declared its
nature and necessity, so we have the psalmist’s directions for its
practice,
“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.”
I shall proceed, in the opening of these words, according unto the method already insisted on. First, the meaning of the principal words shall be declared; then, the sense and importance of the whole; thirdly, the relation that they have unto the condition of the soul expressed in the psalm must be manifested; — from all which observations will arise for our instruction and direction in the like cases, wherein we are or may be concerned.
First. Verse 7. “Let Israel hope in
the Lord:” יַחֵל יִשְׂרָאֵל אֵל־יְהוָה, “Hope, Israel, in
Jehovah,” — “trust,” or “expect;” the same word with that,
“For with the Lord, — quia, or quoniam, because seeing that with the Lord, — הַחֶסֶד, “mercy.” The verb substantive, as usual, is omitted, which we supply, “There is mercy,” — grace, bounty, goodness, good-will. This word is often joined with another, discovering its importance; and that is אֶמֶת, “truth:” חֶסֶד וֶאֱמֶת, “goodness,” or “mercy and truth.” These are, as it were, constituent parts of God’s promises. It is of goodness, grace, bounty, to promise any undue mercy; and it is of truth or faithfulness to make good what is so promised. The LXX. commonly render this word by ἔλεος, — that is, “pardoning mercy,” as it is everywhere used in the New Testament.
“And with him is plenteous redemption:” עִמּוֹ, “with him,” as before, speaking unto God,
“Plenteous redemption:” הַרְבֵּה, “Multa, copiosa,” — much, abundant, plenteous. It is used
both for quantity and quality: much in quantity, or plenteous, abundant;
and in quality, — that is, precious, excellent. And it is applied in a
good and bad sense. So it is said of our sins,
Verse 8. “And he,” — that is, the Lord Jehovah, he with whom is plenteous redemption, — יִפְדֶּה, “shall redeem,” or make them partakers of that redemption that is with him. “He shall redeem Israel,” — that is, those who hope and trust in him.
“From all his iniquities:” מִכֹּל עֲוֹנוֹתָיו, “His iniquities; that is, of the
elect of Israel, and every individual amongst them. But the word signifies
trouble as well as sin, especially that trouble or punishment that is for
sin. So Cain expresseth himself upon the denunciation of his sentence:
גָדוֹל עֲוֹנִי מִנְּשׂוֹא, “My sin,”
— that is, the punishment thou hast denounced against my sin, — “is too
great or heavy for me to bear,”
And these words close up the psalm. He who began with
depths, — his own depths of sin and trouble, — out of which and about which
he cried out unto God, is so encouraged by that prospect of grace and
forgiveness with God, which by faith he had obtained, as to
And such, for the most part, are all the exercises and trials of the children of God. Their entrance may be a storm, but their close is a calm; their beginning is oftentimes trouble, but their latter end is peace, — peace to themselves, and advantage to the church of God: for men in all ages coming out of great trials of their own have been the most instrumental for the good of others, for God doth not greatly exercise any of his but with some especial end for his own glory.
Secondly, The sense and intendment of the psalmist in these words is to be considered; and that resolves itself into three general parts:—
1. An exhortation or admonition: “Israel, hope in the Lord,” or “expect Jehovah.”
2. A ground of encouragement unto the performance of the duty exhorted unto: “Because with the Lord there is much, plenteous, abundant, precious redemption.”
3. A gracious promise of a blessed issue, which shall be given unto the performance of this duty: “He shall redeem Israel from all his sins, and out of all his troubles.”
1. In the exhortation there occur, —
(1.) The persons exhorted, — that is, Israel: not
Israel according to the flesh, for “they are not all Israel which are of
Israel,”
[1.] Because there is none of them but have their
trials and entanglements about sin, more or less. As there is
“none that liveth and sinneth not,” so there is none that sinneth and is
not entangled and troubled. Perhaps, then, they are not all of them in the
same condition with him, in the depths that he was plunged into. Yet more
or less, all and every one of them is so far concerned in sin as to need
his direction. All the saints of God either have been, or are, or may be,
in these depths. It is a good swing of
[2.] There is none of them, whatever their present
condition be, but they may fall into the like depths with those of
the psalmist. There is nothing absolutely in the covenant, nor in any
promise, to
(2.) The duty itself is, hoping in Jehovah, with such a hope or trust as hath an expectation of relief joined with it. And there are two things included in this duty —
[1.] The renunciation of any hopes, in expectation
of deliverance either from sin or trouble any other way: “Hope in Jehovah.”
This is frequently expressed where the performance of this duty is
mentioned. See
[2.] Expectation from him; and this also hath been insisted on, in the observations from the verses immediately preceding; wherein also the whole nature of this duty was explained, and directions were given for the due performance of it.
2. The encouragement tendered unto this duty is the next thing in the words: “For with the Lord is plenteous redemption;” wherein we may observe, —
(1.) What it is that he professeth as the great encouragement unto the duty mentioned; and that is redemption, — the redemption that is with God: upon the matter, the same with the forgiveness before mentioned, mercy, pardon, benignity, bounty. He doth not bid them hope in the Lord because they were the seed of Abraham, the peculiar people of God, made partakers of privileges above all the people in the world; much less because of their worthiness, or that good that was in themselves; but merely upon the account of mercy in God, of his grace, goodness, and bounty. The mercy of God, and the redemption that is with him, is the only ground unto sinners for hope and confidence in him.
(2.) There are two great concernments of this
grace, — the one expressed, the other implied in the words. The
first is, that it is much, plenteous, abundant. That which
principally discourageth distressed souls from a comfortable waiting on God
is, their fears lest they should not obtain mercy from him, and that
because their sins are so great and so many, or attended with such
circumstances and aggravations,
3. The last verse contains a promise of the issue of the performance of this duty: “He shall redeem Israel from all his iniquities.” Two things are observable in the words —
(1.) The certainty of the issue or event of the duty mentioned: וְהוּא יִפְדֶּה, “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 faith of forgiveness and redemption with God, the certainty intended in this assertion is built upon the principles before laid down. Whence, therefore, doth it appear, 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 indispensably requiring
[2.] The conclusion is certain upon the account of God’s 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 his iniquities.” It was showed, 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 kinds, God will redeem his Israel; not this or that evil, this or that sin, but from all evil, all sin. He will take all sins from their souls, and wipe all tears from their eyes. Now, God is said to do this on many accounts:
[1.] On 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 ways:—
1st. Partially, initially, and gradually, in this life. Here God gives in unto them the pardon of their sins, being freely justified 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 penal, or have any mixture of the curse in them.
2dly. Completely, — 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.
Thirdly, 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 unto the performance of that duty which would
assuredly bring him into a haven of full rest and peace, the psalmist
applies himself unto the residue of the Israel of God, to give them
Having thus opened the words, I shall now only name the doctrinal observations that are tendered from them, and so put a close to these discourses; as, —
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 mere grace, mercy, and redemption: “Hope in the Lord: for with the Lord there is mercy.” All other grounds of hope are false and deceiving.
Obs. 3. Inexhaustible stores of mercy and redemption are needful for the encouragement of sinners to rest and wait on God: “With him is plenteous 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 on my arm, that he may
have peace, and he shall have peace,”
Obs. 6. Mercy given to them that wait on God,
shall, in the close
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 from a sense of believed mercy and forgiveness, are fitted, arid 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 straits, he declares the mercy and redemption whereby he was delivered unto the whole Israel of God.
Obs. 2. A saving participation of grace and forgiveness leaves a deep 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 a 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 farther draw forth any meditations upon them, but content myself with the exposition that hath been given of the design of the psalmist and sense of his words in these last verses.
Genesis
1:31 2:17 3:8 3:10 3:10 3:10 3:15 4:4 4:13 4:16 4:17 5 6:5-6 6:9 6:12 9:20-27 9:21 9:22 9:24-25 11:8 12:7 15:17 17:1 18:12 18:25 18:27 22:12 22:16 28:3 28:13 31:13 37:11 42:21 42:22 43:14
Exodus
3 6:3 19:16-18 20:12 20:18-19 20:18-19 30:36 33:18-19 33:18-20 34:6-7 34:6-7
Leviticus
Numbers
Deuteronomy
4:4 27:26 29:18 29:19 29:19 29:19 33:2
Joshua
Judges
Ruth
1 Samuel
2 Samuel
12:14 15:25-26 15:25-26 15:25-26 15:25-26 23:5 23:5
1 Kings
Ezra
Nehemiah
Job
4:17-21 5:1 6:4 7:12-16 7:15-16 7:17-18 7:20 9:3 9:4 9:22-23 9:26 9:33 10:3 13:15 13:23-27 13:26 14:16-17 17:14 20:11 22:2-3 22:13-14 25:6 29:2-4 33:8-13 33:12 33:13 33:15-16 33:19 33:22-23 33:23 33:23 33:24 33:24 33:27-28 33:27-28 33:28 34:18-19 34:29 34:29 35:7 40:4-5 42:6 42:6
Psalms
1:5 4:6-7 5:3 6:6 8:1 9:10 9:20 16:2 16:2 19:1-3 22:1-2 23:4 23:4 23:4 25:7 27:13 27:14 30:6-7 31:10 31:14 31:14-15 32:3 32:3 32:3-5 32:5 32:5 34:6 37:7 38:2 38:2 38:2-6 38:3 38:3-6 38:5 38:8 38:9 38:17 39:5 39:6 39:8 39:9 39:11 40:1 40:7-8 40:12 40:12 40:12 42:6 42:7 42:7 43:2 43:5 43:5 46:10 49:8 50:7-13 50:21 50:21 50:23 51:12 62:5 64:6 68:4 69:1-2 69:15 69:21 73:1 73:1-2 73:2 73:13 73:26 73:26 73:26 73:26 73:28 77:2 77:3 78:19 78:19-20 78:20 78:41 78:41 85:8 86:3 86:5 86:5 86:5 88 88 88:1-2 88:3 88:4-5 88:4-5 88:6 88:7 88:7 88:11-12 88:15 88:15 88:16 89:31-34 89:35 89:35 90:1 97:11 99:8 102:27 103:3 104:24 116:1 116:5-7 116:12-13 119:120 123:2 123:2 130 130 130:1 130:1 130:1-2 130:1-2 130:3 130:3 130:3 130:4 130:4 130:5 130:5-6 130:5-6 130:6 130:7-8 139:2-4 139:7-10 143:2
Proverbs
1:24-33 1:26 1:29-30 3:17 8:25-26 8:30-31 9:1-5 9:1-5 16:4 25:25 28:13 29:1 31:6
Ecclesiastes
Song of Solomon
2:9 3:1 3:1-2 3:1-3 3:2 3:2-4 3:4 5:1 5:1-6 5:2 5:2 5:2-8 5:3 5:6 5:9-16 8:6 8:7
Isaiah
1:7-9 6:1-4 6:5 8:17 8:17 9:6 11:6-9 27:4 27:4-5 27:4-5 27:4-5 27:5 28:16 28:16 28:21 28:29 30:15 30:15 32:17 33:14 33:17 35:3-4 35:4-10 40:12-14 40:15 40:17 40:22 40:27 40:27 40:27-31 40:28 40:28 40:28-31 40:31 41:17 44:20 44:22 45:9 45:15 45:22 45:22-25 45:23 45:24-25 45:25 48:10 49:14 49:14 49:14 49:14 49:14 50:5-9 50:10 50:10 50:10 50:10 50:10 53:6 53:10 53:11 54:11 55:1-3 55:1-4 55:7 55:7 55:7-9 57:15 57:15 57:18-19 60:22 62:7 64:6 66:2 66:2-3
Jeremiah
3:22-23 23:24 31 31:31-32 31:31-35 31:34 32:40 36:24 44:26 51:14
Lamentations
3:8 3:8 3:17 3:17-26 3:18 3:18 3:18 3:19 3:19-20 3:20 3:21 3:21 3:21-23 3:22 3:22 3:24-26 3:26 3:26 3:26 3:26 3:29 3:39 3:44
Ezekiel
1 18:25 22:14 28:2 28:9 33:10 33:11 36:31
Daniel
7:9-10 7:10 7:10 9:9 9:24 9:24 9:24 9:24
Hosea
2:18-19 3:3 3:5 5:13 6:3 7:13 9:12 9:12 11:9 11:9 13:4-7 14:1-3 14:3 14:3 14:3 14:3
Joel
Amos
Jonah
Micah
6:6-7 6:6-7 6:7 7:9 7:18 7:18 7:19
Habakkuk
1:12 2:3 2:3-4 3:17 3:17-18 3:17-18
Zephaniah
Zechariah
6:13 9:12 9:17 12:10 12:10 12:10
Matthew
3:15 5:4 6:12 6:12 6:14-15 11:12 11:28 11:28-30 12:31 12:31 16:17 18:23 18:23-35 20:28 20:28 22:4 22:32 25:37-40 25:44 25:45 26:28 27:3 27:3 27:4
Mark
Luke
1:73-75 2:10 2:11 7:10 11:5-10 14:31-32 16:16 17:3-4 18:1
John
1:14 1:16 1:16 1:18 1:18 1:29 3:6 3:6 3:6 3:12 3:16 3:16 4 4:14 5:22 5:24 5:38 5:39 5:40 5:45 6:29 6:37 6:44 6:66-68 7:17 7:37 8:47 9:40-41 15:4 16 16:8 16:15 16:26-27 17 17:3 17:5 17:6 17:6 17:9 17:17 21:19
Acts
2:24 2:24 2:38 5:31 11:23 12:23 13:38-39 13:38-39 13:38-39 13:38-39 14:15-17 14:15-17 14:16 15:9 17:23-27 17:24-25 17:24-30 17:30 17:30-31 20:26-27 28:4
Romans
1:11-12 1:17 1:19 1:19 1:19-20 1:20 1:20 1:32 1:32 1:32 1:32 2:4 2:14-15 2:14-15 3:19 3:20 3:21-26 3:21-26 3:24-26 3:25 3:25 3:25 3:27 3:27 4:2 4:18 4:18-20 4:20 4:20 4:25 5:1 5:1 5:1-5 5:5 5:5 5:8 5:12 5:20 6:1 6:1 6:6 6:14 7 7:12 7:12 7:12-13 7:13 7:13 7:14-17 7:18 7:24 7:25 8:1 8:1 8:1-4 8:3 8:3 8:3 8:3 8:15 8:19 8:20 8:28 8:32 8:32 8:32 8:38-39 9:6 9:17 9:22 9:22 9:23 9:32 9:33 10:3 10:3 10:3 10:3-4 10:11 11:6 11:20 11:33-34 11:35 11:36 12:2 14:11
1 Corinthians
1:18 1:18 1:20 1:21 1:23 1:29 1:31 1:31 2 2:9 2:10 2:12 3:17 6:9-10 6:9-11 6:19 8:5 10:12 11:31 12:12-13 12:25-26
2 Corinthians
1:4 1:20 2:6-7 2:16 3:17 3:18 3:18 4:3-4 4:4 4:6 4:6 5:7 5:11 5:17 5:17 5:18-20 5:20 5:21 5:21 6:18 7:1 7:1 7:11
Galatians
2:16 2:20 2:20 3:8 3:10 3:10 3:12 3:13 3:13 4:4 5:17 5:17 5:17 6:9
Ephesians
1:4 1:5-6 1:5-7 1:6 1:6 1:6 1:7 1:9 1:19 2:1 2:7-10 2:8-10 2:14 3:8-9 3:9 3:14-15 3:19 4:3-6 4:15-16 4:21 4:23-24 4:24 4:30 4:32 4:32 5:25-27 6:2
Philippians
Colossians
1:15 2:2 2:3 2:10 2:13 2:13 2:19 3:2-3 3:13
1 Thessalonians
2 Thessalonians
1 Timothy
2 Timothy
Titus
1:2 1:2 1:2 1:16 2:11-12 2:11-12 2:11-12 2:14
Hebrews
1:2-3 1:3 1:8 2:3 2:14 2:14-15 2:17 2:17-18 3:14 3:19 4:2 4:13 4:16 4:16 5:7 5:14 6:13 6:16 6:17 6:17 6:17-18 6:17-18 6:17-18 6:17-18 6:18 7:20 7:22 7:25-27 8:7-8 8:7-13 8:7-13 8:8 8:8-12 8:12 8:12 8:12-13 8:13 9 9:15-17 9:18 9:22 9:22 9:27 10 10:1 10:1 10:1 10:2 10:2 10:4 10:5-7 10:5-10 10:7 10:9 10:14 10:14 10:18 10:19-22 10:22 10:27 10:29 10:30 10:31 11 11:1 11:2 11:4 11:5 11:6 11:6 12:1 12:5 12:8 12:15 12:15 12:18 12:21 12:25 13:5 13:10
James
1:7 1:18 2:10 2:10 2:22 4:1 4:12 4:14 5:7
1 Peter
1:8 1:8 1:10-12 1:11-12 1:17 1:18 1:18-19 1:20 1:22 1:23 2:2 2:11 2:24 2:24 3:6 3:21 4:12 4:17 4:17 4:18
2 Peter
1:3 1:4 1:5-7 1:5-7 1:8 1:9 1:10 1:10 1:11 2:4 2:4 2:4 2:4 3:9
1 John
1:2 1:8 1:9 2:1 2:1-2 2:2 2:2 3:8 3:20 4:8 4:9 4:9 4:10 4:18 5:10 5:11 5:16
Jude
Revelation
1 1:5 2:3 2:9 3:2 3:14 3:17 4:11 5 5:6 5:9-14 5:12 13:8 22:17
323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420 421 422 423 424 425 426 427 428 429 430 431 432 433 434 435 436 437 438 439 440 441 442 443 444 445 446 447 448 449 450 451 452 453 454 455 456 457 458 459 460 461 462 463 464 465 466 467 468 469 470 471 472 473 474 475 476 477 478 479 480 481 482 483 484 485 486 487 488 489 490 491 492 493 494 495 496 497 498 499 500 501 502 503 504 505 506 507 508 509 510 511 512 513 514 515 516 517 518 519 520 521 522 523 524 525 526 527 528 529 530 531 532 533 534 535 536 537 538 539 540 541 542 543 544 545 546 547 548 549 550 551 552 553 554 555 556 557 558 559 560 561 562 563 564 565 566 567 568 569 570 571 572 573 574 575 576 577 578 579 580 581 582 583 584 585 586 587 588 589 590 591 592 593 594 595 596 597 598 599 600 601 602 603 604 605 606 607 608 609 610 611 612 613 614 615 616 617 618 619 620 621 622 623 624 625 626 627 628 629 630 631 632 633 634 635 636 637 638 639 640 641 642 643 644 645 646 647 648