Rules for Obtaining Forgiveness, Continued

Rule V. Distinguish between Unbelief and Jealousy.

There is a twofold unbelief. 1. That which is universal and privative, such as is in all unregenerate persons; they have no faith at all: that is, they are dead, and have no principle of spiritual life. This I speak not of J it is easily distinguished from every grace, being the utter enemy and privation, as it were, of all grace. 2. There is an unbelief, partial and negative, consisting in a staggering at, or questioning of the promises. This is displeasing to God, a sin which is attended with unknown aggravations, though men usually indulge it in themselves. It is well expressed. Psalm 78: 19, 20. God had promised his presence to the people in the wilderness, to feed, sustain, and preserve them. How did they entertain these promises of God ‘* Can he,” say they, “give bread *? Can he give flesh unto his people 1” What great sin or offence in this inquiry! Why, ver. 19, this is called speaking against God: *’ They spake against God; they said. Can he furnish a table in the wilderness V Unbelief, in questioning the promises, is a speaking against God, a limiting of the Holy One of Israel, as it is called, ver. 4-1; an assigning bounds-to his goodness, power, and grace, according to what we find in ourselves j which he abhors. By this unbelief we make God like ourselves; that is, our limiting him, expecting no more from him than either we can do, or see how it may be done. This, you will say, was a great sin in the Israelites, because they had no reason to doubt or question the promises of God. But when they were so many thousand families that had not one bit of bread nor drop of water beforehand for themselves and their little ones, there is no doubt but they thought themselves to have as good reason to question the promises as any of you can think that you have. We are ready to suppose that we have all the reasons in the world, every one supposes he has those more cogent than any other has, to question the promises of grace, pardon, and forgiveness: and therefore the questioning of them they think is not their sin, but their duty. But pretend what we will, this is speakings against God, limiting him, and keeping ourselves from steadfastness and comfort.

But there may be a jealousy in a gracious heart concerning the love of Christ, which is acceptable to him, at least which he is tender towards, that may be mistaken for this questioning of the promises by unbelief, and so help to keep the soul in darkness. Love is the root; but yet it bears fruit which is bitter, though it be wholesome; which fills the soul with great perplexities, and makes it cry out for a nearer and more secure admission into the presence of Christ: “Set me,” saith the spouse, ‘’as a seal upon thy heart, as a seal upon thine arm, for jealousy is cruel as the grave.” I cannot bear this distance from thee, these fears of my being disregarded by thee:” Set me as a seal on thy heart.**

Now, this spiritual jealousy is the solicitude of the mind of a believer, who has a sincere love for Christ, as to the good will of Christ towards it, arising from a consciousness of its own unworthiness to be beloved, or accepted by him. All causeless jealousy arises from a secret sense and conviction of unworthiness, and a high esteem of him that is the object of it. So it is with this spiritual jealousy; the root of it is love, sincere love, that cannot be quenched by waters nor drowned by floods, ver. 7, which nothing can utterly prevail against. This gives the soul high thoughts of the glorious excellences of Christ, fills it with admirartion of him; and these are mixed with a due sense of its own baseness, vileness, and unworthiness to be owned by him, or accepted with him. Now, if these thoughts, on the one hand and on the other, be not guided aright by faith, which alone can show the soul how the glory of Christ consists principally in this, that he, being so excellent and glorious, is pleased to love us with love inexpressible, who are vile and sinful j questionings about the love of Christ, and those attended with much anxiety of mind, will arise. Now, this frame may sometimes be taken for questioning the promises of God, and that be regarded as a defect in faith which is an excess of love, or is, at most, such an irregular acting of it as the Lord Christ will be very tender t6- wards, and which is consistent with peace and a due sense of the forgiveness of sins. Mistake not, then, these, one for another, lest much causeless unquietness ensue in the judgment which you are to make of yourselves.

But you will say, How shall we distinguish between this ujibelief and jealousy so as not causelessly to be disquieted and perplexed I answer briefly,

1. Unbelief, working in the questioning of the promises of God, is weakenings disheartening dispiriting. It hinders the soul in spiritual duties, and weakens it both as to delight and strength. The more any one questions the promises of God, the less life, power, joy and delight in obedience he has. For faith is the spring and root of all other graces; and, according as it thrives or abates, so do they all. Men think sometimes that their uncertainty of the love of God, and of acceptance with him by the forgiveness of sin, urges them to the performance of many duties, as they can have no rest or peace in the omission of them. It may be it is so; yea, this is the state and condition with many. But what are these duties 1 and how are they performed 1 and what is their acceptance with God 1 The duties themselves are legal both in the principle whence they proceed and the end to which they are used. Their principle is legal fear, and their end is legal righteousness; the whole attendance on them is a seeking of righteousness as it were by the works of the law j and how are they performed I Plainly with a bondage of spirit j without love, joy, liberty, or delight; their aim is to quiet conscience, to pacify God j all in opposition to the blood and righteousness of Christ. And are they accepted with God’? Let them be multiplied ever so much, he every where testifies that they are abhorred by him. All questioning of the promises weakens and discourages the soul, and makes all gospel-obedience wearisome and burdensome.

But the jealousy that is exercised about the person and love of Christ to the soul is quite of another nature, and produces other effects. It cheers, enlivens and enlarges the soul; stirs up to activity, earnestness and industry in its inquiries and desires after Christ. “Jealousy,” saith the spouse, “is cruel as the grave j” therefore “set me as a seal upon thy heart, as a seal upon thy arm.” It makes the soul pant after nearer and more assured communion with Christ; it stirs up vigorous and active spirits in all its duties. Every doubt and fear it generates within concerning the love of Christ stirs up the soul to more earnestness after him, delight in him, and sedulous watching against every thing that may keep it at a distance from him, or occasion him to hide, withdraw, or absent himself from it.

2. Unbelief, that works by questioning the promises, is universally 5e//i.?/^y it begins and ends in self. Selflore, in desires after freedom from guilt, danger and punishment is the life and soul of it. If this end be attained it is enough. It has no delight in God j nor doth it care what way it be attained, so it may be attained. Many such persons have persuasions that they shall be freed from death and hell — be it by the works of the law, or by the observance of any inventions of their own — they are not solicitous whether or not any glory arises to God from his grace and faithfulness.

The jealousy we speak of has the person of Christ and his excellency for its constant object. These fill the mind in many and various thoughts, still representing him more and more amiable and desirable to the soul. So doth the spouse, upon the like occasion, as you may see at large. Cant. 5: 9-16. Being at some loss for his presence, (for he had withdrawn himself,) not finding her wonted communion and intercourse with him J fearing that, upon her provocation, she might forfeit her interest in his love, she turns to the consideration of all his excellences, and thereby the more inflames herself unto desires after his company and enjoyment.

Rule VI. Distinguish between faith and spiritual sense.

This rule the apostle gives us, “We walk by faith, not by sight.” 2 Cor. 5:7. It is the sight of glory that is especially here intended. But faith and sense, in any kind, are clearly distinguished: that maybe ‘’believed’ which is not “felt;” yea, it is the will and command of God that faith should stand and do its work where all sense fails. Isa. 50: 10. And it is with spiritual sense in this matter as it is with natural. Thomas would not believe unless he saw the object of his faith with his eyes or felt it with his hand j but, saith our Savior, “Blessed are they who believe and have not seen j” who believe upon the testimony of God without the help of their own sense or reason. And if we will believe no more of God, of his love and grace, and of our acceptance with him, than we have a spiritual affecting sense of, we shall be many times at a loss. Sensible impressions from God’s love are great springs of joy; but they are not absolutely necessary to peace, nor to an evidence that we believe.

We deal thus with the vilest person living; we believe him whilst we have the certainty of our sense to secure us. And if we deal so with God, what is there in our so doing praiseworthy? The prophet tells us what it is to believe in respect of providence. Heb. 3: 17. When there is nothing left outward and visible to support us, then to rest quietly on God, that is to believe. So Psalm 63: 26. And the apostle, in the example of Abraham, shows us what it is to believe with respect to a special promise: “Against hope he believed in hope.” Rom. 4: 18. When he saw no outward ordinary means for the accomplishment of the promise, when innumerable objections arose against any such hope as might have respect to such means, yet he resolved all his thoughts into the faithfulness of God in the promise, and therein raised a new hope in its accomplishment j so in hope believing against hope.

It is necessary that you observe what I intend by this spiritual sense, which you must learn to distinguish from faith j and to know that true faith, interesting the soul in forgiveness, may be without it, that so you may not conclude there is a real want of pardon, from the want of the refreshing sense of it.

Grace in general may be referred to under two heads: 1. Our acceptance with God, or the forgiveness of sin, through Christ; and, 2d. The grace of sanctification from God in Christ. Of each of these there is a spiritual sense or experience to be obtained j in both distinguished from faith that gives us a real interest in forgiveness.

Of the spiritual sense that we have of acceptance with God there are sundry parts or degrees: to this belongs peace with God, “Being justified by faith, we have peace with God.” Rom. 5: 1. This peace is the rest and composure of the soul emerging out of trouble on account of the reconciliation made for it by the blood of Christ: it implies a freedom from trouble, and a rest, satisfaction and contentment in the condition attained. And this, at least the second part of it, belongs to the spiritual sense that we inquire after. Again, there is in it joy in the Holy Ghost, called “joy unspeakable and full of glory,” ] Pet. 1: 8 j as also “glorying in the Lord” on account of his grace, Isa. 45: 25, with many like effects proceeding from a shedding abroad of the love of God in our hearts. Rom. 5: 5.

Yea, you say these are the things you aim at; these are the things you would attain, and be filled with. It is this peace, this joy, this glorying in the Lord that you would always be in possession of. I say, you do well to desire them, to seek and labor for them j they are purchased by Christ for believers: but you will do well to consider under what notion you desire them. If you look on these things as belonging to the essence of faith, without which you can have no real interest in forgiveness or acceptance with God, you greatly deceive your own soul, and put yourself out of the way of obtaining them. These things are not believing, nor adequate effects of it, so as immediately to be produced wherever faith is; but they are such consequences of it as may or may not ensue, according to the will of God. Faith is a seed that contains them virtually j and out of which they may be, in due time, educed by the working of the word and Spirit. And the way for any soul to be made partaker of them is to wait on the sovereignty of God’s grace, who createth peace in the exercise of faith upon the promises. He then that would place believing in these things, and will not be persuaded that he doth believe until he is possessed of them, both loses the benefit and comfort of what he hasj and, neglecting the due acting of faith, puts himself out of the way of attaining what he aims at.

These things, therefore, are not needful to give you a real saving interest in forgiveness, as it is tendered in the promises of the Gospel by the blood of Christ. And, it may be, it is not the will of God that ever you should be entrusted with them. It may be, it would not be for your advantage so to be. Some servants must have their wages kept for them to the year’s end, or it will do them no good. It may be, some persons would be such spendthrifts of satisfying peace and joy, and be so diverted by them from attending to some necessary duties, as humiliation, mortification, and self-abasement, without which their souls cannot live, that it would not be much to their advantage to be intrusted with them. It is from the same Divine care and love that peace and joy are detained from some believers and granted to Others.

You are, therefore, to receive forgiveness by a pure act of believing, in the way already described; and are not to think it is not in you, unless you have constantly a spiritual sense of it in your heart. See, in the mean time, that your faith bringeth forth obedience, and God, in due time, will cause it to bring forth peace.

Much the same may be said concerning the grace we have from God in Christ for our sanctification. When the soul cannot find this in itself, when it has not a spiritual sense and experience of its power, when it cannot evidently distinguish it from that which is not right or genuine, it is filled with fears and perplexities, and thinks it is yet in its sins. He is so indeed who hath no grace in him; but not he always who can find none in him: these are diflerent things. A man may have grace, and yet not have it at some times much acting; he may have grace for life, when he has it not for fruitfulness and comfort, though it be his duty so to have it. Rev. 3: 2; 2 Tim. 1:6. And a man may have grace acting in him, and yet not know, not be sensible that he has acting grace. We see persons frequently under great apprehension that they have no grace at all, who yet, at the same time, to the clearest conviction of all who are able to discern spiritual things, sweetly and genuinely act faith, love, submission to God, and that in a high and eminent manner. Psalm 88. The Psalmist complains that he was free among the dead, a man of no strength, ver. 4, 5, as one who had no spiritual life, no grace. This afflicted his mind, and almost distracted him, vcr. 15 j and yet there can be no greater eyressions of faith and love to God than are mixed with his complaints.

These things, I say then, are not to be judged of by spiritual sense j but we are to live by faith about them. And no soul ought to conclude, that because it has not the one, it has not the other; that because it has not joy and peace, it has no interest in pardon and forgiveness.

Rule VII. Mix not foundation and building-work together.

Our foundation in dealing with God is Christ alone, mere grace and pardon in him. Our building is by holiness and obedience, as the fruits of that faith by which we have received the atonement. And great mistakes there arc in this matter, which bring great entanglements on the souls of men. Some are all their days laying the foundation, and are never able to build upon it any comfort to themselves or usefulness to others; and the reason is, because they will be mixing with the foundation stones that are fit only for the building. They will be bringing their obedience, duties, mortification of sin, and the like, to the foundation. These are precious stones to build with, but unmeet to be first laid, to bear upon them the whole weight of the building. The foundation is to be laid, as was said, in mere grace, mercy, pardon in the blood of Christ. This the soul is to accept of, and to rest in as mere grace, without the consideration of any thing in itself, but that it is sinful and obnoxious to ruin. This it finds a difficulty in, and would gladly have something of its own to mix with it. It cannot tell how to fix these foundation-stones without some cement of its own endeavors and duties j Ro’LES FOR OBTAINING FORGIVENESS. 305

and because these will not mix, they spend a fruitless labor about it all their days. But if the foundation be of grace, it is not at all of works j for otherwise grace is no more grace. If any thing of our own be mixed with grace in this matter, it utterly destroys the nature of grace j which, if it be not alone, does not exist at all.

But does not this tend to licentiousness 1 does not this render obedience, holiness, duties, mortification of sin and good works needless 1 God forbid! yea, this is the only way to order them aright to the glory of God. Have we nothing to do but to lay the foundation! Yes, nil our days we are to build upon it, when it is surely and firmly laid: and these are the ways and means of our edification.

This, then, is the soul to do who would come to peace with God. Let it let go all former endeavors, if it has been engaged to any of that kind j and let it alone receive and adhere to mere grace, mercy and pardon, with a full sense that in itself it has nothing for which it should have an interest in them, but that all is of mere grace, through Jesus Christ: “Other foundation can no man lay.” Depart not hence until this work be well done. Cease not from an earnest endeavor with your own heart to acquiesce in this righteousness of God, and to bring your soul to a comfortable persuasion that God, for Christ’s sake, hath freely forgiven you all your sins. Stir not hence until this be efTected. If you have been engaged in another way, that is, to seek for an interest in the pardon of sin by some endeavors of your own, it is likely that you are filled with the fruit of your own doings j that is, that you go on with all kinds of uncertainties, and without any constant peace. Return, then, hither J bring this foundation-work to a blessed issue in the blood of Christ; and when that is secured, up and be doing in his blessed service.

You know how fatal and ruinous it is for souls to abuse the grace of God by indulgence in sin or neglect of duty J this is to turn the grace of God into wantonness, as we have elsewhere at large declared. And it is no less pernicious to bring the duties of our obedience, any reserves for them, any hopes about them, into the matter of pardon and forgiveness, as we are to receive them from God. These things, as they are distinct in themselves, must be distinctly apprehended in the soul; and the confounding of them is what disturbs the peace and weakens the obedience o many.

Firsty to take up mercy, pardon and forgiveness absolutely on account of Christ, and then to yield all obedience in the strength of Christ, and for the love of Christ, is the life of a believer. Eph. 2: 8-10.

Rule VIII. Spend not time in heartless complaints when vigorous actings of grace are your duty.

Fruitless and heartless complaints, bemoaning themselves and their condition, is the substance of the profession that some make. If they can object against themselves, and form complaints out of their condition, they suppose they have done their duty. I have known some who have spent a good part of their time in going up and down, from one to another, with their difficulties and complaints. These things are contrary to the life of faith. It is good, indeed, in our spiritual distresses, to apply to those who know how to speak a word in

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season to him that is weary. But for persons to fill up their minds and imaginations with their own difficulties and complaints, not endeavoring to mix the words that are spoken for their relief and direction with faith, but going on still in their own way, this is of no advantage j and yet some, I fear, may please themselves in such a course, as if it had somewhat of religious eminence in it.

Others, it may be, drive the same trade in their thoughts, though they make not outwardly such complaints. They are conversant, for the most part, with heartless despondings j and in some they are multiplied by their natural constitution, or bodily infirmity. Examples of this kind occur to us every day.’ Now what is the advantage of these things 1 What did Zion get when she cried, “The Lord hath forsaken me, and my God hath forgotten me 1” or Jacob, when he said, “My way is hid from the Lord, and my judgment is passed over from my God ]” Doubtless they erred concerning themselves. How did David rouse himself when he found his mind inclined to such a frame! For having said, ‘’Why dost thou cast me off, O Godl why go I mourning because of the oppression of mine enemy V* he quickly rebukes himself, saying, ‘’Why art thou cast down, O my soul, and why art thou disquieted within me % hope in God.” Psalm 4-2: 9, 11.

We must say, then, to such heartless complainers, as God did to Joshua, “Get you up, why lie you thus upon your face 1” Do you think to mend your condition by wishing it better, or complaining that it is so bad Are your complaints of want of an interest in forgiveness a sanctified means to obtain it 1 Not at all. You do not so in worldly things: you take an industrious course for a remedy, or for relief, and do not content yourselves with wishing and complaining. You deceive yourselves by acting as though industry in the use of natural means, for the attaining of natural ends, were the ordinance of God, and as if diligence in the use of spiritual means, for the obtaining of spiritual ends, were not so.

Do not consult your own hearts only. What is it that the Scripture calls for in your condition 1 Is it not industry and activity of spirit 1 And what does the nature of the thing require 1 Distress that you hope yet to conquer evidently calls for diligence in the use of means for deliverence. If you are past hope, it avails not to complain j if you are not, why give up yourselves to despondence 1 Our Savior tells us, that “the kingdom of heaven sufTereth violence, and the violent take it by force.” Matt. 11: 12. It is not of the outward violence of its enemies seeking to destroy it that our Savior speaks, but of the spiritual fervency and ardency of mind that is in those who intend to be partakers of it. ‘^ The kingdom of God is preached, and every man pressethinto it:” pressing into it, and taking it by force, are the same thing. There is then a violence, a restless activity and vigor of spirit to be exercised for an interest in this kingdom. Apply this to your condition. Are you in depths and doubts, staggering and uncertain, not knowing what is your condition, nor whether you have any interest in the forgiveness that is with God? Are you tossed up and down between hopes and fears, wanting peace, consolation, and establishment 1 Why lie you upon your facel Get up, watch, pray, fast, meditate, resist temptation to sin; press to the throne of grace by prayer, earnest and importunate supplication: this is the way to take the kingdom of heaven. These things are not peace, they are not assurance; but they are part of the means that God has appointed for the attainment of them.

What, then, is the peculiar instruction proper for souls in this condition 1 Plainly this of the apostle, ‘^ Give all diligence to make your calling and election sure.” 2 Pet. 1: 10. “Alas!” says the soul, “I am afflicted and tossed, and not comforted; my heart will come to no stability; I have no assurance, I know not whether I am chosen or called j yea, fear that my latter end will be darkness and sorrow: there is, I confess, forgiveness with God, but I justly fear that I shall never be made partaker of it.” What is the usual course taken by those applied to for instruction, in such circumstances’? Mostly they have a good opinion of those who come with these complaints: they judge them to be godly, though much in the dark j if they knew them not before, yet upon hearing these complaints they begin to be well persuaded of them. Hereupon they are moved with pity and compassion, and troubled to see their perplexities, and set themselves to tender relief: they remind them of the gracious promises of the Gospel; it may be, fix upon some particular promise, which they explain: thence they remind them of the abundant grace and tender love of the Father, of the merciful care of our High Priest, his readiness and ability to save, and his communication of such favors to them as they perceive not. By such ways they seek to give them relief. But what is the issue 1

Does not this relief prove, for the most part, like the morning cloud and the early dew] a little refreshment, it may be, it yields for a season, but it is quickly again dried up, and the soul left in its heartless withering condition.

You will say then, do you condemn this manner f proceeding with the souls of men in their doubts, fears, and distresses 1 or would you have them pine away under the sense of their condition, or abide in this uncertainty all their days 1 I answer, I would not have any left comfortless in their depths; but yet I would give these two cautions.

1. That spiritual wisdom is greatly required in administering consolation to distressed souls. If in any thing the tongue of the spiritually learned is required, it is here; namely, in speaking a word in season to them that are weary. A promiscuous imparting of gospel-consolation, without a previous right judgment concerning the true state of the soul, is seldom useful, often pernicious. And let men take care how they commit their souls and consciences to spiritual advisers who have good words in readiness for all comers.

2. If counsel and consolation of this kind be given, disiincf from the advice to watchfulness diligence, spiritual violence in a way of duty, it is exceedingly dangerous, and will assuredly prove useless. Let us see what counsel the Holy Ghost gives to those who would make their calling and election sure, who would be freed from their present fears and uncertainties, who complain of their darkness and dangers: “Giving all diligence, add to your faith virtue, knowledge,” &c. 2 Pet. 1: 5. “For,” saith he, “if you do these things, an entrance shall be administered to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.” ver. 11. You who are now on the borders of that kingdom, wh9 know not whether you belong to it or not, you shall have an entrance into the kingdom of Christ; and all the joy, consolation and glory of it shall be richly administered to you. This is the advice that the Holy Ghost gives in this case j and this is the blessed promise annexed to following this advice: and this is not to be separated from the former compassionate course of administering consolation.

But you will, it may be, here say, “We are so dead and dull, so chained under the power of corruptions and temptations, that we are not able thus to put forth the fruit of a spiritual life in adding one grace to another.” But do you use diligence, study, endeavor — all diligence, diligence at all times, in all ways by God appointed, all manner of diligence within and without, in private and public, to this endl Do you study, meditate, pray, watch, fast, neglect no opportunity, keep your hearts, search, try, examine yourselves, fly temptations and occasions of deadening and stifling grace 1 Do these things abound in you 1 “Alas!” you say, “you cannot do thus, you are so weak, so indisposed.” But, alas! you will not, you will not part with your ease, you will not crucify your lusts, you will not use all diligence; but you must come to it, or be contented to spend all your days in darkness, and lie down in sorrow.

By such neglect do many fail of heaven. Do not many bewail the folly of their nature and ways in the morning and evening, and yet scarce stand upon their watch any part of the day, or on any occasion of the dayl Is this giving all diligence 1 Is this working out our salvation with fear and trembling 1 May we not even see professors indulging themselves in sloth, vanity, folly, wrath and envy, and yet complaining what loss they are at, how unquiet, how uncertain] God forbid it should be thus with you; or that we should endeavor to speak peace to you in any such frame. To hear of a person, that he walks slothfully, carelessly, or indulges his corruptions, and to find him complaining that he is at a loss whether he have any interest in pardon or not, and to tender comfort to such mourners, without a due admonition of their duty to be diligent in the use of means for their delivery out of their condition, is to tender poison to them.

To this, then, the soul must come that is in depths, if it intend to be delivered. Heartless complaints, with excuses to keep it from vigorous spiritual diligence, must be laid aside; if not, ordinarily, peace, rest and stability will not be obtained. A great example of this we have in Canticles, 5: 2-8, which see. Spiritual peace and sloth will never dwell together in the same soul and conscience.

Rule IX. Take heed of undue expressions concerning God and his ways in distress.

In doubts, distresses, and perplexities beware of hard thoughts of God, hasty unweighed expressions concerning him or his ways, or of secret resolves that it were as well to give over waiting on him, as continue in the state wherein you are. seeing your condition is remediless.

On three occasions are such thoughts apt to arise in the minds of men, which sometimes break forth into unwarrantable expressions concerning God himself and his ways.

1. In deep perplexities of mind, by reason of some pressing terror from the Lord.

2. On the long wearisome continuance of some tempting distress, of which there are many examples.

3. In spiritual disappointments through the strength of temptation. When a person has, it may be, recovered himself, through grace, from a perplexing sense of the guilt of some sin, or from a course, shorter or longer, less or greater, of backsliding and negligent walking with God, and goes on cheerfully for a season in the course of obedience; if, through the power of temptation, neglect of watchfulness, or by any other means, he is surprised in the sins or ways he had relinquished, or is turned aside from the vigor of the course he had pursued, he may be exposed, not only to great despondency, but to be overtaken with secret resolves to give over contending, feeling that it is to no purpose, and that God regards him not at all.

Take an instance or two of each kind.

The first we have in Job, in the extremity of his trials and terrors from the Lord. See, among other places, chap. 10. ver. 3. “Is it,” saith he to God, “good unto thee that thou shouldest oppress, that thou shouldest despise the work of thy hands V Ah! poor worms, with whom have we to dol Who shall say to a king, ‘’Thou art wicked, and to princes, ye are ungodly 1” And will ye speak so to him who respecteth not the persons of princes, nor regardeth them more than the

Forgiveness. ’ 14< poorest in the earth 1 And see what conclusions he infers from such thoughts as these, “Thou numberest my steps, dost thou not watch over my sinl my transgression is sealed up in a bag, and thou sewest up mine iniquity.” chap. 14<: 15-17. He chargeth God as his enemy, one who watcheth for all opportunities and advantages against him, who seemeth to be glad at his halting, and taketh care that none of his sins should be missing when he intended to deal with him. Had this indeed been the case with him, he had perished unto eternity, as elsewhere he acknowledged.

Of the other we have an instance in the church, “I said, my strength and my hope is perished from the Lord.” Lam. 3; IS. Present grace in spiritual strength, and future expectation of mercy, are all gone. And what is got by thisl Secret hard thoughts of God himself: “When I cry and shout, he shutteth out my prayer.” ver. 8. “Thou hast covered thyself with a cloud, that our prayers should not pass through.” ver. -i. These things are grievous to God to bear, and no way useful to the soul in its condition. Yea, they more and more unfit it for every duty that may tend to its relief and deliverance.

So it was with Jonah: “I said, I am cast out of thy sight.” chap. 2: 4. All is lost and gone with me: as good give over as contend: I do but labor in vain, perish I must, as one cast out of the sight of God. Similar complaints fell also from the Psalmist in his distress. Psalm 88.

The general, who heard one of his soldiers cry out upon a fresh onset of the enemy, ‘’ Now we are undone! Now we are ruined I” called him a traitor, and told him it was not so whilst he could wield his sword. It is not for every private soldier, on every danger, to make a judgment of the battle; that is the work of the general. Jesus Christ is the captain of our salvation: he has undertaken the conduct of our souls through all our difficulties. Our duty is to fight and contend: his work is to take care of the event j and to him it is to be committed.

That then you may make a due use of this rule, keep always in mind these two considerations:

1. That it is not for you to take the judgment of Christ out of his hand, and to be passing sentence upon your own soul. Judgment, as to the state and condition of men, is committed to Christy and to him it is to be left. This we were directed to in our first rule, and it is of special use in the case under consideration. Self-judging, in reference to sin and the demerit of it, is our duty. The judging of our state in relation to the remedy provided, is the office and work of-Jesus Christ.

2. Consider that hard thoughts as lo what God will do with you, and harsh desponding sentences pronounced against yourselves, will insensibly alienate your hearts from God. It may be, when men’s perplexities are at their height, and the most sad expressions are, as it were, wrested from them, they yet think they must justify God, and that they do so accordingly. But yet such thoughts as those mentioned are very apt to infect the mind with other inclinations; for, after a while they will prevail with the soul to look on God as an enemy, and the consequence is easily discerned. Suffer not, then, your mind to be tainted with such thoughts, and let not God be dishonored by any such expressions as reflect on that infinite grace and compassion which he is exercising towards you.

Rdle X. Duly improve the hast appearances of Gody in a way of grace or pardon.

If you would come to stability and a comforting persuasion of an interest in forgiveness by the blood of Christ, improve the least appearance of him to your soul, and the least intimations of his love in pardon that in his compassion are made to you. The spouse takes notice of her husband and rejoices in him when he stands behind the wall, when he doth but look forth at the window and show himself at the lattice, when she could have no clear sight of him. Cant. 2: 9. She lays hold on the least appearance of him to support her heart with and to stir up her affections towards him. Men in danger do not sit still to wait until something presents itself that will give assured deliverance, but seize upon what first presents itself. God in many places expresses such supports as give the soul little more than a possibility of attaining the end: as, “It may be ye shall be hid in the day of the Lord’s anger.” Zeph. 2: 3. And ‘* Who knoweth but he will return and leave a blessing V* Joel, 2: 14^. It may be w-e shall be hid; it may be we shall have a blessing. And this was the best ground that Jonathan had for the great undertaking against the enemies of God, “It may be that the Lord will work for us.” 1 Sam. M: 6. And to what end does God at any time make these seemingly doubtful intimations of grace and mercy 1 Is it that we should, by the difficulty included in them, be discouraged and kept from himi

Not at all. He speaks nothing to deter sinners, especially” distressed sinners, from trusting in him. But his design is, that we should lay hold upon the least appearance of grace which this kind of expressions gives us. When men are in a storm at sea, which they fear will at last prevail against thenf; if they make so far a discovery of land as that they can say, It may he there is land, it may be it is such a place, where there is a safe harbor, none can positively say it is not, there lies no demonstration against it: in this condition, especially if there be no other way of escape or safety, this is enough to make them pursue that discovery, and with all diligence steer their course that way, until they have made a trial of it to the utmost. The soul of which we speak is afflicted and tossed, and not comforted. There is in the intimation of grace and pardon intended a remote discovery of some relief. “This may be Christ, it may be forgiveness.’* This is enough to incline it to direct its course constantly that way; to press forward to that harbor which will give it rest. How little had David to compose his soul in his great distress: ‘’ If,’* said he, “I shall find favor in the eyes of the Lord, he will bring me again and show mc the ark and the place of his habitation; but if he thus say, I have no delight in thee, behold, here am I, let him do unto me as seemeth good to him.” 2 Sam. 15: 25, 26. He hath nothing but sovereign grace to rest upon, and to that he gives himself up.

Faith is indeed the souVs venture for eternity. Something it must venture on, as to its eternal condition. It must either adhere to itself, and vain hopes of a righteousness of its own J or it must give over all expectation, and lie down in darkness; or it must shut out all dreadful apprehensions of eternity by the power of its lusts and carnal affections; or it must, whatever its discouragements be, cast itself upon pardon in the blood of Jesus Christ. Now, if all the former ways be detestable and pernicious, if the best of them be a direct opposition to the Gospel, what has the soul to do but to exercise faith, and to improve every encouragement, even the least, to that purpose.