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

A53721:750

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:747–762 of 1,036

:747p. 275¶8

8. If the Lord be pleased to carry on your Souls thus far, then stir up your selves, to choose and close with the way of forgiveness that hath been revealed. Choose it only, choose it in comparison with, and opposition unto all others. Say you will be for Christ, and not for another, and be so accordingly. Here venture, here repose, here rest your Souls. It is a way of peace, safety, 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.

8. If the Lord be pleased to carry on your Souls thus far, then stirr up your selves, to choose and close with the way of forgiveness that hath been revealed. Choose it only, choose it in comparison with, and opposition unto all others. Say you will be for Christ, and not for another, and be so accordingly. Here venture, here repose, here rest your Souls. It is a way of peace, safety, Holyness, beauty, strength, power, liberty, and glory; you have the Nature, the Name, the Love, the Purposes the Promises, the Covenant, the Oath of God; the Love, Life, Death, or Blood, the Mediation, or Oblation and Intercession of Jesus Christ; The Power and Efficacy of the Spirit, and Gospel Grace by him administred, to give you Assurance of the excellency, the oneness, the safety of the Way, whereunto you are engaging.

:748p. 275

If now the Lord shall be pleased to persuade your hearts, and souls, to enter upon the path marked out before you, and shall carry you on through the various exercises of it, unto this closure of Faith, God will have the Glory, the Gospel will be Exalted, and your own Souls shall reap the Eternal benefit of this Exhortation.

If now the Lord shall be pleased to perswade your hearts, and souls, to enter upon the path marked out before you, and shall carry you on through the various exercises of it, unto this closure of Faith, God will have the Glory, the Gospel will be Exalted, and your own Souls shall reap the Eternal benefit of this Exhortation.

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John Owen, A practical exposition on the 130th Psalm (London, 1669), verse 4, §9, pp. 275–276. EEBO-TCP A53721.

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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.

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:750p. 275–276¶9

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. ⟨p. 276⟩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: Prov. 1. 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33.

9. If you resolve to continue in the neglect of this Salvation, and shall do so accordingly, Then Cursed be you of the Lord, with all the Curses that are written in the Law, and all the Curses that are denounced against Despisers of the Gospel. Yea, be you Anathema Maranatha; Cursed in this World alwayes, untill the comeing of the Lord, and when the Lord comes, be ye cursed from his presence into Everlasting destruction. ⟨p. 276⟩Yea, Curse them all ye holy Angels of God, as the obstinate Enemies of your King and Head the Lord Jesus Christ. Curse them all ye Churches of Christ, as despisers of that Love and Mercy which is your portion, your Life, your Inheritance; Let all the Saints of God, all that love the Lord, curse them, and rejoyce to see the Lord comeing forth mightily, and prevailing against them to their everlasting ruine. Why should any one have a thought of compassion towards them, who despise the compassion of God? or of mercy towards them who trample on the blood of Christ? Whilest there is yet hope, we desire to have continual sorrow for you; and to travail in soul for your conversion to God; but if you be hardened in your way, shall we joyn with you against him? shall we preferre you above his Glory? shall we desire your salvation with the despoyling God of his honour? Nay, God forbid, We hope to rejoyce in seeing all that vengeance and indignation, that is in the right hand of God, poured out unto Eternity upon your Souls: Prov. 1. 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33.

:755p. 277–278

RULE I. ¹Be not Judges of your own Condition, but let Christ judge. You are invited to take the comfort of this Gospel Truth, That there is Forgiveness with God. You say not for you; so said Jacob; My way is hid from the Lord, Isa. 40. 27. and Zion said so too, chap. 49. 14. The Lord hath forsaken me, and my Lord hath forgotten me. But did they make a right Judgement of themselves? We find in those places that God was otherwise minded. This false Judgement made by Souls in their entanglements, of their own Condition, is oft-times a most unconquerable hinderance unto the bettering of it. They fill themselves with thoughts of their own about it, and on them they dwell, instead of looking out after a Remedy. Misgiving thoughts of their distempers, are commonly a great part of some mens sickness. Many diseases are apt to cloud the thoughts, and to cause misapprehensions concerning their own nature, and danger. And these delusions are a real part of the persons sickness. Nature is no less impaired and weakened by them, the Efficacy of Remedies no less obstructed, than by any other real distemper. In such cases we persuade men to acquiesce in the Judgement of their skilful Physician, not always to be wasting themselves in and by their own tainted imaginations, and so despond upon their own mistakes; but to rest in what is informed them by him, who is acquainted with the causes and tendency of their indisposition better than themselves. It is oft-times one part of the Souls depths, to have false apprehensions of its Condition. Sin is a madness; Eccles. 9. 3. so far as any one is under the power of it, he is under the power of madness. Madness doth not sooner, nor ⟨p. 278⟩more effectually discover it self in any way or thing, than in possessing them in whom it is, with strange conceits and apprehensions of themselves. So doth this madness of sin, according unto its degrees, and prevalency. Hence some cry Peace, peace, when sudden destruction is at hand, 1 Thess. 5. 3. It is that madness, under whose power they are, which gives them such groundless Imaginations of themselves and their own Condition. And some say they are lost for ever, when God is with them. 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 Judgement of your condition to any other.

RULE I. ¹Be not Judges of your own Condition, but let Christ judge. You are invited to take the comfort of this Gospel Truth, That there is Forgiveness with God. You say not for you; so said Jacob; My way is hid from the Lord, Isa. 40. 27. and Sion said so too, chap. 49. 14. The Lord hath forsaken me, and my Lord hath forgotten me. But did they make a right Judgement of themselves? We find in those places that God was otherwise minded. This false Judgement made by Souls in their intanglements, of their own Condition, is oft-times a most unconquerable hinderance unto the bettering of it. They fill themselves with thoughts of their own about it, and on them they dwell, instead of looking out after a Remedy. Misgiving thoughts of their distempers, are commonly a great part of some mens sickness. Many diseases are apt to cloud the thoughts, and to cause misapprehensions concerning their own nature, and danger. And these delusions are a real part of the persons sickness. Nature is no less impaired and weakened by them, the Efficacy of Remedies no less obstructed, than by any other reall distemper. In such cases we perswade men to acquiesce in the Judgement of their skilfull Physitian, not alwayes to be wasting themselves in and by their own tainted imaginations, and so despond upon their own mistakes; but to rest in what is informed them by him, who is acquainted with the causes and tendency of their indisposition better than themselves. It is oft-times one part of the Souls depths, to have false apprehensions of its Condition. Sin is a madness; Eccles. 9. 3. so far as any one is under the power of it, he is under the power of madness. Madness doth not sooner, nor ⟨p. 278⟩more effectually discover it self in any way or thing, than in possessing them in whom it is, with strange conceits and apprehensions of themselves. So doth this madness of sin, according unto its degrees, and prevalency. Hence some cry Peace, peace, when suddain destruction is at hand, 1 Thess. 5. 3. It is that madness, under whose power they are, which gives them such groundless Imaginations of themselves and their own Condition. And some say they are lost for ever, when God is with them. 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 Judgement of your condition to any other.

1Christ the only Judge of our spiritual condition.

:756p. 278–279

When Eternal welfare or woe are at the stake, for a man to renounce his own thoughts, to give up himself implicitly, to the Judgement 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, Joh. 5. 22. The Father judgeth no man, (that is, immediately and in his own Person) but hath committed all judgement unto the Son. All Judgment that respects Eternity, whether it be to be passed in this World or in that to come, is committed unto him. Accordingly in that place […] judgeth both of Things and Persons. Things he determines upon, v. 24. He that heareth my Word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life. Let men say what they please, This sentence shall stand; Faith and eternal life are inseparably conjoined. And so of Persons, v. 38. You have not, (saith he to the Pharisees, who were much otherwise minded) the Word of God abiding in you. Take not then the Office and Prerogative of Christ out of his hand, by making a Judgement upon your own Reasonings, and Conclusions, and Deductions of your state and Condition. You will find that he often-times 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 ⟨p. 279⟩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 Judgement of her self, and her spiritual state we have, Revel. 3. 17. I am rich, and increased with Goods, and have need of nothing. A fair state it seems, a blessed Condition. She wants nothing that may contribute to her rest, peace and reputation; she is Orthodox, and Numerous, and Flourishing; makes a fair profession, and all is well within. So she believes, so she reports of her self; wherein there is a secret reflection also upon others whom she despiseth. Let them shift as they list, I am thus as I say. But was it so with her indeed?

When Eternal welfare or woe are at the stake, for a man to renounce his own thoughts, to give up himself implicitly, to the Judgement of men fallible and lyars 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, Joh. 5. 22. The Father judgeth no man, (that is, immediately and in his own Person) but hath committed all judgement unto the Son. All Judgment that respects Eternity, whether it be to be passed in this World or in that to come, is committed unto him. Accordingly in that place 〈…〉 judgeth both of Things and Persons. Things he determines upon, v. 24. He that heareth my Word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life. Let men say what they please, This sentence shall stand; Faith and eternal life are inseparably conjoyned. And so of Persons, v. 38. You have not, (saith he to the Pharisees, who were much otherwise minded) the Word of God abiding in you. Take not then the Office and Prerogative of Christ out of his hand, by making a Judgement upon your own Reasonings, and Conclusions, and Deductions of your state and Condition. You will find that he often-times 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 ⟨p. 279⟩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 Judgement of her self, and her spiritual state we have, Revel. 3. 17. I am rich, and increased with Goods, and have need of nothing. A fair state it seems, a blessed Condition. She wants nothing that may contribute to her rest, peace and reputation; she is Orthodox, and Numerous, and Flourishing; makes a fair profession, and all is well within. So she belives, so she reports of her self; wherein there is a secret reflexion also upon others whom she despiseth. Let them shift as they list, I am thus as I say. But was it so with her indeed?

:757p. 279–280

was that her true Condition whereof she was so persuaded, as to profess it unto all? Let Jesus Christ be heard to speak in this cause, let him come and judge? I will do so, saith he, v. 14. Thus saith the Amen, the faithful and true Witness. Coming to give sentence in a case of this importance, he gives himself this Title that we may know his Word is to be acquiesced in. Every man, saith he, is a Liar; Their Testimony is of no value, let them pronounce what they will of themselves, or of one another; I am the Amen, and I will see whose Word shall stand, mine or theirs. What then saith he of Laodicea? Thou art wretched, and miserable and poor, and blind, and naked. O woeful and sad disappointment! O dreadful surprisal! Ah how many Laodicean Churches have we in the World? How many Professors are members of these Churches? Not to mention the generality of men that live under the means of Grace, all which have Good hopes of their Eternal Condition whilst they are despised and abhorred by the only Judge. Among Professors themselves, it is dreadful to think how many will be found light when they come to be weighed in this balance. 2. Again, he Judgeth some to be in a good condition, be they themselves never so diffident; Revel. 2. 9. saith he to the Church of Smyrna; I know thy poverty; Smyrna was complaining that she was a poor contemptible Congregation, not fit for ⟨p. 280⟩him to take any notice of. Well, saith he, fear not; I know thy poverty whereof thou complainest; but thou art Rich; That is my Judgement, Testimony, and Sentence concerning thee and thy condition. Such will be his Judgement at the last day, when both those, on the one hand, and the other, shall be surprised with his sentence, the one with Joy, at the riches of his Grace; The other with terror at the severity of his Justice, Math. 25 37, 38, 39. and 44, 45. This case is directly stated in both the places mentioned in the entrance of this discourse; as in that for instance, Isa. 49. 14. Zion said, the Lord hath forsaken me. That is Zions judgement of her self, and her state and condition; a sad report and conclusion. But doth Christ agree with Zion in this sentence? The next verse gives us his Resolution of this matter; Can, saith he, a Woman forget her sucking Child, that she should not have compassion on the Son of her womb; Yea they may forget, yet will not I forget thee.

was that her true Condition whereof she was so perswaded, as to profess it unto all? Let Jesus Christ be heard to speak in this cause, let him come and judge? I will do so, saith he, v. 14. Thus saith the Amen, the faithfull and true Witness. Coming to give sentence in a case of this importance, he gives himself this Title that we may know his Word is to be acquiesced in. Every man, saith he, is a Lyar; Their Testimony is of no value, let them pronounce what they will of themselves, or of one another; I am the Amen, and I will see whose Word shall stand, mine or theirs. What then saith he of Laodicea? Thou art wretched, and miserable and poor, and blind, and naked. O wofull and sad disappointment! O dreadfull surprizall! Ah how many Laodicean Churches have we in the World? How many Professors are members of these Chruches? Not to mention the generality of men that live under the means of Grace, all which have Good hopes of their Eternal Condition whilest they are despised and abhorred by the only Judge. Among Professors themselves, it is dreadfull to think how many will be found light when they come to be weighed in this ballance. 2. Again, he Judgeth some to be in a good condition, be they themselves never so diffident; Revel. 2. 9. saith he to the Church of Smyrna; I know thy poverty; Smyrna was complaining that she was a poor contemptible Congregation, not fit for ⟨p. 280⟩him to take any notice of. Well, saith he, fear not; I know thy poverty whereof thou complainest; but thou art Rich; That is my Judgement, Testimony, and Sentence concerning thee and thy condition. Such will be his Judgement at the last day, when both those, on the one hand, and the other, shall be suprized with his sentence, the one with Joy, at the riches of his Grace; The other with terror at the severity of his Justice, Math. 25 37, 38, 39. and 44, 45. This case is directly stated in both the places mentioned in the entrance of this discourse; as in that for instance, Isa. 49. 14. Zion said, the Lord hath forsaken me. That is Zions judgement of her self, and her state and condition; a sad report and conclusion. But doth Christ agree with Zion in this sentence? The next verse gives us his Resolution of this matter; Can, saith he, a Woman forget her sucking Childe, that she should not have compassion on the Son of her wombe; Yea they may forget, yet will not I forget thee.

:758p. 280–281

The state of things in Truth, is as much otherwise as can possibly be thought or imagined. To what purpose is it for men to be passing a Judgement upon themselves, when there is no manner of certainty in their determinations; and when their proceeding thereon will probably lead them to further 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 Enquiry. Men may, men do take many ways to make a Judgement of themselves. Some do it on slight and trivial conjectures; some on bold and wicked presumptions; some on desperate Atheistical notions; as Deut. 29. 17. some with more sobriety and sense of Eternity, lay down principles, it may be good and true in themselves; from them they draw conclusions, arguing from one thing unto another; and in the end oft-times either deceive themselves, or sit down no less in the dark, than they were at the entrance of their self-debate and Examination. A mans judgement upon his own reasonings is seldom true, more seldom permanent. I speak not of self-examination, with a due discussion of Graces and Actions, but of the final sentence as to state and condition, wherein the soul is to acquiesce. This belongs unto Christ. ⟨p. 281⟩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, John 5. 45. His Law accused and condemned the transgressors of it. And so doth the acquit every one that is discharged, by the Word of the Gospel. And our self-judging, is but our receiving by faith his Sentence in the Word. His process herein we have recorded, Joh 33. 22, 23. His soul (that is of the sinner) draweth near to the grave, and his life to the destroyers; This seems to be his state; it is so indeed; he is at the very brink of the grave and hell. What then; why if there be with him, or stand over him, [Greek or Hebrew] the Angel interpreting, or the Angel of the Covenant, who alone is [Greek or Hebrew] the one of a thousand; what shall he do? He shall show unto him his uprightness.

The state of things in Truth, is as much otherwise as can possibly be thought or imagined. To what purpose is it for men to be passing a Judgement upon themselves, when there is no manner of certainty in their determinations; and when their proceeding thereon will probably lead them to further entanglements, if not to eternal ruine. The Judging of Souls as to their spiritual state and condition is the work of Jesus Christ; especially as to the End now under Enquiry. Men may, men do take many wayes to make a Judgement of themselves. Some do it on slight and trivial conjectures; some on bold and wicked presumptions; some on desperate Atheistical notions; as Deut. 29. 17. some with more sobriety and sence of Eternity, lay down principles, it may be good and true in themselves; from them they draw conclusions, arguing from one thing unto another; and in the end oft-times either deceive themselves, or sit down no less in the dark, than they were at the entrance of their self-debate and Examination. A mans judgement upon his own reasonings is seldom true, more seldom permanent. I speak not of self-examination, with a due discussion of Graces and Actions, but of the final sentence as to state and condition, wherein the soul is to acquiesce. This belongs unto Christ. ⟨p. 281⟩Now there are Two wayes 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, John 5. 45. His Law accused and condemned the transgressors of it. And so doth the acquit every one that is discharged, by the Word of the Gospel. And our self-judging, is but our receiving by faith his Sentence in the Word. His process herein we have recorded, Joh 33. 22, 23. His soul (that is of the sinner) draweth neer to the grave, and his life to the destroyers; This seems to be his state; it is so indeed; he is at the very brink of the grave and hell. What then; why if there be with him, or stand over him, 〈non-Latin alphabet〉 the Angel interpreting, or the Angel of the Covenant, who alone is 〈non-Latin alphabet〉 the one of a thousand; what shall he doe? He shall shew unto him his uprightness.

:759p. 281–282

He shall give in unto him a right determination of his interest in God, and of the state and frame of his heart towards God; whereupon God shall speak peace unto his Soul, and deliver him from his entanglements, v. 24. Jesus Christ hath in the Word of the Gospel stated the condition of every man. He tells us, that sinners, of what sort soever they are, that believe, are accepted with him; and shall receive forgiveness from God; that none shall be refused or cast off that come unto God by him. The Soul of whom we are treating is now upon the work of coming unto God for forgiveness by Jesus Christ. Many and weighty Objections it hath in and against its self, why it should not come, why it shall not be accepted. Our Lord Jesus the Wisdom of God foresaw all these Objections; he foreknew what could be said in the case, and yet he hath determined the matter, as hath been declared. In General, mens arguings against themselves arise from Sin and the Law. Christ knows what is in them both. He tried them to the uttermost, as to their penalties; and yet he hath so determined as we have showed. Their particular Objections, are from particular considerations of sin; their Greatness, their Number, their Aggravations. Christ knows all these also; ⟨p. 282⟩And yet stands to his firmer determination. Upon the whole matter then, it is meet his Word should stand. I know when a Soul brings it self to be judged by the Word of the Gospel, it doth not always in a like manner receive and rest in the sentence given. But when Christ is pleased to speak the word with power to men, they shall hear the voice of the Son of God, and be concluded by it. Let the Soul then that is rising out of depths, and pressing towards a sense of forgiveness, lay it self down before the Word of Christ in the Gospel. Let him attend to what he speaks; and if for a while it hath not power upon him to quiet his heart, let him wait a season, and light shall arise unto him out of darkness. Christ will give in his sentence into his Conscience with that power and efficacy, as he shall find rest and peace in it. 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: 1. Cor. 2. 11.

He shall give in unto him a right determination of his interest in God, and of the state and frame of his heart towards God; whereupon God shall speak peace unto his Soul, and deliver him from his entanglements, v. 24. Jesus Christ hath in the Word of the Gospel stated the condition of every man. He tells us, that sinners, of what sort soever they are, that believe, are accepted with him; and shall receive forgiveness from God; that none shall be refused or cast off that come unto God by him. The Soul of whom we are treating is now upon the work of coming unto God for forgiveness by Jesus Christ. Many and weighty Objections it hath in and against its self, why it should not come, why it shall not be accepted. Our Lord Jesus the Wisdom of God foresaw all these Objections; he foreknew what could be said in the case, and yet he hath determined the matter, as hath been declared. In General, mens arguings against themselves arise from Sin and the Law. Christ knowes what is in them both. He tryed them to the uttermost, as to their penalties; and yet he hath so determined as we have shewed. Their particular Objections, are from particular considerations of sin; their Greatness, their Number, their Aggravations. Christ knows all these also; ⟨p. 282⟩And yet stands to his firmer determination. Upon the whole matter then, it is meet his Word should stand. I know when a Soul brings it self to be judged by the Word of the Gospel, it doth not alwayes in a like manner receive and rest in the sentence given. But when Christ is pleased to speak the word with power to men, they shall hear the voyce of the Son of God, and be concluded by it. Let the Soul then that is rising out of depths, and pressing towards a sence of forgiveness, lay it self down before the Word of Christ in the Gospel. Let him attend to what he speaks; and if for a while it hath not power upon him to quiet his heart, let him wait a season, and light shall arise unto him out of darkness. Christ will give in his sentence into his Conscience with that power and efficacy, as he shall finde rest and peace in it. 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: 1. Cor. 2. 11.

:760p. 282–283

We have received the Spirit of God, that we may know the things that are freely given us of God. The Spirit of Christ acquaints the Soul, that this and that Grace is from him, that this or that duty was performed in his strength. He brings to mind, what at such and such times was wrought in men by himself, to give them supportment and relief in the times of depths and darkness. And when it hath been clearly discovered unto the Soul at any time by the Holy Ghost, that any thing wrought in it, or done by it hath been truly saving; The Comfort of it will abide in the midst of many shakings and Temptations. 2. 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 mens 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 prejudicial to a Soul seeking out after relief, and sense of Forgiveness; let Christ then be the Judge in this Case by his Word and Spirit, as hath been directed. ⟨p. 283⟩RULE II. Self-condemnation and abhorrency for sin consistent with Gospel Justification and Peace. The nature of Gospel-Assurance; what is consistent with it. What are the Effects of it. ¹Self-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 he is not lead unto, but by Faith in the mystery of the Gospel. We are now under a Law for Justification, which excludes all boasting, Rom. 3. 27.

We have received the Spirit of God, that we may know the things that are freely given us of God. The Spirit of Christ acquaints the Soul, that this and that Grace is from him, that this or that duty was performed in his strength. He brings to mind, what at such and such times was wrought in men by himself, to give them supportment and relief in the times of depths and darkness. And when it hath been clearly discovered unto the Soul at any time by the Holy Ghost, that any thing wrought in it, or done by it hath been truely saving; The Comfort of it will abide in the midst of many shakings and Temptations. 2. 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. Selfdeterminations concerning mens 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 prejudicial to a Soul seeking out after relief, and sence of Forgiveness; let Christ then be the Judge in this Case by his Word and Spirit, as hath been directed. ⟨p. 283⟩RULE II. Self-condemnation and abhorrency for sin consistent with Gospel Justification and Peace. The nature of Gospel-Assurance; what is consistent with it. What are the Effects of it. ¹Self-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 sence, 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 easie to learn the notion of it, but it is not easie 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 justifie him, and to rejoyce therein, is that which he is not lead unto, but by Faith in the mystery of the Gospel. We are now under a Law for Justification, which excludes all boasting, Rom. 3. 27.

1Self-condemnation consistent with Gospel Justification and Peace.

:762p. 284–285

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 further 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 concomitants of it, which yet if not duly weighed and considered, may ⟨p. 285⟩seem so far to impeach a mans 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 its self by its Effects. ¹1. A deep sense of the evil of sin, of the guilt of mans 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. (1.) A clear conviction of sin by the Holy Ghost, saying unto the Soul, Thou art the man; and (2.) 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, Psal. 31. 10. My life is spent with grief, and my years with sighing, my strength faileth because of mine Iniquity, and my bones are consumed. His Iniquity was before him, and a sense of it pressed him sore. But yet notwithstanding all this, he had a comfortable persuasion that God was his God in Covenant, v. 14. I trusted in thee O Lord, I said, thou art my God. And the tenor of the Covenant, wherein alone God is the God of any person is, that he will be merciful unto their sin and iniquity. To whom he is a God, he is so according to the Tenor of that Covenant; so that here these two are conjoined. Saith he, Lord, I am pressed with the sense of the guilt of mine Iniquities, and thou act my God who forgivest them. And the ground hereof is, that God by the Gospel hath divided the work of the Law, and taken part of it out of its hand. Its whole work and duty is to condemn the sin and the sinner.

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 further manifested, were that our present business; Yea and in times of tryall, 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 Priviledge. I shall then in the pursuit of the Rule laid down, do these two things. (1.) Shew what things they are which are not only consistent with Assurance, but are even necessary concomitants of it, which yet if not duely weighed and considered, may ⟨p. 285⟩seem so far to impeach a mans comfortable perswasion 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 its self by its Effects. ¹1. A deep sense of the evil of sin, of the guilt of mans 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. (1.) A clear conviction of sin by the Holy Ghost, saying unto the Soul, Thou art the man; and (2.) 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, Psal. 31. 10. My life is spent with grief, and my years with sighing, my strength faileth because of mine Iniquity, and my bones are consumed. His Iniquity was before him, and a sense of it pressed him sore. But yet notwithstanding all this, he had a comfortable perswasion that God was his God in Covenant, v. 14. I trusted in thee O Lord, I said, thou art my God. And the tenor of the Covenant, wherein alone God is the God of any person is, that he will be mercifull unto their sin and iniquity. To whom he is a God, he is so according to the Tenor of that Covenant; so that here these two are conjoyned. Saith he, Lord, I am pressed with the sense of the guilt of mine Iniquities, and thou act my God who forgivest them. And the ground hereof is, that God by the Gospel hath divided the work of the Law, and taken part of it out of its hand. Its whole work and duty is to condemn the sin and the sinner.

1Sense of sin consistent with Assurance.