Exhortation to the Belief of Forgiveness

We now proceed to the direct uses and practical bearings of the great truth that there is forgiveness with God. The persons concerned in this truth are all sinners whatever: no sort of sinners are unconcerned in it, none are excluded from it: and we include all under two heads. 1. Such as never yet sincerely closed with the promises of grace, and have never received forgiveness from God in believing. These we have already endeavored to undeceive, and to discover those false presumptions whereby they are apt to ruin and destroy their own souls: these we would now guide into safe and pleasant paths, wherein they may find assured rest and peace. 2. Others there are who have received it, but being again entangled by sin, or clouded by darkness and temptations, or weakened by unbelief, know not how to improve it to their peace and comfort. This is the condition of the soul represented in this psalm 5 and which we shall therefore apply ourselves to in a special manner, in its proper place.

Our exhortation, then, is to both. To the first, that they would receive it, that they may have life; to the other, that they would improve it, that they may have peace. To the former, that they would not neglect so great a salvation as is tendered to them; to the latter, that they would stir up the grace of God that is in them, to mix with the grace of God that is declared to them.

I begin with the first class, those who are yet utter strangers from the covenant of grace; who never yet, upon saving grounds, believed this forgiveness; who never have yet once tasted of Gospel pardon. Poor sinners! this word is to you.

Be it that you have heard or read the same instructions before, or others to the same purpose. It is your concern to hear them again. God would have it so; the testimony of Jesus Christ is thus to be accomplished. This counsel of God we must declare, that we may be free “from the blood of all men,” Acts, 20:26, 27, and that not once or twice, but in preaching the word we must “be instant in season, out of season, reproving, rebuking, exhorting, with all long-suffering and doctrine.” 2 Tim. 4-: 2. And wo to you, when God leaves thus speaking to you; when he refuses to exhort you any more, wo unto you. This is God’s departure from any person or people, when he will deal with them no more about forgiveness: “Wo unto them when I depart from them.” Hos. 9: 12. 0 that God v.’ould give such persons seeing eyes and hearing ears, that the word of grace may never more be spoken to them in vain. Now, in our exhortation to such person?, we shall proceed in order according as the importance and the nature of the subject require. Consider, therefore,

I. That, notwithstanding all your sins, all the evil that your own hearts know you to be guilty of, and that hidden mass of sin which is in you, which you are not able to discover; notwithstanding that charge that lies upon you from your own conscience, and that dreadful sentence and curse of the law which you are obnoxious to; notwithstanding all the just grounds you have to apprehend that God is your enemy, and will be 60 to eternity; yet terms of peace and reconciliation ARE PROVIDED AND PROPOSED BETWEEN IIIM AND YOUR

SOUL. This, in the first place, is clearly declared in the psalm on which our discourse is founded. Whatever else it informs us of, this it positively asserts, namely, that there is a way whereby sinners may come to be accepted with God: for there is forgiveness with him, that he may be feared. And we hope that we have not confirmed it by so many evidences in vain. Now, that you may see how great a privilege this is, and how deeply you are concerned in it, consider,

1. That this belongs to you in a« especial manner j it is your peculiar advantage.

It is not so with the angels that sinned. There were never any terms of peace or reconciliation proposed to them, nor ever shall be to eternity. There is no way of escape provided for them. Having once sinned as you have done a thousand times, God spared them not, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment. 2 Pet. 2: 4.

It is not so with them that have died in their sins. Ah! how would many souls, who are departed, it may be not an hour since, out of this world, rejoice for an interest in this privilege, the hearing of terms of peace once more between God and them; but their time is past, their house is left unto them desolate. As the tree falleth, so it must lie: “It is appointed unto men once to die, and after this the judgment.” Heb. 9: 27.

After death there are no terms of peace; nothing but judgment. The living, the living, he alone is capable of this advantage.

It is not so with those to whom the Gospel is not preached. God suffers them to walk in their own ways, and calls them not thus to repentance. The terms of reconciliation, which some fancy to be offered in the shining of the sun and falling of the rain, never brought souls to peace with God. Life and immortality are brought to light only by the Gospel. This is your privilege who yet live, and yet have the word sounding in your ears.

It is not thus with those who have sinned against the Holy Ghost, though yet alive, and living where the word of forgiveness is preached. Blasphemy against him, saith Christ, shall not be forgiven. Matt. 12: 31. There is no forgiveness for such sinners: “Their sin is unto death.” 1 John, 5: 16. And what numbers may be in this condition, God knows!

This word, then, is unto you: these terms of peace are proposed to you. This is that which, in an especial manner, you are to apply yourself unto; and wo to you if you shall be found to have neglected it at the last day. Therefore consider,

2. By whom these terms are proposed to you, and by whom these were procured for you. By whom are they proposed 1 Who shall undertake to be an umpire in the controversy between God and sinners 1 No creature, doubtless, is either meet or worthy to interpose in this matter. ‘’ For who hath known the mind of the Lord, or who hath been his counsellor 1” Wherefore it is God himself who proposes these terms; and not only proposes them, but invites, exhorts, and persuades you to accept of them. This the whole Scripture testifies to. It is fully expressed, 2 Cor. 5: 18-20. He hath provided them, he hath proposed them, and only makes use of men, of ministers, to act in his name. And excuse us if we are a little earnest with you in this matter. Alas! our utmost to which, by zeal for his glory or compassion to your souls, we can raise our thoughts, comes infinitely short of his own pressing earnestness. See Isa. 55: 1-4. Oh infinite condescension! Oh blessed grace! Who is this that thus addresses you 1 It is He against whom you have sinned, of whom you are justly afraid; he whose laws you have broken, and whose name you have dishonored j he who needs not you, nor your love, nor your friendship, nor your salvation. It is he who proposes to you these terms of reconciliation and peace. Consider the exhortation of the apostle, “See that ye refuse not Him that speaketh from heaven.” Heb. 12: 25. Wo be unto your soul, and that for ever, if you should refuse him!

3. By whom were these terms procured for you 1 and by what means 1 Do not think that this matter was brought about by chance, or by an ordinary undertaking. Remember that the proposal made to you this day cost no less than the price of the blood of the Son of God. It is the fruit of the travail of his soul. For this he prayed, he wept, he suffered, he died. And shall it now be neglected or despised by you 1 Will you yet account the covenant to be a common thing 1 Will you exclude yourselves from all benefits of the purpose of those terms, and only leave your souls to answer for the contempt of the price whereby they were purchased 1

4. Consider that you are sinners, great sinners, cursed sinners; some of you, it may be, worse than innumerable of your fellow-sinners were, who are now in hell. God might long since have cast you ofT everlastingly from all expectation of mercy, and have caused all your hopes to perish; or he might have left you alive, and yet have refused any longer to ofTer you terms of mercy. He could have caused your sun to go down at noon-day, and have given you darkness instead of vision. He could respite your lives for a season, and yet swear in his wrath that you should never enter into his rest. It is now otherwise: how long it may be so, neither you nor I know any thing at all. God only knows what will be your time, what your continuance. We are to warn you whilst it is called to-day. And this is that for the present which I have to offer to you: God declares that there is forgiveness with him, that your condition is not desperate nor helpless. There are yet terms of peace proposed to you. Methinks it cannot but seem strange that poor sinners should not at the least stir up themselves to inquire after them. When a poor man had sold himself of old, and his children, to be servants, and parted with the land of his inheritance unto another, because of his poverty; with what heart, do you think, did he hear the sound of the trumpet, when it began to proclaim the year of jubilee, wherein he and all his were to go out at liberty, and to return to his possession and inheritance 1 And shall not poor servants of sin, slaves to Satan, that have forfeited all their inheritance in this world and that which is to come, attend to a proclamation of the year of rest, of the acceptable year of the Lord! And this is done in the tender of terms of peace with God. Do not put it off; this thing belongs to you; the great concern of your souls lies in it. It is a great matter; for, consider,

5. That when the angels came to bring the news of the birth of our Lord Jesus they say, We bring good iidings of great joy to the whole people. Luke, 2:10. What are these joyful tidings 1 What was the matter of this report 1 Why, “This day is born a Savior, Christ the Lord.” ver. 11. It is only this; a Savior is born: a way of escape is provided; and further they do not proceed. Yet this, they say, is a matter of great joy, as it was indeed. It is to every burdened, convinced sinner a matter of unspeakable joy and rejoicing. Oh, blessed words! “a Savior is born.” This gives life to a sinner, and opens a door of hope in the valley of Achor, the first rescue of a sin-distressed soul. It was all that the saints for many ages had to live upon; and that not in the enjoyment, but only the expectation. They lived on that word, “The seed of the woman shall bruise the serpent’s head j” that is, a way of deliverance is provided for sinners. This with all diligence they inquired into, 1 Pet. 1: 10-12, and improved it to their eternal advantage. As of old, when Jacob saw the wagons that his son Joseph had sent to bring him to him, it is said his spirit revived; so did they upon their obscure discovery of away of forgiveness. They looked upon the promise of it as that which God had sent to bring them to him; and they saw the day of the coming of Christ in it, and rejoiced. How much more have sinners now reason so to do, when the substance of the promise is exhibited, and the news of his coming proclaimed to them.

If any one were justly condemned to a cruel and shameful death, and lay trembling in expectation of the execution, and a man designed for that purpose should come to him and tell him that there were terms propounded on which his life might be spared, only he came away, like Ahimaaz, before he heard the particulars; would it not be reviving to him? Would he not cry out. Pray inquire what they are, for there is nothing so difficult that I will not undergo it to free myself from this miserable condition 1 Would it not change the whole frame of the spirit of such a man, and as it were put new life into him 1 And if, instead of this, he should be froward, stubborn, and obstinate, take no notice of the messenger, or say, Let the judge keep his terms to himself, without inquiring what they are; would not such a person be deemed to perish deserved-

1y 1 Doth he not bring a double destruction upon himself j first, of deserving death by his crimes, and then by refusing the good way of delivery tendered to himl I confess it often occurs that men come to inquire after these terms of peace, which, when they are revealed they like them not, but, with the young man in the Gospel, go away sorrowful. The cursed wickedness and misery of such a condition shall be spoken to afterwards. At present I speak to those who never yet attended in sincerity to these terms, nor seriously inquired after them. Think what you please of your condition j choose whether you will think of it or not; pass your time regardless of your present and future state; yet indeed you lie under the sentence of a bitter, shameful and everlasting death. You have made light of it in the midst of all your jollity, ever since you came into this world; but you are in the hand of Him who can, in the twinkling of an eye, destroy both soul and body in hell-fire. In this your condition, men are sent on purpose to let ycu know that there are terms of peace, that there is yet a way of escape for you; and that you may not fail of salvation, they tell you that God, who cannot lie, hath commanded them to tell you so. If you question the truth of what they say, they are ready to produce their warrant under God’s own hand and seal; here then is no room for excuses. Certainly, if you have any care of your eternal state, if you have any drop of tender blood running in your veins towards your own souls, if you have any rational considerations dwelling in your minds, if all be not defaced and obliterated through the power of lust and love of sin, you cannot but consider yourselves unspeakably concerned in this proposal. But now, if you give up yourselves to the power of unbelief, the will of Satan, the love of your lusts, and this present world so as to take no notice of this message from God, nor once seriously to inquire after the nature and importance of the terms proposed; can you escape 1 Shall you be delivered 1 Will your latter end be peace 1 The Lord knows it will be otherwise with you, and that to eternity.

So the apostle assures us, “If our Gospel be hid, it is hid to them that are lost, in whom the god of this world hath blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them.” 2 Cor. 4: 3, 4. If you receive not this word, if it be hid from you, it is from the power and efficacy of Satan upon your minds. And what will be the end ] Perish you must, and that for ever.

Remember the parable of our Savior, “What king, going to make war against another king, sitteth not down first and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand; or else, while the other is yet a great way off, he sendeth an embassage, and desireth conditions of peace.” Luke, 14: 31, 32. He teaches in this parable the necessity that lies on us of seeking peace with God, whom we have provoked, and justly made to be our enemy; as also our utter impotency to resist and withstand him when he shall come forth in a way of judgment and vengeance against us. Bat here lies a difference such as is allowed in all similitudes: amongst men at variance, it is not he who is the stronger and secure of success that sends to the weaker, whom he hath in his power, to accept of terms of peace J but God, who is infinitely powerful, justly provoked, and able to destroy poor sinners in a moment, when now he is not very far off, but at the very door, sends himself an embassage with conditions of peace. And shall he be refused by you 1 Will you yet neglect his offers ‘? How great then will be your destruction!

Forgiveness. *

Hear then once more, poor sin-hardened, senseless souls, “ye stout-hearted and far from righteousness.” Is it nothing to you that the great and holy God, whom you have provoked all your days, and whom you yet continue to provoke, who hath not the least need of you or your salvation, who can, when he pleases, eternally glorify himself in your destruction, should of his own accord send to let you know that he is willing to be at peace with you on the terms he hath proposed] The enmity began on your part, the danger is on your part only ‘, and he might justly expect that the message for peace should begin on your part also: but he begins with you, and shall he be rejected! The prophet well expresses this, “Thus saith the Lord God, the holy One of Israel, In returning and rest shall ye be saved j in quietness and in confidence shall be your strength: and ye would not.” Isa. 30: 15. The love and condescension in these words, on the one hand on the part of God, and the folly and ingratitude mentioned in them on the other hand, are inexpressible. They are fearful words: “But you would not.” Remember this against another day. As our Savior says in like manner to the Jews, ‘^ Ye will not come unto me that ye may have life.” Whatever is pretended, it is will and stubbornness that lie at the bottom of this refusal.

Wherefore, that either you may obtain advantage by it, or that the way of the Lord may be prepared for the glorifying of himself in you, I shall leave this message before all them that read or hear it, as the testimony which God requires to be given unto his grace. There are terms of peace with God provided for you, and tendered to you; it is yet called to-day, “harden not your hearts,” like those of old, who could not enter into the rest of God by reason of unbelief. Heb. 3: 19. Some, it may be, are old in sin, and unacquainted with God J some, it may be, have been great and scandalous sinners; and some, it may be, have reason to apprehend themselves near the grave and hell; some of you, it may be, have your consciences disquieted and galled; and it may be, some are under outward troubles and perplexities that cause you a little to look about youj and some of you, it may be. are in the madness of your natural strength and lusts j your breasts are full of milk, and your bones of marrow, and your hearts of sin, pride and contempt of the ways of God: all is one; this word is unto you all j and I shall only remind you, “that it is a fearful thing to fall into the hands of the living God.” You hear the voice or read the words of a poor worm, but the message is the message, and the word is the word of Him who shaketh heaven and earth. Consider well, then, what you have to do, and what answer you will return to Him who will not be mocked.

But you will say, Why is this matter urged with so much earnestness ‘{ We have heard the same words a hundred times over. The last Lord’s day, such a one or such a one preached to the same purpose; and why need it be insisted on again with so much importunity’?

And is it so indeed, that you have thus frequently been warned, and yet continue in a state of irreconciliation 1 My heart is pained for you, to think of your woful and almost remediless condition. If he that, “being often reproved, hardeneth his neck, shall perish suddenly, and that without remedy,” Prov. 29: 1, how much more will he, who being often invited to peace with God, yet hardeneth his heart and refuseth to hear! Methinks I hear his voice concerning you, “Those, mine enemies, they shall not taste of the supper that I have prepared.” Be it, then, that our message is a common one to you, and you set no value upon it; then take your way and course in sin; stumble, fall, and perish — it is not so slight a matter to poor convinced sinners, that tremble at the word of Godj these will prize it, and improve it. We shall follow, then, that counsel, “Give strong drink unto him that is ready to perish, and wine to those that be of a heavy heart.” Prov. 31: 6. We shall tender this new wine of the Gospel to poor sad-hearted, conscience distressed sinners, sinners that are ready to perish; to them it will be pleasant, they will “drink of it, and forget their poverty, and remember their misery no more.” It shall take away all their sorrow and sadness; when you shall be dtunk with the fruit of your lusts, and lie down, and not rise again.

And now, if any begin to say in their hearts that they would willingly treat with God j ‘’ 0 that the day were come wherein we might approach unto him! Let him speak what he pleaseth, and propose what terms he pleaseth, we are ready to hear.” Then consider,

II. That the terms provided for you, and proposed to you, are equal, holy, righteous, yea, pleasant and EASY. They are not such as a cursed guilty sinner might justly expect, but such as are meet for an infinitely good and gracious God to propose j not suited to the wisdom of man, but full of the wisdom of God. 1 Cor. 2; 6, 7. The poor convinced wretch, thinking of dealing with God, Micah, 6: 6, 7, rolls in his mind what terms he is likely to meet with; and fixes on the most dreadful and difficult terms that can be imagined. If, saith he, any thing be done with this great and most high God, it must be by rivers, thousands and ten thousands, children, first-born; whatever is dreadful and terrible to nature, whatever it is impossible for me to perform, that is it which he looks for. But the matter is quite otherwise ,* the terms are wholly of another nature; it is a way of mere mercy, a way of free forgiveness. The apostle lays it down, Rom. 3: 23-25; it is a way of propitiation, of pardon, of forgiveness in the blood of Christ; the terms are the acceptance of the forgiveness that we

EXHOKTATION TO BELIEVE. f

have described. Who would not think now, that the whole world would fly to him to be made partakers of these terms, willingly accepting of them 1 But it proves for the most part quite otherwise. Men like not this way, of all others. It had been something, says Naaman, if the prophet had come and done so and so; but this, ‘’ Go, wash and be clean,” I do not like it, I am but deluded. Men think that had it been some great thing that was required of them that they might be saved, they would with all speed address themselves to it; but to come to God by Christ, to be freely forgiven, they like it not. Some rigid, austere penances, some compensatory obedience, some satisfactory mortification, or purgatory, had been a better way: this of mere pardon, in and by the cross, is but folly. 1 Cor. 1: 18-20. I had rather, saith the Jew, have it as it were by the works of the law, Rom. 9: 32, and chap. 10: 3. This way of grace and forgiveness I like not. So say others also: so practise others every day; either this way is wholly rejected, or it is mended by some additions; which, with God, is the same as the rejection of it.

Here multitudes of souls deceive themselves and perish. I know not whether it be more difficult to persuade an unconvinced person to think of any terms, or a convinced person to accept of these. Let men say what they will and pretend what they please, yet practically they like not this way of forgiveness. I shall therefore offer some considerations tending to further your souls in the acceptance of the terms proposed.

1. This is the way; these are terms of Gods own choosing; he found out this way, he established it himself. He did it when all was lost and undone; he did it not upon our desire, request, or proposal, but merely of his own accord; and why should we contend with him about it 1 If God will have us saved in a way of mere mercy and forgiveness; if his wisdom and sovereignty be in it, shall we oppose him and say we like it not 1 Yet this is the language of unbelief. Rom. 10: 3, 4’. Many poor creatures have disputed it with God, until at length, being overpowered as it were by the Spirit, they have said, If it must be so, and God will save us by mercy and grace, let it be so, we yield ourselves to his will; and yet throughout they dreamed of nothing but that their own unworthiness merely kept them from closing with the promise of the Gospel.

Thus Satan deceived our first parents, and deprived them of their interest in the covenant of works. The terms of it, saith he, as apprehended by you, are unequal. ‘’ Yea, hath God said, Ye shall eat of every tree of the garden, but of the tree of knowledge of good and evil ye shall not eat, lest ye die;” come, “you shall not die, for God doth know, in the day you eat thereof your eyes shall be opened.” As if he had said, there is no proportion between the disobedience and the threatening: the issue cannot be such as is feared. And by these means he ruined them. Thus also he proceeds to deprive souls of their interest in the covenant of grace, to which they are invited. The terms of it, he says, are unequal, how can any man believe them 1 There is no proportion between the obedience and the promise. To have pardon, forgiveness, life, and a blessed eternity, on believing, who can rest in it 1 And here lies a conspiracy between Satan and unbelief, against the wisdom, goodness, love, grace and sovereignty of God.

The poison of this deceit lies in representing that neither the righteousness nor the mercy of God is infinite, as indeed they are. The apostle, to remove this unbelief, calls us to the pleasure of God: “It pleased God by the foolishness of preaching,” 1 Cor. 1: 21, that is by the Gospel preached, which they esteemed foolishness, to save believers. He suffered men, indeed, to make trial of other ways j and when their insufficiency for the ends men proposed to themselves was manifested, it pleased him to reveal his way. And what are we, that we should contend about it with himl God’s rejection of the way of personal righteousness, and choosing the way of grace and forgiveness, he reveals, Jer. 31:31-34. ‘’Behold the days come, saith the Lord, that I will make a new covenant with the house of Israel and the house of Judah; not according to the covenant which I made with their fathers,” (in which administration of the covenant, as far as it had respect to typical mercies, much depended on their personal obedience,) “but this shall be the covenant that I will make with the house of Israel after those days, saith the Lord: I will put my law in their hearts, and will forgive their iniquity, and remember their sin no more.” Let, then, this way stand, and the way of man’s wisdom and self-righteousness perish for ever.

2. This is the way that, above all others, tends directly and immediately to the glory of God. God h.is ordered all things in this way of forgiveness, so that “no flesh should glory in his presence,” but that “he that glorieth, should glory in the Lord.” 1 Cor. 1: 29, 31. “Where then is boasting 1 It is excluded,- by what law 1 By the law of works % nay, but by the law of faith.” Rom. 3: 27. It might be easily manifested that God hath so laid the design of saving sinners by forgiveness, according to the law of faith, that it is utterly impossible that any soul should, on any account whatever, have the least ground of glorying in itself, either absolutely or in comparison with them that perish. “If Abraham,” saith the apostle, “were justified by works, he hath whereof to glory, but not before God.” Chap. 4:2. The obedience of works would have been so infinitely disproportionate to the reward, which was God himself, that there could have been no glorying before God j yet, in comparison with others

24-8 PORGIVE^’Ess of sin.

who yielded not the obedience required, he would have had whereof to glory j but now this also is cut off by the way of forgiveness, and no pretence is left for any to claim the least share in the glory of it but God alone. And herein lies the excellency of faith, that it gives glory to God, Rom. 4: 20, the denial of which, under various pretences, is the fruit of proud unbelief. And this God will bring all unto, or they shall perish j namely, that shame be ours, and the whole glory of our salvation be his alone. So he expresses his design, Isa. 45: 22-25 j verse 22, he proposes himself as the only relief for sinners: ‘’Look unto me,” saith he, “and be ye saved, all the ends of the earth.” But what if men take some other course, and look to themselves, and so decline this way of mere mercy and grace 1 Why saith he, verse 23, “I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow, and every tongue shall swear.” I have sworn that you shall either do so, or answer for your disobedience at the day of judgment. And how do the saints reply to this 1 verse 24, 25. ‘’ Surely shall one say, in the Lord have I righteousness and strength. In the Lord shall all the seed of Israel be justified, and shall glory.” They bring their hearts to accept of all righteousness from him, and to give all glory to him.

God at first placed man in a blessed state, in which he might have wrought out his own eternal happiness with a great reputation of glory to himself. But “man being in this honor,” saith the Psalmist, ‘’ abode not.” God now fixes on another way, wherein all the glory shall be his own, as the apostle at large sets it forth. Rom. 3: 23-26. Now, neither the way from which Adam fell, nor that wherein some of the angels continued, which were substantially the same, is to be compared with this of forgiveness, as to its bringing glory to

God. I hate curiosity and conjecture in the things of God; yet I think I may boldly say, that, on account of the interposition of the blood of Christ, there comes more glory to God by saving one sinner in this way of forgiveness, than in giving the reward of blessedness to all the angels in heaven; so seems it to appear from that solemn representation we have of the ascription Of glory to God by the whole creation, Rev. 5: 9-13. All centres in forgiveness by the blood of the Lamb.

I insist the more on this, because it lies so directly against that cursed principle of unbelief which reigns in the hearts of the most, and often disquiets the best. That a poor ungodly sinner, going to God with the guilt of all his sins upon him, to receive forgiveness at his hand, doth bring more glory to him than the obedience of an angel, men are not over-ready to think, nor can be prepared for it but by forgiveness itself. And the nature of that unbelief which worketh in convinced sinners, lies in a refusal to give to God the whole glory of salvation. There are many hurtful controversies in religion that are managed in the world with great noise and clamor; but this is the greatest and most pernicious of them all, and it is for the most part silently transacted in the souls of men, although under various forms and pretences. It hath also broken forth in writings and disputations, that is, whether God or man shall have the glory of salvation, or whether it shall be wholly ascribed to God, or man also on one account or other may come in for a share. Now if this be the condition with any of you, that you will rather perish than God should have the glory, what can we say but, Go, ye cursed souls, perish for ever, without the least compassion from God, or any that love him, angels or men.

If you shall say, for your part, you are contented with this course, let God have the glory, so you may “be forgiven and saved j there is yet just cause to suspect lest this be a selfish contempt of God. It is a great thing to give glory to God by truly believing. Such slight returns seem not to have the least relation to it. Take heed that instead of believing, you be not found mockers, and so your bands be made strong.

But a poor convinced sinner may here find encouragement. Thou wouldst willingly come to acceptance with God, and so attain salvation. “Oh, my soul longeth for it!” Wouldst thou willingly take that course for obtaining those ends which will bring most glory to God % “Surely it is meet, and most equal, that I should do so.” What now if one should come and tell thee from the Lord, of a way whereby thou, poor, sinful, self-condemned creature, mightest bring as much glory unto God as any angel in heaven is able to dol “Oh! if I might bring the least glory unto God, I should rejoice in it.” Behold, then, the way which himself hath fixed on for the exaltation of his glory, even that thou shouldst come to him, merely on account of grace in the blood of Christ, for pardon and forgiveness; and the Lord strengthen thee to give up thyself thereunto.

3. Consider, that if this way of salvation be refused, there is no other way for you. We do not propose this way of forgiveness as the best and most pleasant, but as the only way. There is no other name given but that of Christ; no other way but this of forgiveness. Here lies your choice; take this path, or perish for ever. It is a shame, indeed, to our cursed nature, that there should be any need to use this argument, that we will neither submit to God’s sovereignty nor delight in his glory; but seeing it must be used, let it be so. I intend neither to flatter men nor to frighten them, but to tell them the truth as it is. If you continue in your present state; if you rest on what you do, or what you hope to do; if you support yourself with general hopes of mercy, mixed with your own endeavors and obedience — if you come not up to a thorough Gospel-closing with this way of God — if you make it not your all, giving glory to God therein, perish you will and must, and that to eternity. There remains no more sacrifice for your sins, nor way of escape for your soul. You have then not only the excellency of this way to invite you, but the absolute, indispensable necessity of this way to constrain you. And now let me add that I am glad this word is spoken unto you: you and I must one day give account for this discourse, which, if neglected, will prove a sore testimony against you: it will not fare with you as with other men who have not heard the joyful sound. All these words that shall be found consonant to the Gospel, if they are not turned to grace in your heart here, will turn into torment to your soul hereafter. Choose no other way, it will be in vain for you; it will not profit you j and take heed lest you suppose you embrace this way, when indeed you do not.

4. This way is free and open to sinners. He that fled to the city of refuge might lyq have many perplexed thoughts whether he should find the gates of it opened to him or not, and whether the avenger of blood might not overtake and slay him whilst he was calling for entrance. Or, if the gates were always open, yet some crimes excluded men. Numb. 35: 24. It is not so here. Acts, 13: 38, 39.

This is the voice of God, even the Father: Come, saith he, to the marriage, for all things are prepared, no fear of want of entertainment. Matt. 22: 4. Whence the preachers of the Gospel are said, in his stead, to beseech men to be reconciled, 2 Cor. 5: 20. And it is the voice of the Son: Whosoever cometh to God by me, I will in no wise cast out, John, 6: 37. And this is the voice of the Spirit, and of the church, and of all believers, Kev. 22: 17, “The Spirit and the bride say come; and let him that heareth say, Come; and let him that is athirst come j and whosoever will, let him take the water of life freely.” All centre in this, that sinners may come freely to the grace of the Gospel. And it is the voice of all the saints in heaven and earth who have been made partakers of forgiveness; they all testify that they received it freely.

Some indeed endeavor to abase this concurrent testimony of God and man. What is spoken of the freedom of the grace of God they would wrest to the power of the will of man. But the riches and freedom of God’s mercy do not in the least interfere with the efficacy of his grace. Though he proclaim pardon in the blood of Christ indefinitely, according to the fullness and excellency of it, yet he giveth out his quickening grace, to enable men to receive it, as he pleaseth j for he hath mercy on whom he will have mercy: but this lies in the thing itself; the way is open and prepared: and it is not because men cannot enter, but because they will not, that they do not enter. As our Savior tells the Pharisees, “Ye therefore hear not God’s word, because ye are not of God.” John, 8: 47. So he saith, “Ye will not come to me that ye may have life.” John, 5: 40. In the neglect and inadvertency of the most excusable, there is a positive act of their will put forth in refusing Christ, and grace by him; and this is done by men under the preaching of the Gospel every day. There is nothing that, at the last day, will tend more immediately to the advancement of the glory of God, in the inexcusableness of those who obey not the Gospel, than this, that terms of peace, in the blessed way of forgiveness, were freely tendered to them. Some that read or hear this word may perhaps have lived long under the dispensation of the word of grace, and yet, it may be, have never once seriously considered this way of coming to God by forgiveness through the blood of Christ; but they think, that going to heaven is a thing of course, which men need not much trouble themselves about. Do they know what they have done 1 Hitherto all their days they have positively refused the salvation that has been freely tendered to them in Jesus Christ. “Not we,” they will say, “we never had such a thought, nor would for all this world.” Be it known unto you, inasmuch as you have not effectually received him, you have refused him; and whether your day and season be passed or not, the Lord only knows.

5. This way is safe. No soul ever failed in it. There is none in heaven but will say it is a safe way; there is none in hell can say otherwise. It is safe to all that venture on it, so as to enter it. In the old way, we were to preserve ourselves and the way. This preserves itself and us. This is the way which, in the wisdom and lov« of God in Christ, was provided in the room of another, removed out of the way, because it was not safe, nor could bring us unto God. And here observe,

He tells us the first covenant was not faultless; for had it been, there would have been no need of a second. Heb. 8: 7, 8. The commandment, indeed, which was the matter of that covenant, the same apostle informs us to be holy, just and good. Kom. 7: 12. But it was faulty to all ends of a covenant: considering our state as sinners, it could not bring us to God. So he acquaints us, “It was made weak through the flesh,” Rom. 8: 3, that is, by the entrance of sin, and so became useless as to the saving of souls. Be it so then; through our sin and default, this good and holy law, this covenant, was made unprofitable to us: but what was that to God 1 Was he bound to desert his own institution and appointment, because, through our own default, it ceased to be profitable to us 1 Not at all j he might righteously have bound us all to the terms of that covenant, to stand or fall by them to eternity; yet he would not do so.

In his love and grace he finds fault with it, Heb. 8: 8, not in itself and absolutely, but only so far as that he would provide another way, which should supply all its defects in reference to the end aimed at. What way that is, the apostle declares in the following verses. The sum is, ver. 12, “I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.” It is the way of pardon and forgiveness. This is substituted in the room of that insufficient way that was removed.

Let us consider, then, whether the infinitely wise and holy God, pursuing his purpose of bringing souls to himself, laying aside one way of his own appointment as unavailing because of the coming in of sin, against which there was no relief found in it, and substituting another way in the room of it, would not provide such a one as should be absolutely free from the faults which he charged upon that which he removed. That which alone rendered the former way faulty was sin: it could do any thing but save a sinner: this then was to be. and is principally provided against in this way of forgiveness. And we see here how clearly God hath severed, yea, and in this matter opposed these two things; namely, the way of personal righteousness, and the way of forgiveness. He finds fault with the first; what course does he then takel Does he mend it, take from it what seems to be redundant, mitigate its severity, and supply it where it is wanting by forgiveness, and so set it up anewl This, indeed, is the way that many proceed in their notions, and the most in their practice. But this is not the way of God; he takes one utterly away and establishes the other in its place; and men’s endeavors to mix them will be found of little use fo them at the last. I can have no great expectation from that which God pronounced faulty.

Also, the unchangeable principles and foundations that this way is built upon, render it secure and safe for sinners; for, 1. It is founded on the purpose of God, “The Scripture foreseeing that God would justify the heathen through faith.” Gal. 3:8. God would do so, he had purposed and determined to proceed this way; and all the purposes of God are attended with immutability. 2. His promise also is engaged in it, and that given out in the way of a covenant, as has been already declared. And, 3. This promise is confirmed by an oath j and it may be observed that God doth not in any thing interpose with an oath, but what relates to this way of coming to himself by forgiveness. For the oath of God, wherever it is used, respecteth either Christ typically or personally, or the covenant established in him: for, 4. This way is confirmed and ratified in his blood; from whence the apostle at large evinceth its absolute security and safety. Heb. 9. Whatever soul, then, on the invitation under consideration, shall give up himself to come to God by the way proposed, he shall assuredly find absolute peace and security in it. Neither our own weakness from within, nor the opposition of any or all our enemies from without, shall be able to turn us out of this way. See Isa. 35: 4-10.

In the other way of salvation by our good deeds, every individual stands upon his own foundation and must do so to the last and utmost of his continuance in this world. You are desirous to go to God, to obtain his favor, and come to an enjoyment of him. What will you do % what course will you fix upon for obtaining these ends If you were so holy, so perfect, so righteous, so free from sin, as you could desire, you should have some boldness in going to God. But if this be the way you choose, then remember, you stand upon your own personal account all your days, and if you fail in the least, you are gone for ever: for” whosoever shall keep the whole law, and yet offend in one point.

he is guilty of all.” James, 2: 10. And what peace can you possibly obtain whilst this is your condition”? But in the way of forgiveness we all stand upon the account of one common Mediator, in whom we are complete. Col. 2: 10. And the want of a due improvement of this truth is a source of discomfort to many souls. Suppose a man to look upon himself as loosed from the covenant of works, wherein exact and perfect righteousness is rigidly required; and to be called to Gospel, evangelical obedience, to be performed in the room thereof, in sincerity and integrity: yet if he must stand in this way purely on his own account, he will never be able to make his comfort hold out to the end of his journey. There will be found in the best of men so many particular failings as to impeach their integrity; and so many questionings will arise, through the darkness of their minds and power of their temptations, as will give but little rest to their souls. Here lies the great security of this way j we abide in it on account oi the faithfulness and ability of our common Mediator Jesus Christ.

This is another consideration, strengthening our invitation to close with the true way of coming to God. There is nothing wanting that is needful to give infallible security to any soul that shall venture himself upon it. There are terms of peace proposed. These terms are excellent and holy, and chosen of God, tending to his glory, free and safe to sinners. What has any soul in the world to object against them 1 and in what do men repose their trust and confidence, while neglecting this great salvation? Is it in their lusts and sins, that they will yield them as much satisfaction as they shall desire 1 Alas! they will ruin them and bring forth nothing but death. Is it in the world] it will deceive them J the fashion of it passeth away. Is it in their duties and righteousness! they will not relieve them, for did they follow the law of righteousness they could not obtain the righteousness of the law. Is it in the continuance of their life 1 Alas! it is but a shadow, a vapor that appeareth for a little while. Is it in a future amendment and repentance 1 Hell is full of souls perishing under such resolutions. Only this way of pardon remains, and yet of all others it is most despised. I have one more consideration here to add.

6. Consider that this is the only way to enable you to obedience and to render what you do acceptable to God. It may be that you are under the power of convictions, and have made engagements with God to live to him, to keep yourself from sin, and’to follow after holiness. It may be you have done so in afflictions, dangers, sicknesses, or on the receipt of mercies j but yet you find that you cannot come to stability or constancy in your course. You break with God and your own soul, which fills you with new disquiet, or else hardens you and makes you secure and negligent j so that you return to your purpose no oftener than convictions or afflictions befall you anew. This condition is ruinous, which nothing can deliver you from but closing with forgiveness. For,

All that you do without this, however it may please your mind or ease your conscience, is 7iot at all accepted w’xih. God. Unless this foundation be laid, all that you do is lost; all your prayers, all your duties are an abomination to the Lord. Until peace is made with him, they are but the acts of enemies, which he despises and abhors; you run, it may be, earnestly, but you run out of the way; you strive, but not lawfully, and shall never receive the crown. True Gospel obedience is the fruit of the faith of forgiveness j whatever you do without it, is but a building without a foundation, a castle in the air. You may see the order of Gospel obedience, Eph. 2: 7-10. The foundation must be laid in grace j riches of grace by Christ, in the free pardon and forgiveness of sin. From hence must the works of obedience proceed, if you would have them to be of God’s appointment, or find acceptance with him. Without this, God will say of all your services, worship, obedience, as he did to the Israelites of old, Amos, 5: 21-25, I despise it all, reject it all. It is not to him, nor to his glory. Now, if you are under convictions of any sort, there is nothing you more value, nothing you more place your confidence in, than your duties, your repentance, your amendment, what you do, and what in good time you will be. Are you not conscious that you would be greatly unwilling to lose all the hopes and all expectations which you have from hence % to have no other reception with God, than if all this while you had been wallowing in your sins 1 Yet thus it is with you, if you have not begun with God on his own terms. If you have not received the atonement in the blood of his Son, if you are not made partakers of forgiveness, if your persons are not pardoned, all your duties are accursed.

This alone will supply such motives and encouragements to obedience as will give you life and delight in it. You perform duties, but it is with heaviness, fear, and in bondage. If you could do as well without them as with them; if conscience would be quiet, and hope of eternity hold out, you would omit them for ever. This makes all your obedience burdensome, and you cry out in your thoughts, “Behold, what a weariness is it!”i The service of God is the only drudgery of your lives’^ which you dare not omit, and delight not to perform.’ From this wretched frame nothing can deliver you but this closing with forgiveness. This will give you such motives, such encouragements as will greatly influence you. It will give you freedom and cheerfulness in all duties of Gospel obedience. You will find a constraining power in the love of Christ; a freedom from bondage, when the Son truly hath made you free. Faith and love will work genuinely and naturally in your spirits; and that which was your greatest burden will become your chief joy. 2 Cor. 6: 1. Thoughts of the love of God, of the blood of Christ, of the covenant of grace, and sense of pardon in them, will enlarge your hearts and sweeten all your duties. You will find a new life, a new pleasure, a new satisfaction, in all that you do. Have you yet ever understood the saying of the wise man, Prov. 3: 17, “The ways of wisdom are pleasantness, and her paths are peace 1” Have the ways of holiness, of obedience, of duty, been so to youl Whatever you pretend, they are not, they cannot be so whilst you are strangers to that which alone can render them so to you. I speak to them that are under the law. Would you be free from that bondage, that galling yoke in duties of obedience 1 Would you have all that you do towards God a delight and pleasantness to youl This, and this alone, will eflect it.

260 roRG^vE^Ess of sin.

This will place all your obedience on a sure and right basis; €ven the same that is fixed on in the Gospel. For the present, all that you do is indeed but to compound with God for your sin j you hope, by what you do for him and to him, to buy off what you have done against him, that you may not fall into the hands of his wrath and vengeance. This makes all you do to be irksome. As a man that labors all his days to pay an old debt, and brings in nothing to lay up for himself, how tedious and wearisome is his toil! It is likely that by and by he will give over, and run away from his creditor. So it is in this case: men who have secret reserves of recompensing God by their obedience, every day find their debt growing upon them, and have every, day less hope of making a satisfactory payment. This makes them weary, and for the most part they faint under their discouragements, and at length they fly wholly from God. This way alone will give peace to your conscience: it will give you to see that all your debts are paid by Christ, and freely forgiven to you by God. So that what you do is of gratitude or thankfulness, and leads to the glory of God, the honor of Christ, and your own comfortable account at the last day. This encourages the soul to labor, to trade, to endeavor; all things now conspire to his spiritual advantage.

This is the sum of what has been said: the obedience that you perform under your convictions is burdensome and unpleasant to you; and it is altogether unacceptable to God. You lose all you do, and all that you hope to do hereafter, if the foundation be not laid in the receiving of pardon in the blood of Christ. It is high time to cast down all that vain and imaginary fabric which you have been erecting, and to go about laying a new foundation which you may safely and cheerfully build upon; a building that will abide for ever.

Again, it is a way so excellent, so precious, so near the heart of God, so relating to the blood of Christ, that the neglect of it will assuredly be sorely revenged of the Loi’d. Let not men think that they may despise the wisdom and love of the Father, the blood of the Son, and the promises of the Gospel with impunity. Let us, in few words, take a view of what the Holy Ghost speaks to this purpose. There are three ways whereby the vengeance due to the neglect of closing with forgiveness or gospel-grace is expressed.

It is done positively; “He that believeth not shall be DAMNED.” Mark, 16: 16. That is a hard word; many men cannot endure to hear it. They would not have it named, and are ready to fly in the face of him from whose mouth it proceeds. But let not men deceive themselves, this is the softest word that mercy, and love itself, that Christ, that the Gospel speaks to despisers of forgiveness?. It is Christ who is this legal terrifying preacher; it is he who cries out, “If you believe not, ye shall be damned;” and he will come himself in flaming fire, to take vengeance on them that obey not the Gospel. 2 Thess. 1: S. This is the end of the disobedient, if God, if Christ, if the Gospel may be believed.

The penalty of this unbelief is contrasted with the vengeance due to the breach of the law. We are, in the preaching of forgiveness by Christ, to them that perish, a savor of death unto death; 2 Cor. 2: 16; a deep death, a sore condemnation; so, Heb. 10: 29, “Of how much sorer punishment, suppose ye, shall he be thought worthy 1” Sorer than ever was threatened by the law, or inflicted for the breach of it; not as to the kind, but the degree of punishment. Hence arises the addition of many stripes.

It is also expressed by way of admiration at the inex* pressibleness and unavoidableness of the punishment due to such sinners; ‘’ How shall we escape, if we neglect so great salvation V Heb. 2: 3. Surely if there is no way for men to escape, they shall unavoidably perish who neglect so great salvation. So the Holy Ghost says, “What shall be the end of them that obey not the Gospel V 1 Pet. 4: 17. What understanding can reach to an apprehension of their miserable and woful condition 1 None can, saith the Holy Ghost; nor can it be spoken to their capacity; ah! what shall be their end 1 There remains nothing but a “certain fearful looking for of judgment and fiery indignation, that shall consume the adversaries.” Heb. 10: 27. A certain fearful expectation of astonishing things that cannot be comprehended.

In view of what has been said, let us now a little confer together with the words of truth and sobriety. I speak to such poor souls, as, having deceived themselves or neglected utterly their eternal condition, are not as yet really, and in truth, made partakers of this forgiveness. Your present state is sad and deplorable; there is nothing but the woful uncertainty of a dying life between you and eternal ruin. The persuasion you have of forgiveness is good for nothing but to harden you, and destroy you j it is not the forgiveness that is with God; nor have you taken it up on gospel-grounds or evidences. You have stolen painted beads, and take yourselves to be lawful possessors of pearls and jewels.’ As you are, then, any way concerned in your own eternal condition, into which you are entering, (and how soon you shall be in it you know not,) prevail with yourselves to attend a little to the exhortation that lies before you. It is your own business that you are entreated to have regard to.

1. Consider seriously on what you are founding your hopes and expectations for eternity. Great men, and wise in other things, are here very apt to deceive themselves. They suppose they think and believe very differently from what they do, as their cry at the last day will manifest. Give your attention a little to the subject. Do you seriously think of these things’? Or, are you so under the power of ignorance and darkness that you neglect and despise theml Or, do you rise up and lie down, and perform some duties, or neglect them, with great coldness, remissness, and indifference of spirit, like Gallic, not much caring for these things 1 Or, do you relieve yourselves with hopes of future amendment, purposing that, if you live, you will be other persons than you are, when such and such things are accomplished ] Or, do you not hope well in general on account of what you have done and will do 1 If any of these be your condition, it is unspeakably miserable. You lie down and rise up under the wrath of the great God, who will prevail at last, and there shall be none to deliver. If you say, Nay, this is not our state, we rely on mercy and forgiveness: then let me, in the fear of the great God, entreat a few things j’ct further of you.

2. That you would seriously consider whether the forgiveness you rest on, and hope in, be true gospel-forgiveness which we have described f or is it only a general apprehension of impunity though you are sinners: that God is merciful, and you hope that you shall escape the vengeance of hell fire 1 If it be thus with you, forgiveness itself will not relieve you. Gospel pardon is a thing of another nature: it hath its spring in the gracious heart of the Father; is made out by a sovereign act of his will; rendered consistent with the glory of his justice and holiness by the blood of Christ; by which it is purchased in the covenant of grace. If you say, Yea, this is the forgiveness we rely upon, it is that which you have described; then I desire further, that you would,

3. Examine your own hearts how you came io have an interest in this forgiveness, to close with it, and to have a right to it. A man may deceive himself as eflectually hj supposing that true riches are his when they are not, as by supposing his false and counterfeit money to be good and current; how, then, came you to be interested in this gospel-forgiveness 1 If it hath come to you, you know not how; if a lifeless, barren, inoperative persuasion of it hath crept upon your minds; be not mistaken, God will come and require his forgiveness at yaur hand, and it shall appear that you have had no part nor portion in it. If you shall say. Nay, but we were convinced of sin, and rendered exceedingly unquiet in our consciences, and on that account looked out after forgiveness, which hath given us rcstj then I desire,

4’. That you would diligently consider to what ends and purposes you have received and do make use of this gospel-forgiveness. Hath it been to make up what was wanting, and to get quiet in your own consciences! that, whereas you could not answer your convictions with your duties, you would seek for relief from forgiveness. This, and innumerable other ways there are whereby men may lose their souls when they think all is well with them. Whence is that caution of the apostle, ‘^ Looking diligently, lest any one should seem to fail, or come short of the grace of God.” Heb. 12: 15. Men come short of it, when they pretend themselves to be in pursuit of it j yea, to have overtaken and possessed it. Now, if any of these should prove to be your condition, I desire,

5. That you would consider seriously whether it be not high time for you to look out for a way of deliverance and escape, that you may save yourselves from this evil world and fly from the wrath to come. The Judge stands at the door. Before he deal with you as a judge, he knocks with a tender of mercy. Who knows but this may be the last time 1 Be you old or young, you have but your season, but your day j it may perhaps be night with you when it is day with the rest of the world. Your sun may go down at noon; and God may swear, that you shall not enter into his rest. If you are then resolved to continue in your present condition, I have no more to say. I am pure from your blood, in that I have declared to you the counsel of God j and so I must leave you to an exposed trial between the great God and your souls at the last day. Poor creatures! I tremble even to think how he will tear you in pieces.

Forgiveness. 12 when there shall be none to deliver. Methinks I see your poor, destitute, forlorn souls, forsaken of the pleasures of sin, of the world, friends, angels, men, trembling before the throne of God, full of horror and fearful expectation of the dreadful sentence. O that I could mourn over you so as to prevail with you, whilst you are yet joined to all the living; while there is yet hope. O that in this your day you knew the things of your peace!

If you say. Nay, but we will seek the Lord whilst he may be found, we will draw nigh to him before he cause darkness; then consider, I pray,

G. What Joshua told the children of Israel when they formed such a resolution and cried out, “We will serve the Lord our God.” chap. 24<: 18. “Ye cannot serve the Lord for he i& an holy God, a jealous God, he will not forgive your transgressions nor your sins.” If you go to him upon your own account, and in your own strength, with your own best endeavors and duties, you will find him too holy for you to deal with. You will obtain neither acceptance of your persons nor pardon of your sins. But you will say. These are heavy tidings. If we sit still, we perish j and if we rise to be doing, it will not be better; is there no hope left for our souls 1 must we pine away under our sins, and the wrath of God for everl God forbid. There are yet other directions remaining, to guide you out of these entanglements. Wherefore,

7. Ponder seriously on what has been spoken of this way of approaching to God. Consider it in its own nature as to all the ends and purposes for which it is proposed of God. Consider whether you approve of it or not.

Do you judge it a way fitted to bring glory to God 1 Doth it answer all the wants and distresses of your souls 1 Do you think it excellent, safe and glorious to those who have entered it 1 Or, have you any thing to object against it 1 Keturn your answer to Him in whose name and by whose appointment these words are spoken to you. If you say, “We are convinced that this way of forgiveness is the only way for the relief and deliverance of our souls, then,

8. Abhor yourselves for all your blindness and obstinacy whereby you have hitherto despised the love of God, the blood of Christ, and the tenders of pardon in the Gospel. Be abased and humbled to the dust in a sense of your vileness. And,

9. Labor to exercise your hearts greatly with thoughts of that abundant grace which is manifested in this way of sinners coming to God; as also, of the excellency of the Gospel wherein it is unfolded. Consider the eternal love of the Father, which is the fountain and spring of this whole dispensation; the inexpressible love of the Son, in establishing and confirming it, in removing all binderances and obstructions by his own blood, bringing forth to beauty and glory this redemption or forgiveness of sin. And let the glory of the Gospel, which alone makes this discovery of forgiveness in God, dwell in your hearts. Let your mind be exercised about these things. You will find effects from them above all that hath as yet been wrought in your souls. What for the most part have you hitherto been conversant about? When you have risen above the turmoil of lusts and corruptions in your hearts, the entanglements of your callings, business and affairs, what have you been able to raise your hearts tol Perplexing fears about your condition, general hopes, without savor or relish, yielding you no refreshment j legal commands, bondage duties, distracted consciences, broken purposes and promises by which you have been tossed up and down without any certain rest. And what effects have these thoughts produced! Have they made you more holy and more humble? Have they given you delight in God and strength to new obedience 1 Not at all. Where you were, there you still are, without the least progress But now bring your souls to these springs, and try the Lord, if from that day you be not blessed with spiritual stores.

10. If the Lord be pleased to carry on your souls thus far, then stir up yourselves to choose and close with the way of forgiveness that has been revealed. Choose it only, choose it in the comparison with and in opposition to 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 j 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 which you are choosing.

If now the Lord shall be pleased to persuade your hearts to enter upon the path marked out before you, and shall carry you on through the various exercises of it unto this exercise of true faith, God will have the glory, the Gospel will be exalted, and your own souls shall reap the eternal benefit of this exhortation.

But now, if, notwithstanding all that has been said, all the invitations you have had, and the encouragements that have been held out to you, you will continue to despise this so great salvation, and will live and die in the state wherein you are; why, then, as the prophet said to the wife of Jeroboam, Come near, for I am sent unto you with heavy tidings. I say, then,

11. If you resolve to continue in the neglect of this salvation, and shall do so, then you shall be cursed of the Lord, with all the curses that are written m the law, and all the curses that are denounced against despisers of the Gospel. Yea, you shall be anathema maranatha; cursed in this world until the coming of the Lord j and when the Lord comes, be cursed from his presence into everlasting destruction. Yea, all the holy angels of God shall curse you as the obstinate enemies of their King and Head, the Lord Jesus Christ: the church of Christ shall curse you as despisers of that love and mercy which is their portion, their life, their inheritance: all the saints of God, all that love the Lord shall curse you and rejoice to see the Lord coming forth mightily, and prevailing against you to your everlasting ruin. Why should any one have a thought of compassion towards those who despise the compassion of God or of mercy towards those who trample on the blood of Christ 1 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 1 shall we desire your salvation with the despoiling God of his honor 1 Nay, God forbid; we hope to reign and rejoice with Christ, even while we see all that vengeance and indignation that is in the right hand of God, poured out unto eternity upon your souls. Prov. 1: 21-33.