AN EXPOSITION UPON PSALM CXXX. › General Scope of the whole Psalm. › Verse 4 › Section, A practical exposition on the 130th Psalm (John Owen, 1669) | AskReformation

A53721:679

A practical exposition on the 130th Psalm

A practical exposition on the 130th Psalm 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 / by John Owen.

John Owen 1616–1683London: printed by Robert White for Nathaniel Ponder, 1669

[6], 410 [i.e. 408] p. · 166k words · Wing O794 · ESTC R26853

Title page: Internet Archive scan of the Early English Books microfilm (opens the Internet Archive in a new tab)

AN EXPOSITION UPON PSALM CXXX. › General Scope of the whole Psalm. › Verse 4 › Section

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

[ Earlier:676–691 of 1,036

:676p. 244–245

It is not so with them that are dead in their sins, if but one moment past. Ah how would many souls who are departed it may be not an hour since out of this world, rejoice for an interest in this privilege, the hearing of Terms of Peace once more between God and them. But their time is past, their house is left unto them desolate. As the tree falleth, so it ⟨p. 245⟩must lye: It is appointed unto all men once to dye, and after that is the Judgement, Heb 9. 27. After death there are no terms of Peace, nothing but Judgement. The Living, the living, he alone is capable of this Advantage.

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, rejoyce for an interest in this priviledge, the hearing of Terms of Peace once more between God and them. But their time is past, their house is left unto them desolate. As the tree falleth, so it ⟨p. 245⟩must lye: It is appointed unto all men once to dye, and after that is the Judgement, Heb 9. 27. After death there are no terms of Peace, nothing but Judgement. The Living, the living, he alone is capable of this Advantage.

:677p. 245

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 so with them to whom the Gospel is not preached. God suffers them to walk in their own wayes, 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 priviledge who yet live, and yet have the Word sounding in your Ears.

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Cited: :679
On this page: :676–691
Section: :666–750
Whole work: 1,036 passages

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John Owen, A practical exposition on the 130th Psalm (London, 1669), verse 4, p. 245. EEBO-TCP A53721.

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The book

Title as printed: A practical exposition on the 130th Psalm 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 / by John Owen.
Author: John Owen 1616–1683
Place: London
Printer: Robert White
Bookseller: Nathaniel Ponder
Year: 1669
Size: [6], 410 [i.e. 408] p.
Words: 165,835
Catalogue: Wing O794 · ESTC R26853
Text: EEBO-TCP A53721

Passages: 1,036
Sections: 48

The author

John Owen 1616–1683

PuritansEngland

Congregationalist theologian; Dean of Christ Church and Vice-Chancellor of Oxford.

Transcription key

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:680p. 245–246¶2

2. By whom these terms are proposed unto you, and by whom they were procured for you. By whom are they proposed? Who shall undertake to umpire the business, the controversy between God and Sinners? No creature doubtless is either meet or worthy to interpose in this matter. I mean originally on his own account. For who hath known the mind of the Lord, or who hath been his counsellor? Wherefore it is God himself who proposeth these terms; and not only proposeth them, but invites, exhorts, and persuades you to accept of them. This the whole Scriptures testify unto. It is fully expressed, 2 Cor. 5. 18, 19, 20. He hath provided them, he hath proposed them, and makes use only of men, of Ministers, to act in his Name. And excuse us if we are a little earnest with you in this matter. ⟨p. 246⟩Alas, our utmost that we can by zeal for his glory, or compassion unto your souls, raise our thoughts, minds, spirits, words unto, comes infinitely short of his own pressing earnestness herein. See Isa. 55. 1, 2, 3, 4. Oh infinite condescension! O blessed Grace! Who is this that thus bespeaks you? He, against whom you have sinned, of whom you are justly afraid. He whose Laws you have broken, and whose name you have dishonoured; He who needs not you, nor your Love, nor your Friendship, nor your Salvation. It is He who proposeth unto you these terms of Reconciliation and Peace. Consider the Exhortation of the Apostle upon this consideration, Heb. 12. 25. See that you refuse not him that speaketh from Heaven. It is God that speaks unto you in this matter: And he speaks unto you from Heaven. And he doth therein forego all the Advantage that he hath against you for your destruction. Woe would be unto your souls, and that for ever, if you should refuse him.

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 controversie 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 perswades you to accept of them. This the whole Scriptures testifie unto. It is fully expressed, 2 Cor. 5. 18, 19, 20. He hath provided them, he hath proposed them, and makes use only of men, of Ministers, to act in his Name. And excuse us if we are a little earnest with you in this matter. ⟨p. 246⟩Alas, our utmost that we can by zeal for his glory, or compassion unto your souls, raise our thoughts, minds, spirits, words unto, comes infinitly short of his own pressing earnestness herein. See Isa. 55. 1, 2, 3, 4. Oh infinite condescention! O blessed Grace! Who is this that thus bespeaks you? He, against whom you have sinned, of whom you are justly afraid. He whose Laws you have broken, and whose name you have dishonoured; He who needs not you, nor your Love, nor your Friendship, nor your Salvation. It is He who proposeth unto you these terms of Reconciliation and Peace. Consider the Exhortation of the Apostle upon this consideration, Heb. 12. 25. See that you refuse not him that speaketh from Heaven. It is God that speaks unto you in this matter: And he speaks unto you from Heaven. And he doth therein forego all the Advantage that he hath against you for your destruction. Wo would be unto your souls, and that for ever, if you should refuse him.

:682p. 246–247¶4

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 lest you alive, and yet have refused to deal with you any more. He could have caused your Son 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 ⟨p. 247⟩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 enquire after them. When a poor man had sold himself of old, and his Children to be servants, and parted with the land of his inheritance unto another because of his poverty; with what heart do you think did he hear the sound of the Trumpet, when it began to proclaim the year of Jubilee, wherein he and all his were to go out at liberty, and to return unto his possession and Inheritance? And shall not poor servants of sin, slaves unto Satan, that have forfeited all their Inheritance in this world, and that which is to come, attend unto any Proclamation of the year of Rest, of the acceptable year of the Lord? And this is done in the tender of terms of Peace with God in this matter. Do not put it off; this thing belongs unto you; The great concernment of your souls lies in it. And it is a great matter; for consider,

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 lest you alive, and yet have refused to deal with you any more. He could have caused your Son 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 ⟨p. 247⟩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 enquire after them. When a poor man had sold himself of old, and his Children to be servants, and parted with the land of his inheritance unto another because of his poverty; with what heart do you think did he hear the sound of the Trumpet, when it began to proclaim the year of Jubilee, wherein he and all his were to go out at liberty, and to return unto his possession and Inheritance? And shall not poor servants of sin, slaves unto Satan, that have forfeited all their Inheritance in this world, and that which is to come, attend unto any Proclamation of the year of Rest, of the acceptable year of the Lord? And this is done in the tender of terms of Peace with God in this matter. Do not put it off; this thing belongs unto you; The great concernment of your souls lyes in it. And it is a great matter; for consider,

:683p. 247–248¶5

5. That when the Angels came to bring the news of the Birth of our Lord Jesus, they say, we bring tidings of great joy to the whole people, Luke 2. 10. What are these joyful tidings? What was the matter of this report? Why, this day is born a Saviour, Christ the Lord, v. 11. It is only this; a Saviour is born; a way of escape is provided, and further they do not proceed. Yet this they say is a matter of great joy, as it was indeed. It is so to every burdened convinced sinner, a matter of unspeakable joy and rejoicing. Oh blessed words! a Saviour is born. This gives life to a sinner, and opens a door of hope in the valley of Achor. The first rescue of a sin distressed soul. Upon the matter, it was all that the Saints for many Ages had to live upon; and that not in the enjoyment, but only the expectation. They lived on that Word, the seed of the Woman shall break the Serpents head; that is, a way ⟨p. 248⟩of deliverance is provided for sinners. This with all diligence they enquired into, 1 Pet. 1. 10, 11, 12. and improved it to their eternal advantage. As of old, Jacob when he saw the Waggons that his Son Joseph had sent to bring him unto him, it is said his Spirit revived: So did they upon their obscure discovery of a way of forgiveness. They looked upon the Promise of it as that which God had sent to bring them unto him; and they saw the day of the coming of Christ in it, and rejoiced. How much more have Sinners now Reason so to do, when the substance of the Promise is exhibited, and the news of his Coming proclaimed unto them. This then is a great matter; namely, that terms of Peace and Reconciliation are proposed; in that it is made known, that there is forgiveness with God. Upon these Considerations then we pursue that Exhortation which we have in hand.

5. That when the Angels came to bring the news of the Birth of our Lord Jesus, they say, we bring tydings of great joy to the whole people, Luke 2. 10. What are these joyful tydings? What was the matter of this report? Why, this day is born a Saviour, Christ the Lord, v. 11. It is only this; a Saviour is born; a way of escape is provided, and further they do not proceed. Yet this they say is a matter of great joy, as it was indeed. It is so to every burdned convinced sinner, a matter of unspeakable joy and rejoycing. Oh blessed words! a Saviour is born. This gives life to a sinner, and opens a door of hope in the valley of Achor. The first rescue of a sin distressed soul. Upon the matter, it was all that the Saints for many Ages had to live upon; and that not in the enjoyment, but only the expectation. They lived on that Word, the seed of the Woman shall break the Serpents head; that is, a way ⟨p. 248⟩of deliverance is provided for sinners. This with all diligence they enquired into, 1 Pet. 1. 10, 11, 12. and improved it to their eternal advantage. As of old, Jacob when he saw the Waggons that his Son Joseph had sent to bring him unto him, it is said his Spirit revived: So did they upon their obscure discovery of a way of forgiveness. They looked upon the Promise of it as that which God had sent to bring them unto him; and they saw the day of the coming of Christ in it, and rejoyced. How much more have Sinners now Reason so to do, when the substance of the Promise is exhibited, and the news of his Comeing proclaimed unto them. This then is a great matter; namely, that terms of Peace and Reconciliation are proposed; in that it is made known, that there is forgiveness with God. Upon these Considerations then we pursue that Exhortation which we have in hand.

:684p. 248–249

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 enquire what they are, for there is not any thing so difficult which I will not undergo to free my self from this miserable condition? Would it not change the whole frame of the spirit of such a man, and as it were put new life into him? But now if instead hereof, he should be froward, stubborn and obstinate, take no notice of the Messenger, or say, Let the Judge keep his terms to himself, without inquiring what they are; that he would have nothing to do with them; would not such a person be deemed to perish deservedly? doth he not bring a double destruction upon himself; first of deserving death by his crimes, and then by refusing the honest and good way of delivery tendered unto him? I confess it often times falls out, that men may come to enquire after these terms of Peace, which when they are revealed, they like them not, but with the young man in the Gospel they go away sorrowful. The cursed wickedness and misery of which condition, which ⟨p. 249⟩befalls many convinced persons, shall be spoken unto afterwards. At present I speak unto them who never yet attended in sincerity unto these terms, nor seriously enquired after them. Think you what you please of your Condition, and of your selves; or choose whether you will think of it or no, pass your time in a full regardlessness, of your present and future Estate. Yet indeed thus it is with you, as to your eternal concerns; you lye under the sentence of a bitter, shameful, and everlasting death; you have done so in the midst of all your jollity, ever since you came into this world: And you are in the hand of him, who can in the twinkling of an eye destroy both body and soul in Hell fire. In this state and condition, men are sent on purpose, to let you know that there are terms of Peace, there is yet a way of escape for you: And that you may not avoid the issue aimed at, they tell you, that God that cannot lye, hath commanded them to tell you so;

If any of you were justly condemned to a cruel and shamefull 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 enquire what they are, for there is not any thing so difficult which I will not undergoe to free my self from this miserable condition? Would it not change the whole frame of the spirit of such a man, and as it were put new life into him? But now if instead hereof, he should be froward, stubborn and obstinate, take no notice of the Messenger, or say, Let the Judge keep his terms to himself, without inquiring what they are; that he would have nothing to do with them; would not such a person be deemed to perish deservedly? doth he not bring a double destruction upon himself; first of deserving death by his crimes, and then by refusing the honest and good way of delivery tendred unto him? I confess it often times falls out, that men may come to enquire after these terms of Peace, which when they are revealed, they like them not, but with the young man in the Gospel they go away sorrowfull. The cursed wickedness and misery of which condition, which ⟨p. 249⟩befalls many convinced persons, shall be spoken unto afterwards. At present I speak unto them who never yet attended in sincerity unto these terms, nor seriously enquired after them. Think you what you please of your Condition, and of your selves; or choose whether you will think of it or no, pass your time in a full regardlesness, of your present and future Estate. Yet indeed thus it is with you, as to your eternal concerns; you lye under the sentence of a bitter, shamefull, and everlasting death; you have done so in the midst of all your jollity, ever since you came into this world: And you are in the hand of him, who can in the twinkling of an eye destroy both body and soul in Hell fire. In this state and condition, men are sent on purpose, to let you know that there are terms of Peace, there is yet a way of escape for you: And that you may not avoid the issue aimed at, they tell you, that God that cannot lye, hath commanded them to tell you so;

:687p. 250

Remember the Parable of our Saviour, Luke 14. 31, 32. What King, going to make war, against another King, sitteth not down first, and consulteth whether he be able with Ten Thousand to meet him that cometh against him with Twenty Thousand; or else while the other is yet a great way off, he sendeth an Embassy and desireth conditions of Peace. That which he teacheth in this Parable is, the necessity that lies on us, of making peace with God, whom we have provoked, and justly made to be our Enemy; as also our utter impotency to resist and withstand him, when he shall come forth in a way of Judgement and Vengeance against us. But here lies a difference in this matter, such as is allowed in all similitudes; Amongst men at variance, it is not his part who is the stronger, and secure of success, to send to the weaker, whom he hath in his Power, to accept of terms of Peace. Here it is otherwise, God who is infinitely powerful, justly provoked, and able to destroy poor sinners in a moment; when now he is not very far off, but at the very door, sends himself an Embassy with Conditions of Peace. And shall he be refused by you? will you yet neglect his offers? How great then will be your destruction?

Remember the Parable of our Saviour, Luke 14. 31, 32. What King, going to make warre, against another King, sitteth not down first, and consulteth whether he be able with Ten Thousand to meet him that cometh against him with Twenty Thousand; or else while the other is yet a great way off, he sendeth an Ambassage and desireth conditions of Peace. That which he teacheth in this Parable is, the necessity that lyes on us, of making peace with God, whom we have provoked, and justly made to be our Enemy; as also our utter impotency to resist and withstand him, when he shall come forth in a way of Judgement and Vengeance against us. But here lyes a difference in this matter, such as is allowed in all similitudes; Amongst men at variance, it is not his part who is the stronger, and secure of success, to send to the weaker, whom he hath in his Power, to accept of terms of Peace. Here it is otherwise, God who is infinitely powerfull, justly provoked, and able to destroy poor sinners in a moment; when now he is not very farre off, but at the very door, sends himself an Ambassage with Conditions of Peace. And shall he be refused by you? will you yet neglect his offers? How great then will be your destruction?

:688p. 250–251

Hear then once more poor sin-hardened senseless souls, ye stouthearted, that are far from Righteousness. Is it nothing unto you, that the great and holy God whom ye have provoked all your days, and whom you yet continue to provoke, who hath not the least need of you or your salvation, who can when he pleaseth eternally glorify himself in your destruction, should of his own accord send unto you, to let you know that he is willing to be at peace with you, on the terms he had prepared? The Enmity began on your part, the danger is on your part only; and he might justly expect that the message for peace should begin on your part also; But he begins with you; and shall he be rejected? The Prophet well expresseth this, Isa. 30. 15. Thus saith the Lord God, the holy One of Israel, in returning and rest shall ye be saved, in quietness and confidence shall be your strength, and you would not. The Love and Condescension that is in these words, on the one hand, on the ⟨p. 251⟩part of God, and the folly and ingratitude mentioned in them on the other hand is inexpressible. They are fearful words; But you would not. Remember this against another day. As our Saviour says in the like manner to the Jews; You will not come unto me, that ye may have life. Whatever is pretended, it is will and stubbornness that lye at the bottom of this refusal.

Hear then once more poor sin-hardened sensless souls, ye stouthearted, that are far from Righteousness. Is it nothing unto you, that the great and holy God whom ye have provoked all your dayes, and whom you yet continue to provoke, who hath not the least need of you or your salvation, who can when he pleaseth eternally glorifie himself in your destruction, should of his own accord send unto you, to let you know that he is willing to be at peace with you, on the terms he had prepared? The Enmity began on your part, the danger is on your part only; and he might justly expect that the message for peace should begin on your part also; But he begins with you; and shall he be rejected? The Prophet well expresseth this, Isa. 30. 15. Thus saith the Lord God, the holy One of Israel, in returning and rest shall ye be saved, in quietness and confidence shall be your strength, and you would not. The Love and Condescention that is in these words, on the one hand, on the ⟨p. 251⟩part of God, and the folly and ingratitude mentioned in them on the other hand is inexpressible. They are fearfull words; But you would not. Remember this against another day. As our Saviour sayes in the like manner to the Jewes; You will not come unto me, that ye may have life. Whatever is pretended, it is will and stubbornness that lye at the bottom of this refusal.

:689p. 251

Wherefore, that either You may obtain Advantage by it, or that the way of the Lord may be prepared for the Glorifying of himself upon you, I shall leave this word before all them that hear, or read it, as the Testimony which God requires to be given unto his Grace. There are terms of peace with God provided for you and tendered unto you; It is yet called to day, harden not your hearts, like them of old, who could not enter into the Rest of God, by reason of unbelief, Heb. 3. 19. Some of you, it may be, are old in sins, and unacquainted with God; some of you, it may be, have been great sinners, scandalous sinners; and some of you, it may be, have reason to apprehend your selves near the grave, and so also to hell; some of you it may be, have your Consciences disquieted and galled; and it may be some of you are under some outward Troubles, and Perplexities, that cause you a little to look about you; and some of you it may be are in the madness of your natural strength and lusts; your breasts are full of milk, and your bones of marrow, and your hearts of sin, pride and contempt of the ways of God; All is one; This word is unto you all; And I shall only mind you, That it is a fearful thing to fall into the hands of the living God. You hear the voice, or read the words of a poor worm, but the Message is the Message, and the Word is the Word of him who shaketh Heaven and Earth. Consider then well what you have to do; and what answer you will return unto him who will not be mocked.

Wherefore, that either You may obtain Advantage by it, or that the way of the Lord may be prepared for the Glorifying of himself upon you, I shall leave this word before all them that hear, or read it, as the Testimony which God requires to be given unto his Grace. There are terms of peace with God provided for you and tendred unto you; It is yet called to day, harden not your hearts, like them of old, who could not enter into the Rest of God, by reason of unbelief, Heb. 3. 19. Some of you, it may be, are old in sins, and unacquainted with God; some of you, it may be, have been great sinners, scandalous sinners; and some of you, it may be, have reason to apprehend your selves neer the grave, and so also to hell; some of you it may be, have your Consciences disquieted and galled; and it may be some of you are under some outward Troubles, and Perplexities, that cause you a little to look about you; and some of you it may be are in the madness of your natural strength and lusts; your breasts are full of milk, and your bones of marrow, and your hearts of sin, pride and contempt of the wayes of God; All is one; This word is unto you all; And I shall only mind you, That it is a fearfull thing to fall into the hands of the living God. You hear the voyce, or read the words of a poor worm, but the Message is the Message, and the Word is the Word of him who shaketh Heaven and Earth. Consider then well what you have to do; and what answer you will return unto him who will not be mocked.

:691p. 252

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 woeful and almost remediless condition. If he that being often reproved, and yet stiffeneth his neck, shall perish suddenly, and that without remedy, Prov. 29. 1. how much more will he do so, who being often invited unto Peace with God, yet hardeneth his heart, and refuseth to treat with him? Methinks I hear his voice concerning you; Those mine enemies, they shall not taste of the Supper that I have prepared. Be it then that the word in hand is a common word unto you, you set no value upon it; then take your way and course in sin; stumble, fall, and perish; It is not so slight a matter to poor convinced sinners, that tremble at the Word of God. These will prize it, and improve it. We shall follow then that counsel, Prov. 31. 6. Give strong drink unto him that is ready to perish, and wine to those that be of an heavy heart. We shall tender this New Wine of the Gospel to poor sad hearted, conscience distressed sinners; sinners that are ready to perish; to them it will be pleasant, they will drink of it, and forget their poverty, and remember their misery no more. It shall take away all their sorrow and sadness; when you shall be drunk with the fruit of your lusts, and spue, and lie down, and not rise again.

But is it so indeed; that you have thus frequently been dealt withall, and do yet continue in an Estate of irreconciliation; my heart is pained for you, to think of your wofull and almost remediless condition. If he that being often reproved, and yet stiffeneth his neck, shall perish suddenly, and that without remedy, Prov. 29. 1. how much more will he do so, who being often invited unto Peace with God, yet hardeneth his heart, and refuseth to treat with him? Methinks I hear his voyce concerning you; Those mine enemies, they shall not taste of the Supper that I have prepared. Be it then that the word in hand is a common word unto you, you set no value upon it; then take your way and course in sin; stumble, fall, and perish; It is not so slight a matter to poor convinced sinners, that tremble at the Word of God. These will prize it, and improve it. We shall follow then that counsel, Prov. 31. 6. Give strong drink unto him that is ready to perish, and wine to those that be of an heavy heart. We shall tender this New Wine of the Gospel to poor sad hearted, conscience distressed sinners; sinners that are ready to perish; to them it will be pleasant, they will drink of it, and forget their poverty, and remember their misery no more. It shall take away all their sorrow and sadness; when you shall be drunk with the fruit of your lusts, and spue, and lie down, and not rise again.