Section

Discovery of Forgiveness in God a great supportment to sin entangled souls. Particular Assurance attainable.

¹There yet remains a brief confirmation of the Position at first laid down, and thus cleared, before I come to the improvement of the words especially aimed at. I say then, this discovery of forgiveness in God, is a great supportment for a sin entangled soul, although it hath no special persuasion of its own particular interest therein. Somewhat is supposed in this Assertion, and somewhat affirmed.

¹There yet remains a brief confirmation of the Position at first laid down, and thus cleared, before I come to the improvement of the words especially aimed at. I say then, this discovery of forgiveness in God, is a great supportment for a sin entangled soul, although it hath no special perswasion of its own particular interest therein. Somewhat is supposed in this Assertion, and somewhat affirmed.

1. 1Discovery of Forgiveness a great supportment.

¹First, 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, Gal. 2. 20. Christ loved M E and gave himself FOR ME, 2 Tim. 4. 8. There is laid up for me a Crown of Righteousness, which God the righteous Judge shall give me at that day. And that this boasting in the Lord and his Grace, was not an enclosure to himself, he shows Rom. 8. 38, 39.

¹First, It is supposed that there may be a gracious perswasion 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, Gal. 2. 20. Christ loved M E and gave himself FOR ME, 2 Tim. 4. 8. There is laid up for me a Crown of Righteousness, which God the righteous Judge shall give me at that day. And that this boasting in the Lord and his Grace, was not an enclosure to himself, he shewes Rom. 8. 38, 39.

1. 1Particular Assurance attainable.

Nothing can be more vain, than what is usually pleaded, to remove this Sheet Anchor of the Saints Consolation; namely that no mans 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 our selves, and are distinguished here one from another, should be written in the Promise, that we may believe in particular every one for himself, is a fond conceit. The new name of every Child of God is in the Promise. 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.

Nothing can be more vain, than what is usually pleaded, to remove this Sheat Anker of the Saints Consolation; namely that no mans 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 our selves, and are distinguished here one from another, should be written in the Promise, that we may believe in particular every one for himself, is a fond conceit. The new name of every Child of God is in the Promise. 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.

¹First, 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, Heb. 10. 22. Let us draw near in full Assurance of faith; that is, of our Acceptance with God through forgiveness in the blood of Jesus. This he plainly discourseth of. And this Principle of our faith and confidence, he would have us to hold fast unto the end, Chap. 3. 14. It is no small evil in Believers not to be pressing after perfection in believing and obedience. Oft-times some sinful indulgence to self or the world or sloth is the cause of it. Hence few come up to Gospel Assurance. But yet most of our Privileges, and upon the matter all our comforts depend on this one thing. A little by the way, to encourage unto this duty, I shall desire you to consider both whence this Assurance is produced, and what it doth produce; what it is the fruit of, and what fruit it bears.

¹First, 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, Heb. 10. 22. Let us draw near in full Assurance of faith; that is, of our Acceptance with God through forgiveness in the blood of Jesus. This he plainly discourseth of. And this Principle of our faith and confidence, he would have us to hold fast unto the end, Chap. 3. 14. It is no small evil in Believers not to be pressing after perfection in believing and obedience. Oft-times some sinful indulgence to self or the world or sloth is the cause of it. Hence few come up to Gospel Assurance. But yet most of our Priviledges, and upon the matter all our comforts depend on this one thing. A little by the way, to encourage unto this duty, I shall desire you to consider both whence this Assurance is produced, and what it doth produce; what it is the fruit of, and what fruit it bears.

1. 1Duty of Believers to endeavour Assurance.

¹First, 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.

¹First, 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 Attonement.

1. 1Causes and Effects of Assurance.

It flourisheth not without his sealing, witnessing, establishing, and shedding abroad the Love of God in our hearts. See Rom. 5. 2, 3, 4, 5. And what Believer ought not to long for, and press after the enjoyment of these things. Nay to read of these things in the Gospel not experiencing them in our own hearts, and yet to sit down quietly on this side of them, without continual pressing after them, is to despise the blood of Christ, the Spirit of Grace, and the whole work of Gods Love. If there are no such things, the Gospel is not true: if there are, and we press not after them, we are despisers of the Gospel. Surely he hath not the Spirit, who would not have more of him, all of him that is promised by Christ. These things are the hundred fold that Christ hath left us in this world, to counterpoise our sorrows, troubles and losses: And shall we be so foolish as to neglect our only abiding riches and treasures? In ⟨p. 115⟩particular, it is the product of an exercised, vigorous, active faith. That our faith should be such, always, in every state and condition, I suppose it our duty to endeavour. Not only our comforts, but our Obedience also depends upon it. The more faith; that is true, and of the right kind, the more obedience. For all our obedience, is the obedience of faith.

It flourisheth not without his sealing, witnessing, establishing, and shedding abroad the Love of God in our hearts. See Rom. 5. 2, 3, 4, 5. And what Believer ought not to long for, and press after the enjoyment of these things. Nay to read of these things in the Gospel not experiencing them in our own hearts, and yet to sit down quietly on this side of them, without continual pressing after them, is to despise the blood of Christ, the Spirit of Grace, and the whole work of Gods Love. If there are no such things, the Gospel is not true: if there are, and we press not after them, we are despisers of the Gospel. Surely he hath not the Spirit, who would not have more of him, all of him that is promised by Christ. These things are the hundred fold that Christ hath left us in this world, to counterpoise our sorrows, troubles and losses: And shall we be so foolish as to neglect our only abiding riches and treasures? In ⟨p. 115⟩particular, it is the product of an exercised, vigorous, active faith. That our faith should be such, alwayes, in every state and condition, I suppose it our duty to endeavour. Not only our comforts, but our Obedience also depends upon it. The more faith; that is true, and of the right kind, the more obedience. For all our obedience, is the obedience of faith.

(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 our selves, 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 afterwards be considered.

(2.) For its own fruit, and what it produceth, they are the choicest actings of our souls towards God; as Love, delight, rejoycing in the Lord, Peace, Joy, and Consolation in our selves, readiness to do, or suffer, chearfulness 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 afterwards be considered.

(2.) In ordinary dispensations of God towards us, and dealings with us, it is mostly 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 trials 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 tenderness there is in God to receive us, I cannot but conclude, that ordinarily the cause of our coming short of this Assurance is where I have fixed it. And this is the first thing that is supposed, in the foregoing Assertion.

(2.) In ordinary dispensations of God towards us, and dealings with us, it is mostly our own negligence and sloth that we come short of this Assurance. It is true, it depends in a peculiar manner on the Soveraignty 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 tryals 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 tenderness there is in God to receive us, I cannot but conclude, that ordinarily the cause of our coming short of this Assurance is where I have fixed it. And this is the first thing that is supposed, in the foregoing Assertion.

¹Secondly, 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, Isa. 50. 10. Who is among you that feareth the Lord, and obeyeth the voice of his Servant, that walketh in darkness and hath no light; Let him trust in the name of the Lord, and stay upon ⟨p. 116⟩his God. Here is the fear of the Lord and Obedience, with a blessed encouragement to rest in God, and his All-sufficiency, yet no Assurance, nor light, but darkness, and that walked in, or continued in for a long season. For he cannot walk in darkness, meet with nothing but darkness, without any beam or ray of Light, as the words signify, who is persuaded of the Love of God in the pardon of his sins. And yet the faith of such an one, and his Obedience springing from it, have this Gracious Promise of Acceptance with God. And innumerable testimonies to this purpose might be produced, and instances in great plenty. I shall only tender a little Evidence unto it, in one Observation concerning the nature of faith, and one more, about the proposal of the thing to be believed, or forgiveness. And,

¹Secondly, It is supposed, that there is, or may be a saving perswasion 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, Isa. 50. 10. Who is among you that feareth the Lord, and obeyeth the voyce of his Servant, that walketh in darkness and hath no light; Let him trust in the name of the Lord, and stay upon ⟨p. 116⟩his God. Here is the fear of the Lord and Obedience, with a blessed encouragement to rest in God, and his Alsufficiency, yet no Assurance, nor light, but darkness, and that walked in, or continued in for a long season. For he cannot walk in darkness, meet with nothing but darkness, without any beam or ray of Light, as the words signifie, who is perswaded of the Love of God in the pardon of his sins. And yet the faith of such an one, and his Obedience springing from it, have this Gracious Promise of Acceptance with God. And innumerable testimonies to this purpose might be produced, and instances in great plenty. I shall only tender a little Evidence unto it, in one Observation concerning the nature of faith, and one more, about the proposal of the thing to be believed, or forgiveness. And,

1. Faith is called, and is a cleaving unto the Lord, Deut. 4. 4. Ye that did cleave, or adhere unto the Lord; that is, who did believe. Josh. 23. 8. cleave, or adhere unto the Lord your God. The same word is used also in the New Testament, Acts 11. 23. He exhorted them that with purpose of heart they would cleave unto the Lord, or continue steadfast in believing. It is also often expressed by trusting in the Lord, rolling our burden, or casting our care upon him, by committing our selves, or our ways unto him. Now all this goes no further than the souls Resignation of it self unto God to be dealt withal by him according to the tenor of the Covenant of Grace, ratified in the blood of Christ. This a soul cannot do without a discovery of forgiveness in God. But this a soul may do, without a special Assurance of his own interest therein. This faith that thus adheres to God, that cleaves to him, will carry men to conclude, that it is their Duty, and their Wisdom, to give up the disposal of their souls unto God, and to cleave and adhere unto him as revealed in Christ, waiting the pleasure of his Will; It enables them to make Christ their choice; and will carry men to Heaven safely, though it may be at some seasons not very comfortably.

1. Faith is called, and is a cleaving unto the Lord, Deut. 4. 4. Ye that did cleave, or adhere unto the Lord; that is, who did believe. Josh. 23. 8. cleave, or adhere unto the Lord your God. The same word is used also in the New Testament, Acts 11. 23. He exhorted them that with purpose of heart they would cleave unto the Lord, or continue stedfast in believing. It is also often expressed by trusting in the Lord, rolling our burden, or casting our care upon him, by committing our selves, or our wayes unto him. Now all this goes no further than the souls Resignation of it self unto God to be dealt withall by him according to the tenor of the Covenant of Grace, ratified in the blood of Christ. This a soul cannot do without a discovery of forgiveness in God. But this a soul may do, without a special Assurance of his own interest therein. This faith that thus adheres to God, that cleaves to him, will carry men to conclude, that it is their Duty, and their Wisdom, to give up the disposal of their souls unto God, and to cleave and adhere unto him as revealed in Christ, waiting the pleasure of his Will; It enables them to make Christ their choice; and will carry men to Heaven safely, though it may be at some seasons not very comfortably.

2. The Revelation and discovery of forgiveness that is made in the Gospel, evidenceth the same truth. The first proposal of it, or concerning it, is not to any man, that his sins are ⟨p. 117⟩forgiven. No but it is only that there is Redemption and forgiveness of sins in Christ. So the Apostle lays it down, Acts 13. 38, 39. Be it known unto you therefore Men and Brethren, that through this man is preached unto you the forgiveness of sins, and by him all that believe are justified from all things; from which they could not be justified by the Law of Moses. All this may be believed, without a mans Assurance of his own personal interest in the things mentioned. Now where they are believed with the faith the Gospel requires, that faith is saving, and the root of Gospel acceptable Obedience. The Ransom, I say, the Atonement by Christ, the fullness of the Redemption that is in him, and so Forgiveness in his blood for Believers, from the Good Will, Grace, and Love of the Father, is the first Gospel discovery that a sinner in a saving manner closeth withal. Particular Assurance ariseth, or may arise afterwards, and this also is supposed in the Assertion.

2. The Revelation and discovery of forgiveness that is made in the Gospel, evidenceth the same truth. The first proposal of it, or concerning it, is not to any man, that his sins are ⟨p. 117⟩forgiven. No but it is only that there is Redemption and forgiveness of sins in Christ. So the Apostle layes it down, Acts 13. 38, 39. Be it known unto you therefore Men and Brethren, that through this man is preached unto you the forgiveness of sins, and by him all that believe are justified from all things; from which they could not be justified by the Law of Moses. All this may be believed, without a mans Assurance of his own personal interest in the things mentioned. Now where they are believed with the faith the Gospel requires, that faith is saving, and the root of Gospel acceptable Obedience. The Ransome, I say, the Attonement by Christ, the fulness of the Redemption that is in him, and so Forgiveness in his blood for Believers, from the Good Will, Grace, and Love of the Father, is the first Gospel discovery that a sinner in a saving manner closeth withal. Particular Assurance ariseth, or may arise afterwards, and this also is supposed in the Assertion.

¹2. 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 souls 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.

¹2. 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 souls perswasion, on Gospel grounds, that however it be with him, and whatever his state and condition be, or is like to be, yet that God in his own Nature is infinitely gracious, and that he hath determined in a Soveraign Act of his Will from Eternity, to be gracious to sinners; and that he hath made way for the Administration of forgiveness by the Blood of his Son, according as he hath abundantly manisested, and declared in the Promises of the Gospel. However it be with me, yet thus it is with God; There is forgiveness with him. This is the first thing that a soul in its depths riseth up unto: And it is a supportment for it; enabling it unto all present duties until consolation come from above.

1. 1Discovery of forgiveness a great supportment to entangled souls.Discovery of forgiveness a great supportment to intangled souls.

Thus hath it been to, and with the Saints of old, Hos. 14. 3. Ashur shall not save us, we will not ride upon Horses, neither will we say any more to the work of our hands, ye are our Gods, for in ⟨p. 118⟩thee the fatherless findeth mercy. A solemn Renunciation we have of all other helps, Reliefs or Assistances, Civil or Religious, that are not Gods. Therein a solemn Resolution in their great distress of cleaving unto God alone. Both which are great and blessed effects of faith. What is the bottom and foundation of this blessed Resolution? namely, that Proposition, in thee the fatherless findeth mercy; that is, there is forgiveness with thee, for helpless sinners. This listed up their hearts in their depths, and supported them in waiting, unto the receiving of the blessed Promises, of Mercy, Pardon, Grace and Holiness, which ensue in the next Verses. Until they came home unto them in their Efficacy and Effects, they made a Life on this; in thee the fatherless findeth mercy.

The state and condition of things seems to lye yet lower in that proposal we have, Joel 2. 13, 14. Rend your hearts, and not your garments, and turn unto the Lord your God, for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil, who knoweth if he will return, and repent, and leave a blessing. That which is proposed to the faith of those here spoken unto is, that the Lord is gracious and merciful; that there is forgiveness in him, The Duty they are provoked unto hereupon, is Gospel Repentance. The Assent unto the Proposition demanded, as to their own interest amounts but unto this, who knows, but that the Lord may return and leave a blessing, or deal with us according to the manifestation he hath made of himself, that he is merciful and gracious. This is far enough from any comfortable persuasion of a particular interest in that Grace, mercy or Pardon. But yet saith the Prophet, come but thus far, and here is a firm foundation of dealing with God about further discoveries of himself, in a way of Grace and Mercy. When a soul sees but so much in God, as to conclude; well, Who knoweth but that he may return, and have mercy upon me also, it will support him, and give him an entrance into further light.

The state and condition of things seems to lye yet lower in that proposal we have, Joel 2. 13, 14. Rend your hearts, and not your garments, and turn unto the Lord your God, for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil, who knoweth if he will return, and repent, and leave a blessing. That which is proposed to the faith of those here spoken unto is, that the Lord is gracious and merciful; that there is forgiveness in him, The Duty they are provoked unto hereupon, is Gospel Repentance. The Assent unto the Proposition demanded, as to their own interest amounts but unto this, who knowes, but that the Lord may return and leave a blessing, or deal with us according to the manifestation he hath made of himself, that he is merciful and gracious. This is far enough from any comfortable perswasion of a particular interest in that Grace, mercy or Pardon. But yet saith the Prophet, come but thus far, and here is a firm foundation of dealing with God about further discoveries of himself, in a way of Grace and Mercy. When a soul sees but so much in God, as to conclude; well, Who knoweth but that he may return, and have mercy upon me also, it will support him, and give him an entrance into further light.

The Church in the Lamentations gives a sad account of her state and condition in this matter. For she maketh that hard conclusion against her self, Chap. 3. 8. My strength and my hope is perished from the Lord. And when I cry and shout, he shuts out ⟨p. 119⟩my prayer, v. 18. So far is she from a comfortable persuasion of a particular interest in Mercy and Acceptance; that under her Pressures, and in her Temptations, she is ready positively to determine on the other side; namely, that she is rejected and cast off for ever. What course then shall she take? Shall she give over waiting on God, and say there is no hope? no saith she, I will not take that way; for v. 26. It is good that a man should both hope and quietly wait for the salvation of God. But yet there seems small encouragement for her so to do, if things be with her as was expressed; Things indeed, saith she, are very sad with me, My soul hath them still in remembrance, and is bowed down in me, v. 20. but yet, somewhat I recall to mind, and therefore have I hope, v. 21. It is of the Lords mercy that we are not consumed, because his compassions fail not. There is mercy and never failing compassion in God; so that though my own present condition be full of darkness, and I see no deliverance, Yet I purpose still to abide waiting on him: who knows what those infinite stores and treasures of mercy and relief that are with him, may at length afford unto me: and many instances of the like kind might be added.

The Church in the Lamentations gives a sad account of her state and condition in this matter. For she maketh that hard conclusion against her self, Chap. 3. 8. My strength and my hope is perished from the Lord. And when I cry and shout, he shuts out ⟨p. 119⟩my prayer, v. 18. So far is she from a comfortable perswasion of a particular interest in Mercy and Acceptance; that under her Pressures, and in her Temptations, she is ready positively to determine on the other side; namely, that she is rejected and cast off for ever. What course then shall she take? Shall she give over waiting on God, and say there is no hope? no saith she, I will not take that way; for v. 26. It is good that a man should both hope and quietly wait for the salvation of God. But yet there seems small encouragement for her so to do, if things be with her as was expressed; Things indeed, saith she, are very sad with me, My soul hath them still in remembrance, and is bowed down in me, v. 20. but yet, somewhat I recall to mind, and therefore have I hope, v. 21. It is of the Lords mercy that we are not consumed, because his compassions fail not. There is mercy and never failing compassion in God; so that though my own present condition be full of darkness, and I see no deliverance, Yet I purpose still to abide waiting on him: who knows what those infinite stores and treasures of mercy and relief that are with him, may at length afford unto me: and many instances of the like kind might be added.

We may observe by the way, how far this Relief extends it self; and what it enables the soul unto. As,

¹1. The soul is enabled thereby to resign it self unto the disposal of Sovereign Grace, in self-abhorrency, and a Renunciation of all other ways of Relief. Lam. 3. 29. He putteth his mouth in the dust, if so be there may be hope. What God will, is his Language. Here he lies at his disposal, humble, broken, but abiding his pleasure. Though he slay me, saith Job, yet I will trust in him, Chap. 13. 15. It is all one, how he deals with me; whatever be the event I will abide cleaving unto him. I will not think of any other way of extricating my self from my distress. I will neither fly like Jonah, nor bide like Adam, nor take any other course for deliverance. Saith the soul, God is a God that hideth himself from me, Isa. 45. 15. I walk in darkness and have no light, Chap. 50. 10. My flesh faileth, and my heart faileth, Psal. 73. 26. So that I am overwhelmed with trouble. Mine Iniquities have taken such ⟨p. 120⟩hold on me, that I cannot look up, Psal. 40. 12. The Lord hath forsaken me, and my God hath forgotten me; Every day am I in dread and terror, and am ready utterly to saint, and no relief can I obtain. What then shall I do? Shall I curse God and dye? or cry this evil is of the Lord, why should I wait for him any longer? Shall I take the course of the world, and seeing it will be no better, be wholly regardless of my latter end? No; I know what ever my lot and portion be, that there is forgiveness with God: This and that poor man trusted in him, they cried unto him, and were delivered. So did David in his greatest distress, he encouraged his heart in the Lord his God, 2 Sam. 15. 25, 26. It is good for me to cast my self into his arms; it may be, he will frown; it may be he is wroth still; but all is one, this way I will go; as it seems good unto him to deal with me, so let it be: And unspeakable are the Advantages which a soul obtains by this self Resignation, which the faith treated of, will infallibly produce.

2. It extends it self unto a Resolution of waiting in the condition wherein the soul is. This the Church comes unto, Lam. 3. 26. It is good that a man should both hope, and quietly wait for the salvation of the Lord. I will not give over my expectation, I will not make haste, nor limit God; but I will lye at his foot, until his own appointed time of mercy shall come. Expectation and Quietness make up waiting. These the soul attains unto, with this supportment. It looks upwards, as a servant that looks to the hands of his Master, still fixed on God to see what he will do, to hear what he will speak concerning him; missing no season, no opportunity wherein any discovery of the Will of God may be made to him. And this he doth in quietness, without repining, or murmuring, turning all his complaints against himself and his own vileness, that hath cut him short from a participation of that fullness of Love and Grace which is with God. That this Effect also attends this Faith, will fully appear in the close of the Psalm.

2. It extends it self unto a Resolution of waiting in the condition wherein the soul is. This the Church comes unto, Lam. 3. 26. It is good that a man should both hope, and quietly wait for the salvation of the Lord. I will not give over my expectation, I will not make haste, nor limit God; but I will lye at his foot, until his own appointed time of mercy shall come. Expectation and Quietness make up waiting. These the soul attains unto, with this supportment. It looks upwards, as a servant that looks to the hands of his Master, still fixed on God to see what he will do, to hear what he will speak concerning him; missing no season, no opportunity wherein any discovery of the Will of God may be made to him. And this he doth in quietness, without repining, or murmuring, turning all his complaints against himself and his own vileness, that hath cut him short from a participation of that fulness of Love and Grace which is with God. That this Effect also attends this Faith, will fully appear in the close of the Psalm.

3. It supports unto waiting in the use of all means for the attainment of a sense of forgiveness, and so hath its Effect in the whole course of our obedience. There is forgiveness with thee, that thou mayest be feared. To fear the Lord, is an ⟨p. 121⟩expression comprehensive of his whole Worship; and all our duty. This I am encouraged, saith the Psalmist unto, in my depths; because there is forgiveness with thee, I will abide in all duties, in all the ways of thy Worship, wherein thou mayest 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.

3. It supports unto waiting in the use of all means for the attainment of a sense of forgiveness, and so hath its Effect in the whole course of our obedience. There is forgiveness with thee, that thou maist be feared. To fear the Lord, is an ⟨p. 121⟩expression comprehensive of his whole Worship; and all our duty. This I am encouraged, saith the Psalmist unto, in my depths; because there is forgiveness with thee, I will abide in all duties, in all the wayes of thy Worship, wherein thou maist be found. And however it be for a while, the latter end of that soul who thus abideth with God, will be peace. Let us then nextly see by what wayes and means it yields this supportment.

¹1. It begets a liking of God in the soul; and consequently some love unto him. The soul apprehends God, as one infinitely to be desired and delighted in by those who have a share in forgiveness. It cannot but consider him as good and gracious, however its own estate be hazardous, Psal. 73. 1, 2. Yet God is good to Israel, to such as are of a clean heart, as for me, my feet were almost gone, my steps had well nigh slipped. However the state stands with me, yet I know that God is good, good to Israel; and therewith shall I support my self. When once this ground is got upon the soul, that it considers God in Christ as one to be delighted in, and loved, great and blessed effects will ensue. (1.) Self-abhorrency and Condemnation, with Resignation of all to God, and permanency therein, do certainly attend it. (2.) Still somewhat or other in God will be brought to mind to relieve it under faintings, some new springs of hope will be every day opened. (3.) And the soul will be insensibly wrought upon to delight it self in dealing with God. Though in its own particular, it meets with frowns, chidings and repulses, yet this still relieves him, that God is so as hath been declared; so that he says, however it be, yet God is good; and it is good for me to wait upon him. Without this discovery the soul likes not God, and whatever it doth with respect unto him, it is because it dares do no otherwise, being overawed with his terror and greatness. And such Obedience God may have from Devils.

¹1. It begets a liking of God in the soul; and consequently some love unto him. The soul apprehends God, as one infinitely to be desired and delighted in by those who have a share in forgiveness. It cannot but consider him as good and gracious, however its own estate be hazardous, Psal. 73. 1, 2. Yet God is good to Israel, to such as are of a clean heart, as for me, my feet were almost gone, my steps had well nigh slipt. However the state stands with me, yet I know that God is good, good to Israel; and therewith shall I support my self. When once this ground is got upon the soul, that it considers God in Christ as one to be delighted in, and loved, great and blessed effects will ensue. (1.) Self-abhorrency and Condemnation, with Resignation of all to God, and permanency therein, do certainly attend it. (2.) Still somewhat or other in God will be brought to mind to relieve it under faintings, some new springs of hope will be every day opened. (3.) And the soul will be insensibly wrought upon to delight it self in dealing with God. Though in its own particular, it meets with frowns, chidings and repulses, yet this still relieves him, that God is so as hath been declared; so that he sayes, however it be, yet God is good; and it is good for me to wait upon him. Without this discovery the soul likes not God, and whatever it doth with respect unto him, it is because it dares do no otherwise, being overawed with his terror and greatness. And such Obedience God may have from Devils.

2. It removes sundry overwhelming difficulties, that lye in the souls way before it close with this discovery of forgiveness. As,

1. It takes away all those Hinderances that were formerly insisted on, from the Greatness, Holiness and severity of God, ⟨p. 122⟩the inexorableness and strictness of the Law, and the natural actings of conscience, rising up against all hopes of forgiveness. All these are by this faith removed, and taken out of the way. Where this faith is, it discovers not only forgiveness, as hath been showed, but also the true nature of Gospel forgiveness. It reveals it as flowing from the Gracious Heart of the Father, through the blood of the Son. Now this Propitiation in the blood of the Son, removeth all these difficulties, even antecedently unto our special sense of an interest therein. It shows how all the properties of God may be exalted, and the Law fulfilled, and yet forgiveness given out to sinners. And herein lies no small advantage unto a soul in its approaches unto God. All those dreadful Apprehensions of God, which were wont to beset him in the first thoughts of coming to him, are now taken out of the way; so that he can quietly apply himself unto his own particular concernments before him.

1. It takes away all those Hinderances that were formerly insisted on, from the Greatness, Holiness and severity of God, ⟨p. 122⟩the inexorableness and strictness of the Law, and the natural actings of conscience, rising up against all hopes of forgiveness. All these are by this faith removed, and taken out of the way. Where this faith is, it discovers not only forgiveness, as hath been shewed, but also the true nature of Gospel forgiveness. It reveals it as flowing from the Gracious Heart of the Father, through the blood of the Son. Now this Propitiation in the blood of the Son, removeth all these difficulties, even antecedently unto our special sense of an interest therein. It shews how all the properties of God may be exalted, and the Law fulfilled, and yet forgiveness given out to sinners. And herein lyes no small advantage unto a soul in its approaches unto God. All those dreadful Apprehensions of God, which were wont to beset him in the first thoughts of coming to him, are now taken out of the way; so that he can quietly apply himself unto his own particular concernments before him.

2. In particular, it removes the overwhelming consideration of the unspeakable greatness of sin; This presseth the soul to death when once the heart is possessed with it. Were not their sins so great, such as no heart can imagine, or tongue declare, it might possibly be well with them, say distressed sinners. They are not so troubled that they are sinners, as that they are great sinners; Not that these, and those sins they are guilty of, but that they are great sins attended with fearful aggravations. Otherwise they could deal well enough with them. Now though this discovery free men not from the entanglement of their sins as theirs; yet it doth, from the whole entanglement of their sins, as great and many. This consideration may be abstracted. The soul sees enough in God to forgive great sins, though it doth not as yet, to forgive his sins. That great sins shall be pardoned, this discovery puts out of Question. Whether his sin shall be pardoned, is now all the enquiry. Whatever any faith can do, that this faith will do, unless it be the making of particular Application of the things believed unto it self. The soul then can no longer justly be troubled about the greatness of sin; the infiniteness of forgiveness that he sees in God will relieve him against it. All ⟨p. 123⟩that remains, is, that it is his own sin, about which he hath to deal; whereof afterwards. These, and the like difficulties are removed by it.

3. It gives some Life in, and Encouragement unto duty. And that (First) Unto duty as duty; Eying God by faith in such a fullness 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 found of any one in particular, is uncertain. This faith puts the soul on all: So it did the Spouse in the parallel to that in hand. Cant. 3. 2, 3, 4. Now what supportment may be hence obtained is easily apprehended; supportment not from them, or by them, but in them, as the means of intercourse between God and the soul.

3. It gives some Life in, and Encouragement unto duty. And that (First) Unto duty as duty; Eying God by faith in such a fulness of Grace, the soul cannot but be encouraged to meet him in every way of duty, and to lay hold upon him thereby. Every way leading to him, as leading to him, must be well liked and approved of; and (Secondly,) To all duties; and herein lyes no small advantage. God is oftentimes found in duties; but in what, or of what kind he will be found of any one in particular, is uncertain. This faith puts the soul on all: So it did the Spouse in the parallel to that in hand. Cant. 3. 2, 3, 4. Now what supportment may be hence obtained is easily apprehended; supportment not from them, or by them, but in them, as the means of entercourse between God and the soul.

From these Effects of this discovery of forgiveness in God, there things will ensue, which are sufficient to maintain the spiritual life 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, John 15. 4. Abide in me; except you do so, ye can hear no fruit. So the Lord representing his taking of the Church unto himself, under the Type of the Prophets taking an Adulteress in vision, doth it on these terms, Hos. 3. 3. Thou shalt abide for me many days; Thou shalt not play the Harlot, and thou shalt not be for another man, so will I also be for thee. Now this abiding with God, intimates two things: (1.) Oppositions, Solicitations, and Temptations unto the contrary: (2.) Forbearing to make any other choice, as unto that end for which we abide with God.

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 perswaded of, therefore I will abide with him in the way of his Fear and Worship. This our Saviour calls unto, John 15. 4. Abide in me; except you do so, ye can hear no fruit. So the Lord representing his taking of the Church unto himself, under the Type of the Prophets taking an Adulteress in vision, doth it on these terms, Hos. 3. 3. Thou shalt abide for me many dayes; Thou shalt not play the Harlot, and thou shalt not be for another man, so will I also be for thee. Now this abiding with God, intimates two things: (1.) Oppositions, Solicitations, and Temptations unto the contrary: (2.) Forbearing to make any other choice, as unto that end for which we abide with God.

¹1. 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 nought 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 seem often as the giving up of the Ghost, will assault it. Again, Oppositions arise from corruptions and temptations unto sin, contrary to the Life of faith. And these often proceed to an 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.

¹1. 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 nought and •ypocritical 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 seem often as the giving up of the Ghost, will assault it. Again, Oppositions arise from corruptions and temptations unto sin, contrary to the Life of faith. And these often proceed to an 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.

1. 1Abiding with God, wherein it consisteth.

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, Psal. 73. 2. But as for me, my feet were almost gone, my steps had well nigh slipped: and v. 13. Verily I have cleansed my heart in vain; but yet after all his conflicts, this at last he comes unto, v. 26. Though my flesh and my heart faileth, yet (v. 28.) It is good for me to draw near unto God. I will yet abide with God, I will not let go his fear, nor my profession. Although I walk weakly, lamely, unevenly, yet I will still follow after him. As it was with the Disciples, when many upon a strong temptation went back from Christ, and walked no more with him; Jesus said unto them, will ye go away also? to which Peter replies in the name of the rest of them, Lord, to whom shall we go, thou hast the words of Eternal Life, John 6. 66, 67, 68. It is thus and thus with me, saith the soul, I am tossed and afflicted, and not comforted; little life, little strength, real guilt, many sins, and much disconsolation. What then, faith God by his word, Wilt thou go away also? no, saith the soul, there is forgiveness with thee, thou hast the words of Eternal Life, and therefore I will abide with thee.

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, Psal. 73. 2. But as for me, my feet were almost gone, my steps had well nigh slipt: and v. 13. Verily I have cleansed my heart in vain; but yet after all his conflicts, this at last he comes unto, v. 26. Though my flesh and my heart faileth, yet (v. 28.) It is good for me to draw near unto God. I will yet abide with God, I will not let go his fear, nor my profession. Although I walk weakly, lamely, unevenly, yet I will still follow after him. As it was with the Disciples, when many upon a strong temptation went back from Christ, and walked no more with him; Jesus said unto them, will ye go away also? to which Peter replyes in the name of the rest of them, Lord, to whom shall we go, thou hast the words of Eternal Life,

2. This abiding with God argues a forbearance of any other choice. Whilst the soul is in this condition having not attained ⟨p. 125⟩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 it self 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 my self 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 thy self, 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 it self, like the Wise 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 it self as a present relief unto it, Hereby is God glorified, and Christ exalted, and the spiritual life of the soul secured.

2. This abiding with God argues a forbearance of any other choice. Whilst the soul is in this condition having not attained ⟨p. 125⟩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 it self as exceeding useful to give the soul some Help, Assistance, and supportment in its condition. Samuel doth not come saith Saul, and the Philistins invade me, I will venture and offer Sacrifice my self 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 thy self, sayes 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 it self, like the Wise 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 desireableness 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 dayes 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 it self as a present relief unto it, Hereby is God glorified, and Christ exalted, and the spiritual life of the soul secured.

¹2. 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 will not make haste, Isa. 28. 16. not make haste; to what? not to the enjoyment of the thing believed. Haste argues precipitation and impatience; this the soul that hath this discovery is freed from, resolving to wait the time of Gods appointment, for peace and consolation; God speaking of his accomplishment of his Promises, says, I the Lord will hasten ⟨p. 126⟩it, Isa. 60. 22. Well then, if God will hasten it, may not we hasten to it? nay, saith he, I will hasten it, but in its time. All oppositions and impediments considered it shall be hastened, but in its time, its due time, its appointed time. And this the soul is to wait for, and so it will.

¹2. 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 will not make haste, Isa. 28. 16. not make haste; to what? not to the enjoyment of the thing believed. Haste argues precipitation and impatience; this the soul that hath this discovery is freed from, resolving to wait the time of Gods appointment, for peace and consolation; God speaking of his accomplishment of his Promises, sayes, I the Lord will hasten ⟨p. 126⟩it, Isa. 60. 22. Well then, if God will hasten it, may not we hasten to it? nay, saith he, I will hasten it, but in its time. All oppositions and impediments considered it shall be hastned, but in its time, its due time, its appointed time. And this the soul is to wait for, and so it will.

1. 1

As when Jacob had seen the beauty of Rachel and loved her, he was contented to wait seven years for the enjoyment of her to be his wife; and thought no time long, no toil too hard that he might obtain her; so the soul having discovered the beauty and excellency of forgiveness, as it is with God, as it is in his gracious Heart, in his eternal purpose, in the Blood of Christ, in the Promise of the Gospel, is resolved to wait quietly and patiently for the time wherein God will clear up unto it, its own personal interest therein; Even one experimental embracement of it, even at the hour of death, doth well deserve the waiting, and obedience of the whole course of a mans life.

As when Jacob had seen the beauty of Rachel and loved her, he was contented to wait seven years for the enjoyment of her to be his wife; and thought no time long, no toyle too hard that he might obtain her; so the soul having discovered the beauty and excellency of forgiveness, as it is with God, as it is in his gracious Heart, in his eternal purpose, in the Blood of Christ, in the Promise of the Gospel, is resolved to wait quietly and patiently for the time wherein God will clear up unto it, its own personal interest therein; Even one experimental embracement of it, even at the hour of death, doth well deserve the waiting, and obedience of the whole course of a mans life.

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 resolveth both to wait upon him himself, and encourageth others so to do.

¹3. 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. 1Discovery of Forgiveness prepares the soul to receive it.

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 water to a thirsty soul, (Prov. 25. 25.) full of refreshment. Though he cannot look upon them as his own, yet absolutely because he hath them not in possession, he is glad they are safe there. So is it with the soul; These Riches that it so values are as to its apprehensions in a far Country: So is the Promise, that he shall behold the Land that is very far off, Isa. 33. 17. He is glad to hear news ⟨p. 127⟩that they are safe; to hear forgiveness preached, and the Promises insisted on, though he cannot as yet look upon them as his own.

1. For this makes men to hearken after it; It makes the soul like the Merchant who hath great Riches, all his wealth in a far Country, which he is endeavouring to bring home safe unto him. If they come he is well provided for; if they miscarry, he is lost and undone. This makes him hearken after tydings that they are safe there; and as Solomon sayes, Good news in this case from a far Countrey is as cold water to a thirsty soul, (Prov. 25. 25.) full of refreshment. Though he cannot look upon them as his own, yet absolutely because he hath them not in possession, he is glad they are safe there. So is it with the soul; These Riches that it so values are as to its apprehensions in a far Country: So is the Promise, that he shall behold the Land that is very far off, Isa. 33. 17. He is glad to hear newes ⟨p. 127⟩that they are safe; to hear forgiveness preached, and the Promises insisted on, though he cannot as yet look upon them as his own.

The Merchant resis not here, but he hearkeneth with much solicitousness after the things that should bring home his riches, especially if they have in them his All. Hence such Ships are called Ships of desire, Job 9. 26. Such a man greatly desires the speeding of them to their Port. He considers the Wind and the Weather, all the occasions and inconveniences and danger of the way; And blame him not; his All is at stake. The soul doth so in like manner; it hearkeneth after all the ways and means whereby this forgiveness may be particularly brought home unto it; is afraid of sin, and of Temptation, glad to find a fresh Gale of the Spirit of Grace, hoping that it may bring in his Return from the Land of Promise. This prepares the heart for a spiritual sense of it, when it is revealed.

The Merchant resis not here, but he hearkeneth with much solicitousness after the things that should bring home his riches, especially if they have in them his All. Hence such Ships are called Ships of desire, Job 9. 26. Such a man greatly desires the speeding of them to their Port. He considers the Wind and the Weather, all the occasions and inconveniences and danger of the way; And blame him not; his All is at stake. The soul doth so in like manner; it hearkneth after all the wayes and means whereby this forgiveness may be particularly brought home unto it; is afraid of sin, and of Temptation, glad to find a fresh Gale of the Spirit of Grace, hoping that it may bring in his Return from the Land of Promise. This prepares the heart for a spiritual sense of it, when it is revealed.

Secondly, It so prepares the soul, by giving it a due Valuation of the Grace and Mercy desired. The Merchantman in the Gospel was not prepared to enjoy the Pearl himself, until it was discovered to him to be of great price; then he knew how to purchase it, procure it, and keep it. The soul having by this acting of faith upon the discovery of forgiveness insisted on, come to find that the pearl hid in the field is indeed precious, is both stirred up to seek after possession of it, and to give it its due. Saith such a soul, How excellent, how precious is this forgiveness that is with God? Blessed, yea ever blessed are they who are made partakers of it! What a life of Joy, Rest, Peace, and Consolation do they lead? Had I but their Evidence of an interest in it, and the spiritual consolation that ensues thereon, How would I despise the world, and all the temptations of Satan, and 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.

Secondly, It so prepares the soul, by giving it a due Valuation of the Grace and Mercy desired. The Merchantman in the Gospel was not prepared to enjoy the Pearl himself, until it was discovered to him to be of great price; then he knew how to purchase it, procure it, and keep it. The soul having by this acting of faith upon the discovery of forgiveness insisted on, come to find that the pearl hid in the field is indeed precious, is both stirred up to seek after possession of it, and to give it its due. Saith such a soul, How excellent, how precious is this forgiveness that is with God? Blessed, yea ever blessed are they who are made partakers of it! What a life of Joy, Rest, Peace, and Consolation do they lead? Had I but their Evidence of an interest in it, and the spiritual consolation that ensues thereon, How would I despise the world, and all the temptations of Satan, and rejoyce in the Lord in every condition? And this Apprehension of Grace, also exceedingly prepares and fits the soul, for a receiving of a blessed sense of it, so as that God may have glory thereby.

3. It fits the soul by giving a Right Understanding of it; of its Nature, its Causes, and Effects. At the first, the soul goes no further, but to look after impunity, or freedom from punishment, any way. What shall I do to be saved, is the utmost it ⟨p. 128⟩aims at, Who shall deliver me, how shall I escape? And it would be contented to escape any way; by the Law, or the Gospel, all is one, so it may escape. But upon this discovery of forgiveness treated of, which is made by faith of Adherence unto God, a man plainly sees the nature of it, and that it is so excellent that it is to be desired for its own sake. Indeed when a soul is brought under trouble for sin, it knows not well what it would have. It hath an uneasiness, or disquietment that it would be freed from; a dread of some evil condition that it would avoid. But now the soul can tell what it desires, what it aims at, as well as what it would be freed from. It would have an interest in Eternal Love, have the gracious kindness of the heart of God turned towards it self; a sense of the everlasting purpose of his Will shed abroad in his heart; have an especial interest in the precious blood of the Son of God, whereby 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 comes for, this way alone he would be saved and no other; It sees such a Glory of Wisdom, Love, and Grace in forgiveness, such an Exaltation of the Love of Christ in all his Offices, in all his undertaking, especially in his Death, Sacrifice, and bloodshedding whereby he procured or made Reconciliation for us, that it exceedingly longs after the participation of them.

3. It fits the soul by giving a Right Understanding of it; of its Nature, its Causes, and Effects. At the first, the soul goes no further, but to look after impunity, or freedom from punishment, any way. What shall I do to be saved, is the utmost it ⟨p. 128⟩aims at, Who shall deliver me, how shall I escape? And it would be contented to escape any way; by the Law, or the Gospel, all is one, so it may escape. But upon this discovery of forgiveness treated of, which is made by faith of Adherence unto God, a man plainly sees the nature of it, and that it is so excellent that it is to be desired for its own sake. Indeed when a soul is brought under trouble for sin, it knows not well what it would have. It hath an uneasiness, or disquietment that it would be freed from; a dread of some evil condition that it would avoid. But now the soul can tell what it desires, what it aims at, as well as what it would be freed from. It would have an interest in Eternal Love, have the gracious kindness of the heart of God turned towards it self; a sense of the everlasting purpose of his Will shed abroad in his heart; have an especial interest in the precious blood of the Son of God, whereby Attonement is made for him, and that all these things be testified unto his Conscience in a word of promise mixed with faith. These things he comes for, this way alone he would be saved and no other; It sees such a Glory of Wisdom, Love, and Grace in forgiveness, such an Exaltation of the Love of Christ in all his Offices, in all his undertaking, especially in his Death, Sacrifice, and bloodshedding whereby he procured or made Reconciliation for us, that it exceedingly longs after the participation of them.

All these things in their several degrees, will this discovery of forgiveness in God, without an evidence of an especial interest therein produce. And these will assuredly maintain the spiritual life of the soul, and keep it up unto such an obedience as shall be accepted of God in Christ. Darkness, sorrow, storms, they in whom it is may meet withal, but their eternal condition is secured in the Covenant of God; their souls are bound up in the bundle of life.

From what hath been spoken, we may make some Inferences in our passage concerning the true notion of believing. For,