munication of the Spirit than ordinary, as to a sense and participation of the choice fruits of the death of Christ, procured for those who are justified by their acceptance of the

atonement.

It flourisheth not without his sealing, witnessing, establishing, and shedding abroad, the love of God in our hearts. See Rom. v. 2-5. 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 God's love. If there are no such things, the gospel is not true; if there are, if 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 the world, to counterpoise our sorrows, troubles, and losses and shall we be so foolish as to neglect our only abiding riches and treasures? In particular, as 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.

:

2. For its own fruit, and what it produceth, they are the choicest actings of our souls towards God; as love, delight, rejoicing in the Lord, peace, joy, and consolation in ourselves, readiness to do or suffer, cheerfulness in so doing. If they grow not from this root, yet their flourishing wholly depends upon it. So that surely it is the duty of every believer to break through all difficulties in pressing after this particular assurance. The objections that persons raise against themselves, in this case, may be afterward considered.

2. In ordinary dispensation 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 sin

ners.

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.

Secondly, 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. 1. 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 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 a 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. iv. 4. Ye that did cleave,' or adhere unto the Lord;' that is, who did believe. Josh. xxiii. 8. Cleave,' or adhere 'unto the Lord your God.' The same word is used also in the New Testament, Acts xi. 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 ourselves, or our ways unto

him. Now all this goes no farther than the soul's resignation of itself 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.

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 forgiven. No, but it is only that there is redemption and forgiveness of sins in Christ. So the apostle lays it down, Acts xiii. 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 man's 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 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 gospeldiscovery that a sinner in a saving manner closeth withal. Particular assurance ariseth, or may arise, afterward, and this also is supposed in the assertion.

Secondly, That which is affirmed in it is, that a discovery of forgiveness in God, without any particular assurance of personal interest therein, is a great supportment to a sinentangled soul. And let no man despise the day of this small thing, small in the eyes of some, and those good men also, as if it did not deserve the name of faith. Now, as hath been made to appear, this discovery of forgiveness, is the soul's persuasion, on gospel grounds, that however it be with

him, and whatever his state and condition be, or is like to be, yet that God in his own nature is infinitely gracious, and that he hath determined in a sovereign act of his will from eternity, to be gracious to sinners; and that he hath made way for the administration of forgiveness by the blood of his Son, according as he hath abundantly manifested, and declared in the promises of the gospel. However it be with me, yet thus it is with God; there is forgiveness with him. This is the first thing that a soul in its depths riseth up unto : and it is a supportment for it; enabling it unto all present duties until consolation come from above.

Thus hath it been to, and with, the saints of old; Hos. xiv.3.'Asshur 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 thee the fatherless findeth mercy.' A solemn renunciation we have of all other helps, reliefs, or assistances, civil or religious, that are not God's. 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 lifted 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 seem to lie yet lower in that proposal we have, Joel ii. 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 de manded, 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 farther 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 farther 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 herself, chap. iii. 8. My strength and my hope is perished from the Lord.' And when I cry and shout, he shuts out my prayer;' ver. 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 we take? Shall she give over waiting on God, and say there is no hope? No, saith she, I will not take that way; for, ver. 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 to me;' ver. 20. but yet, somewhat I recall to mind, and therefore have I hope;' ver. 21. It is of the Lord's mercy that we are not consumed, because his compassion fails 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 may be added.

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

1. The soul is enabled thereby to resign itself unto the disposal of sovereign grace, in self-abhorrency, and a renunciation of all other ways of relief: Lam. iii. 29. He putteth his mouth in the dust, if so be there may be hope.' What