Hinderances to a Sense of Forgiveness: Afflictions

Having given some rules for obtaining gospel-peace, I proceed to notice, as the second general application of our subject, some Hinderances to a sense of forgiveness. Consider, in particular, where the stress and hinderance lies that keeps you from peace through an established persuasion of an interest in evangelical pardon. Do not always fluctuate up and down in generals and uncertainties; but fix on the distinct obstacle, that it may be tried whether it be sufficient to keep you in your present entanglements and despondencies. Search out your wound, that it may be tried whether it be curable or not. To help you herein, I shall mention some general heads, to which most of the objections that distressed sinners make against their own peace may be reduced j and leave the light of them to be applied in particular to the relief of the souls of men, as God shall be pleased to make them effectual.

And, first, such disquiet and objections against the peace of the soul and its acceptance with God, will arise from afflictions: they have occasioned this disquiet of old, they do so in many at this day. Afflictions, I say, often deeply affect the mind, and sometimes prevail to darken it so far as to generate thoughts that they are all messengers of wrath, all tokens of displeasure; and consequently, evidences that we are not pardoned or accepted with God.

The present is to many a time of great affliction. Some have met with a dreadful surprisal in things not looked for, such as do not occur in the providence of God in many generations. Such is the condition of those who are reduced to the utmost extremity by the late consuming fire j* some have had their whole families, all their posterity, taken from them j in a few days they have been bereaved, as in the plague. f Some in their own persons, or in their relations, have had sore, long, and grievous trials from oppression and persecution; and these things have various effects on the minds of men. Some we find crying with that wicked king, “This evil is of the Lord, why should we wait any longer for him 1” and giving up themselves to seek relief from their own lusts. Some bear up under their

* By the fire of London in 1666, 13,200 houses were destroyed, and many families utterly ruined; but few lives were lost. t In the plague of London, A. D. 1GG5, 68,000 persons died.

troubles with a natural stoutness of spirit j and some have received a sanctified improvement of the trials, with joy in the Lord. But many, we find, go heavily under their burdens, having their minds darkened with misapprehensions of the love of God and of their own personal interest in his grace. It is not, therefore, unseasonable to dwell a little on this point.

Outward troubles are often the occasions, if not the causes, of great inward distresses. You know how the saints of old expressed their sense of them and conflicts with them. The complaints of David are familiar to all who attend to any communion with God in these things; so are those of Job, Jonah, Jeremiah, and others: neither do they complain merely of their troubles, but of the sense which they had of God’s displeasure in them, and of his hiding his face from them whilst they were so exercised.

So it is now with many. Says one, “I am rolled from one trial to another j the clouds with me still return after the rain. All the billows and water-spouts of God go over me: in my person, it may be, pressed with sickness, pains, and troubles; in my relations, with their sins, miscarriages, or death; in my outward state, losses, and reputation, I am even a withered branch. Surely, if God had any special regard to my soul, it would not be thus with me j or some timely end would have been put to these dispensations.” On the other hand, they take a view of some other professors: they see that their tables are spread day by day; that the candle of the Lord shines continually on their tabernacle, and it seems that in all things they have their hearts’ desire. Except the common evils of human nature, nothing befalls them grievous in the world. Thus it is with them: “And surely, had I an interest in his grace, in pardon, the God of Israel would not thus pursue a flea in the mountains, nor set himself in battle-array against a leaf driven to and fro with the wind; he would spare me a little, and let me alone for a moment; but as things are with me, I fear my way is hid from the Lord, and my judgment is passed over from my God.” Such thoughts perplex the minds of men, and keep them from partaking of that strong consolation which God is abundantly willing they should receive, by a comfortable persuasion of a blessed interest in his forgiveness.

This was the very case of David j or at least these outward troubles were a special part of those depths, out of which he cried for relief, by a sense of pardon, grace, and redemption with God.

I answer to these complaints, That so many excellent things are spoken concerning the benefits of afflictions, such blessed ends are assigned to them, which to many have been fulfilled, that a man unacquainted with the effects by which they are often attended would think it impossible any one should be shaken as to the love and favor of God on their account. But, the apostle tells us that no afflictions are joyous at present, but grievous; and while Job made, in the close of his trials, the solemn profession that it was good for him that he had been afflicted, yet we know how he was distressed under them. There are- therefore various accidental things which accompany great afflictions, that seem to exempt them from the common rule, and the promise of love and grace: as,

1. The remembrance of past sins lies in the bosom of many afflictions. So it was with Job: ‘’ Thou makest me to possess the sins of my youth.” See his plea, chap. 13: 23-27. In the midst of his troubles and distresses, God revived upon his spirit a sense of former sins, even the sins of his youth, and made him to possess them: he filled his soul with thoughts of them, and anxiety about them. This made him fear lest God was his enemy, and would continue to deal with all severity. So was it with Joseph’s brethren in their distresses; ‘’ They said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul when he besought us, and we would not hear, therefore is this distress come upon us.” Gen. 42: 21. And “Behold, his blood is required.” ver. 22. Their distress revives a deep perplexing sense of the guilt of sin many years before, and that under all its aggravating circumstances, which spoiled them of their relief and comfort, filling them with confusion and trouble, though absolutely innocent as to what was come on them.

The same appeared in the widow of Zarephath, with whom Elijah sojourned during the famine. Upon the death of her son, which it seems was somewhat extraordinary, she cried out to the prophet,” What have I to do with thee, thou man of God 1 Art thou come to call my sins to remembrance, and to slay my son V Kings, 17: 18. It seems, some great sin she had formerly contracted the guilt of, and now upon her sore affliction in the death of her only child, the remembrance of it was recalled and revived upon her soul. Thus deep calleth unto deep at the noise of God’s water-Bpouts, and then all his waves and billows go over a person. Psalm 42: 7. The deep of afflictions calleth up the deep of the guilt of sin, and both in conjunction become as billows passing over the soul. We see only the outside of men’s afflictions; and it is supposed to be an easy thing to apply relief and comfort to those that are distressed. The rule in this matter is so clear, so often repeated, the promises annexed to this condition so many and precious, that every one has in readiness what to apply to those who are so exercised. But often we know nothing of the gall and wormwood that is in men’s affliction; they keep that to themselves, and their souls feed upon it in secret. Lam. 3: 19. God hath stirred up the remembrance of some great sin or sins, and they look upon their affliction as one in which he is come, or beginning to enter into judgment with them. And is it any wonder if they are in darkness and filled with disconsolation 1

2. There is in many afflictions something that seems new and peculiar with which the soul is surprised, and in which it cannot readily reduce its condition to what is taught about afflictions in general. This perplexes and entangles it. It is not affliction it is troubled with, but some one thing or other in it that appears with an especial jdread to the soul, so that it questions whether ever it were so with any other, and is thereby deprived of the support which from former examples it might receive. And indeed, when God intends a deep affliction he will put an edge upon it, in matter, or manner, or circumstances, that shall make the soul feel its sharpness; he will not be governed by our bounds and measures with which we think we could be content j but he will put the impress of his own greatness and terror upon it, that he may be acknowledged and submitted to. Such was the state with Naomi, when, from a full and plentiful condition, she went into a strange country with a husband and two sons, where they all died, leaving her destitute and poor. Hence, in her account of God’s dealing with her, she says, “Call me not Naomi,” that is, pleasant, ‘but call me Mara,” that is, bitter, “for the Almighty hath dealt very bitterly with me. I went out full, and the Lord hath brought me home again empty: why then call ye me Naomi, since the Lord hath testified against me, and the Almighty hath afflicted meV Ruth, 1: 20, 21. So was it with Job, with the w idow of Zarephath, and with her at Nain, who was burying her only child. And still, in many afflictions, God is pleased to add an entangling speciality which perplexes the soul, and darkens it in all its reasonings about the love of God towards it, and its interest in pardon and grace.

3. In some, the affections, as fixed on lawful things, have become very sensible and tender, and fitted to receive very deep impressions from great afflictions. Now, though this in itself be a good natural frame, and helps to preserve the soul from that stout-heartedness which God abhors j yet, if it be not watched over, it is apt to perplex the soul with many entangling temptations. The apostle intimates a double evil to which we are exposed in afflictions: “My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him.” Heb. 12: 5. Men may either, through a natural stoutness, despise and contemn their sufferings, and be obstinate under them 3 or they may faint and despond, and so come short of the end which God designed for them to be attained in the way of duty. Now, though the frame spoken of be not obnoxious to the first extreme, yet it is greatly to the latter, which, if not watched against, is no less pernicious than the former. The affections in such persons being greatly moved, they cloud and darken the mind, and fill it with strange apprehensions concerning God and themselves. Every thing is presented to them through a glass of fear and terror. This makes them faint and despond under very sad apprehensions of themselves and their condition.

4. Afflictions find some entangled with strong corruptions as love of the world, of reputation, or it may be of things carnal or sensual. Now, when great afflictions and strong corruptions unexpectedly meet, it is not conceivable what a combustion they will make in the soul. As a strong medicine encountering a powerful disease, produces effects by which sometimes the very life of the patient is endangered; so where a great trial, a smart stroke of the hand of God, falls upon a person in the midst of some earthly or sensual pursuit, the soul is amazed even to distraction, and can scarce have any thought but that God is come to cut him off in the midst of his sins. Every unmortified corruption fills the very fear and expectation of affliction with horror. And there is good reason that it should do so; for, although God should be merciful to men’s iniquities, yet if he should come to take vengeance of their inventions, their condition would be dark and sorrowful indeed.

5. Satan is never wanting on such occasions to attempt the compassing of his ends upon persons exercised under the hand of God. In the time of suffering it was that he fell upon the Head of the church, turning it into the very hour of the power of darkness. And he will not omit any opportunity of advantage against his members. And he principally in such seasons attacks them with this: that God regards them not, that they are fallen under his judgment and severity, as those who have no share in mercy or forgiveness.

From these and similar reasons, I say it is, that whereas afflictions in general are so testified to as pledges and tokens of God’s love and care, as designed to blessed ends, conformity to Christ, and a participation of the holiness of God; yet, by reason of these circumstances, they often prove the means of casting the soul into depths, and of hindering it from a refreshing interest in forgiveness with God.

That this may prove no real or abiding ground of inward spiritual trouble to the soul, the following directions may be observed.

1. Not only afflictions in general, but great and manifold afflictions, and those attended with all sorts of aggravating circumstances, are always consistent with the pardon of sin, after signal tokens and pledges of it and of the love of God therein: “What is man that thou shouldst magnify him, and that thou shouldst set thine heart upon him j and that thou shouldst visit him every morning, and try him every moment!” Job, 7:17, 18. There are scarcely words of a more dismal import in the whole book of God j yet when Job recollected himself from his overwhelming distress, he acknowledges that all this proceeded from the love and care of God J yea, his fixing his heart upon a man to magnify him, to set him up and do him good: for this end doth he chasten a man every morning, and try him every moment; and that with such afflictions as are, for the present, so far from bemg joyous, that they give no rest, but even weary the soul of life, verse 15, 16. It is observed of Job, that when none in the earth was like to him in trouble, God gave him three testimonies from heaven that there was none in the earth like to him in grace. And though it may not be laid down as a general rule, yet, for the most part, in the providence of God, from the foundation of the world, those who have had most of afflictions have had most of grace, and the most eminent testimonies of acceptance with God. Christ Jesus, the Son of God, the Head of the church, had all afflictions gathered into a head in him; and yet the Father always loved him, and was well-pleased with him.

When God solemnly renewed his covenant with Abraham, and he had prepared the sacrifice whereby it was to be ratified and confirmed, God made a smoking furnace to pass between the pieces of the sacrifice. Gen. 15: 17. It was to let him know that there was a furnace of affliction attending the covenant of grace and peace. And so he tells Zion, that he chose her in the furnace of affliction, Isaiah, 48: 10, that is, in Egyptian affliction, burning, flaming afflictions, fiery trials, as Peter calls them 1 Pet. 4: 12. No argument then can be drawn from affliction, from any kind of it, from any aggravating circumstance wherewith it may be attended, that should discourage the soul in its comforting, supporting persuasion of an interest in the love of God.

2. No length or continuance of afflictions ought to prevent our spiritual consolation. Take the great example of the Son of God. How long did his afflictions continue 1 What end was put to them No longer did they abide than until he cried with a loud voice and gave up the ghost. To the moment of his death, from his manger to his cross, his afflictions still increased, and he ended his days in the midst of them. Now, he was the Head of the church, and the great representative of it J to a conformity with whom we are predestinated. And if God will have it so with us, even in this particular, that we shall have no rest from our trials until we lie down in the grave, that whatever condition we pass through, they shall be shut out of none, but only from immortality and glory, what have we herein to complain of?

3. Where the remembrance and perplexing sense of past sins is revived by afflictions, separate them in your minds, and deal distinctly about them. So long as you carry on the consideration of your sin and your affliction jointly, you will be rolled from one to another, and never obtain rest to your souls. They will mutually aggravate each other. The sharpness of affliction will add to the bitterness of the sense of sin; and the sense of sin will give an edge to affliction, and cause it to pierce deeply into the soul, as we showed in the former instances. Deal, therefore, distinctly about them, and in their proper order: so doth the Psalmist. He had both upon him, and together they brought him into the depths, from which he cries out for deliverance in Psalm 32: 3-5. And what course does he takel He applies himself in the first place to his sin, and the guilt of it, and that distinctly and separately-And when he had a discharge from sin, which he waited so earnestly for, his faith quickly rose above his outward trials, as appears in this blessed close of all: “he shall redeem Israel out of all his troubles,” the whole Israel of God, and myself among them. This do, then: single out the sin or sins that are revived in the sense of their guilt upon the conscience; use all diligence to come to an issue about them in the blood of Christ. This God by your affliction calls you to. This is the disease of which your trouble is but the symptom. This, therefore, in the cure you seek after, is first and principally to be attended to; when that is once removed, the other, as to any prejudice to your souls, will depart of itself. The root being once digged up, you shall not long feed on the bitter fruit that it hath brought forth; or if you do, the wormwood shall be taken out of it, and it shall be very pleasant to you, as well as wholesome. How this is to be done by an application to God for forgiveness, hath been at large declared. But if men will deal with confused thoughts about their sins and troubles, their wound will be incurable, and their sorrow endless.

4. Remember that a time of affliction is a time of iemptaiion. Satan, as we have showed, will not be wanting in any opportunity or advantage of setting upon the soul. When Pharaoh heard that the people were entangled in the wilderness, he pursued them. And when Satan sees a soul entangled with its distresses, he thinks it is his time and hour to assault it. He seeks to winnow, and comes when the corn is under the flail.

Reckon, therefore, that when trouble cometh, the prince of this world cometh also, that you may be provided for him. Then is the time to take the shield of faith, that we may be able to quench his fiery darts. If they be neglected, they will inflame the soul. “Watch, therefore, and pray, that you enter not into temptation, that Satan do not represent God falsely unto you. He that durst represent Job falsely to the all-seeing God, will, with much more boldness, represent God falsely to us, who see and know so little. Be not, then, ignorant of his devices j but every way set yourselves against his interposing between God and your souls in a matter which he hath nothing to do with.

5. Learn to distinguish the eflect of bodily infirmity from spiritual distresses. Some have sad, dark thoughts fixed on their minds from their want of health. These will not be cured by reasonings, nor utterly quelled by faith. Our design must be to abate their efficacy and consequences, by considering their occasions. And if men cannot do this of themselves, it is highly incumbent on those who would give them relief, to be careful to discern what is from such principles, of which they are not to expect a speedy cure. And,

6. Take heed, in times of peace and ease, that you lay not up by your negligence or careless walking, sadprovision for a day of darkness, a time of afflictions, ft is sin that embitters trouble j the sins of peace are revived in the time of distress. Fear of future affliction, of impending trouble, should make us careful not to bring that into them which will make them bitter and sorrowful.

7. Labor to grow better under all your afflictions, lest your afflictions grow worse; lest God mingle them with more darkness, bitterness, and terror. As Joab said to David, that if he ceased not his lamentation on the death of Absalom, all the people would leave him, and he then would find himself in a far worse condition than that which he bemoaned, or any thing that befell him from his youth j the same may be said to persons under afflictions. If they are not managed and improved in a due manner, that which is worse may, nay, in all probability, will befall them. Wherever God takes this way, and engages in afflicting, he commonly pursues his work until he hath prevailed, and his design towards the afflicted party is accomplished. He will not cease to thresh and break the bread-corn until it be meet for his use. Lay down, then, the weapons of your warfare against him; give up yourselves to his will j let go every thing about which he contends with you; follow after that to which he calls you, and you will find light arising in the midst of darkness. Hath he a cup of affliction in one hand, lift up your eyes and you will see a cup of consolation in the other. And if all stars withdraw their light, whilst you are in the way of God assure yourselves that the sun is ready to rise.

8. According to the tenor of the covenant of grace a man may be sensible of the respect affliction has to sin yea, to this or that sin in particular, and yet have a comfortable persuasion of the forgiveness of sin. Thus it was in general in God’s dealing with his people: “He forgave them, but he took vengeance on their inventions.” Psalm 99: 8. Whatever they suffered under the vengeance that fell upon their inventions, (and that is as hard a word as is applied any where to God’s dealings with his people,) yet at the same time he assured them of the pardon of their sin: this you know was the case with David. His greatest affliction, and that which befell him on account of a particular sin, and wherein God took vengeance on his invention, was ushered in with a word of grace, that God had done away or pardoned his sins, and that he should not die. This is expressed in the tenor of the covenant with the seed of Christ. Psalm 89: 30-34.