Support from Forgiveness
The discovery of forgiveness in God is a great support FOR A SIN-ENTANGLED SOUL, although it hath no special persuasio?i of its own particular interest therein. Somewhat is supposed in this assertion, and somewhat affirmed.
1. It is SUPPOSED, that one may have a gracious persuasion and assurance of faith concerning his own particular interest in forgiveness. A man may, many do, believe it for themselves; so as not only to have the benefit of it, but the comfort also. Generally all the saints mentioned in Scripture had this assurance, unless in the case of depths and desertions, as described in this psalm. David expresses his confidence of the love and favor of God to his own soul hundreds of times; Paul does the same for himself, ‘* Christ loved me, and gave himself for me.” Gal. 2: 20. There is laid up for ME a crown of righteousness, which God, the righteous Judge, shall give me at that day.” 2 Tim. 4: 8. And that this boasting in the Lord and his grace was not peculiar to himself, he shows, Rom. 8: 38, 39.
Nothing can be more vain than what is usually plead to remove this sheet-anchor of the saint’s consolation; namely, that no man’s particular name is in the promise; that it is not said to this or that man by name,
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that kis sins are forgiven. To think it necessary that the names whereby we are known among ourselves should be written in the promise, in order that we may believe in particular every one for himself, is a vain conceit. True, the new name of every child of God is true in the promise; and believing makes it very legible to him. Yea, we find by experience that there is no need of argumentation in this case. The soul, by a direct act of faith, believes its own forgiveness. But I will not dwell here, and proceed to remark, that,
1. It is the duty of every believer to seek assurance of personal forgiveness. The apostle exhorts us all to it, “Let us draw near, in full assurance of faith,” Heb. 10: 22 J that is, of our acceptance with God, through forgiveness in the blood of Jesus. And this principle of our faith and confidence he would have us hold fast unto the end, chap. 3: M. It is no small evil in believers not to be pressing after perfection in believing and obedience; and some sinful indulgence to self, or the v%^orld, or sloth, is often the cause of it. Hence few come up to gospel-assurance. But yet most of our privileges and our comfort depend on this. To encourage to this duty, consider whence this assurance is produced, and what fruit it bears.
It is in general the product of special communications of the Spirit. It flourishes not without his sealing, witnessing, establishing, and shedding abroad the love of God in our hearts. See Rom. 5: 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 without continual pressingafter 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, and we press not after them, we are despisers of the
Gospel. Surely he hath not the Spirit, who wouid 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 and losses J and shall we be so foolish as to neglect our only abiding riches and treasures! In particular, it is the jproduct of a vigorous, active faith; and that our faith should be such always, in every condition, I suppose it our duty to endeavor. Not only our comfort but our obedience also depends upon it. The more true faith, the more obedience. For all our obedience is the obedience of faith. The fruits of this assurance are the choicest actings of our souls towards God; as love, delight, rejoicing in the Lord, peace, joy, and readiness to do, or suffer.
In the ordinary dispensations of God towards us, it is:”ilso usually by our own negligence that we come short of this assurance. True, it depends in a peculiar manner on the sovereignty of God; he is as absolute in giving peace to believers, as in giving grace to sinners. He creates light, and causes darkness, as he pleases. But yet, considering what promises are made to us, what encouragements are given us, what love and tenderness there is in God to receive us, I cannot but conclude, that ordinarily our own neglect is the cause of our coming short of this assurance.
2. It is further supposed in our proposition, that there is, or may be, a saving persuasion or discovery of forgiveness in God, where there is no assurance that our sins in particular are pardoned. “Who is among you that feareth the Lord, and obeyeth the voice of his servant, that walketh in darkness, and hath no light 1 let him trust in the name of the Lord, and stay upon his God.” Isaiah, 50: 10. Here is the fear of the Lord and obedience, with a blessed encouragement to rest in God, yet no assurance, nor light, but darkness, and that walked in, or
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continirfed in, for a long season. For he cannot walk in darkness, without any ray of light, as the words signify, who is persuaded of the love of God in the pardon of his sins. And yet the frvith of such an one, and his obedience springing from it, have this gracious promise of acceptance with God. And innumerable testimonies to this purpose might be produced. I shall only confirm it, in one observation concerning the nature of faith, raid one more, about the proposal of the thing to be believed, or forgiveness.
Faith is called a” cleaving unto the Lord.’’’’ Deut. 4: 4. It is also expressed by trusting in the Lord, rolling our burden or casting our care upon him, by committing ourselves or our ways to him. Now, all this goes no further than the soul’s resignation of itself to God, to be dealt with 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 will lead men to conclude that it is their duty and their wisdom to give up the disposal of their souls to God, and to cleave to 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.
The revelation of forgiveness, made in the Gospel, evidences the same truth. The first proposal of it, or concerning it, is not to any man, that his sins are forgiven. No J but it is only that there is redemption and forgiveness of sins in Christ. So the apostle Acts, 13: 38, 39. ‘’Be it known to 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, the atonement by Christ, the fulness of the redemption in him, and so forgiveness in his blood for believers, from the good-will, grace, and love of the Father, is the first gospel-discovery in which a sinner, in a saving manner, rests. Particular assurance arises, or may arise, afterwards; and this also is supposed in the assertion.
The point affirmed is, that a discovery of forgiveness in God, without any particular assurance of personal interest therein, is a great support to a sine?itangled 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.
This discovery of forgiveness is the soul’s persuasion, on gospel-grounds, that however it be with him, and whatever be his condition, 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 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 rises to. And it is a support for it 5 enabling it to perform all present duties, until consolation come from above.
AVe may observe how far this relief extends, and to what it enables the soul. As,
1. The soul is enabled thereby to resign itself to the disposal of sovereign grace, in self-abhorrence and a renunciation of all other ways of relief,” He putteth his
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‘Houtli in the dust, if so be there may be hope. Lam. S:29. What God will, is his language. Here he lies at his disposal, humble, broken, but abiding his pleasure. ‘’Though he slay me, yet will I trust in him.” Job, 13: 15. “However he deals with me 3 whatever be the event, I will abide, cleaving unto him. I will not think of any other way of extricating myself from my distress. I will neither fly, like Jonah, nor hide, like Adam, nor take any other course for deliverance.” Saith the soul, God is a God that hideth himself from me. Isaiah, 45: 15. “I walk in darkness, and have no light,” chap. 1:10. “My flesh faileth, and my heart faileth,” Psalm 73: 26; so that I am overwhelmed with trouble: “Mine iniquities have taken such hold on me that I cannot look up.” Psalm 40: 12. “The Lord hath forsaken me, and my God hath forgotten me.” Isa. 49: 14. Every day am I in dread and terror, and am ready to faint, and no relief can I obtain. What then shall I do 1 Shall I curse God, and die 1 Shall I take the course of the world, and, judging it will be no better, be wholly regardless of my latter end 1 No, I know, whatever my lot and portion be, that there is forgiveness with God. This and that poor man trusted in him, they cried unto him, and were deliered. David, in his greatest distress, “encouraged his heart in the Lord his God.” 2 Sam. 15: 25, 26. It is good for me to cast myself into his arms; it may be he will frown; it may be he is wroth still; but to him I will go; as it seems good to him to deal with me, so let it be. And unspeakable are the advantages which a soul obtains by this self-resignation, which the faith treated of will infallibly produce.
2. It extends itself to a resolution of waiting on God, This the church comes to: “It is good that a man should both hope, and quietly wait, for the salvation of the Lord.” Lam. 3: 26. I will not give over my expectation, I will not make haste, nor limit God; but I will lie at his feet until his own appointed time of mercy shall come. Expectation and quietness make up waiting. These the soul attains to, with this support; it looks upwards, as a servant that looks to the hands of his master, still fixed on God, to see what he will do, to hear what he will speak concerning him; missing no season, no opportunity, wherein any discovery of the will of God may be made to him. And this he does in quietness, without repining or murmuring, turning all his complaints against himself and his own vileness, that hath cut him short from a participation of the fulness of love and grace in God. That this effect also attends this faith, will fully appear in the close of the psalm.
3. It supports our waiting in the use of all means for the attainment of a sense of forgiveness, and so hath its effects in the whole course of our obedience: ‘’ There is forgiveness with thee, that thou mayest be feared.” To fear the Lord is an expression comprehensive of his whole worship, and all our duty. To this I am encouraged, saith the Psalmist, in my depths, because there is forgiveness with thee. I will abide in all duties, in all the ways of thy worship, wherein thou mayest be found. And however it be for a while, the latter end of that soul, who thus abideth with God, will be peace.
Let us then, next, see by what means the discovery of forgiveness yields this support.
1. It begets conJiJence in God; and consequently some love to him. The soul apprehends God as one infinitely to be desired, and delighted in. It cannot but consider him as good and gracious, however doubtful as to its own state.” God is good to Israel, to such as are of a clean heart j as for me, my feet were almost
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gone, my steps had well nigh slipped.” Psalm 73: 1, 2. However my state is, yet I know that God is good — good to Israel; and therewith will I support myself. When once the soul has reached this ground, that it considers God in Christ as one to be delighted in and loved, great and blessed effects will ensue. 1. Self-abhorrence and condemnation, with resignation of all to God, and permanency therein, certainly attend it. 2. Still something in God will be brought to mind, to relieve it under faintingsj some nev, springs of hope will be every day opened. 3. And the soul will be insensibly wrought upon to delight itself in God. Though, in its own particular case, it meets with frownings, eludings, and repulses, yet this still relieves him, that God is as has been declared; so that he says, However it be, yet God is good; and it is good for me to wait upon him. AVilhout this discovery, the soul is not drawn to God j and whatever it does with respect to him, it is because it dares do no otherwise, being overawed with his terror and greatness. Such obedience God may have from devils.
2. It removes sundry overwhelming difficulties that lie in the soul’s way, before it close with this discovery of forgiveness.
It takes away all the hinderances that have been mentioned, from the greatness, holiness, and severity of God, the strictness of the law, and the natural actings of conscience, rising up against all hopes of forgiveness. All these are by this faith removed. Where this faith is, it discovers the true nature of gospel-forgiveness. It reveals it as flowing from the gracious heart of the Father, through the blood of the Son. This propitiation in the blood of the Son removes all these difficulties, even antecedently to our special sense of an interest therein. It shows how God may be exalted, and the law fulfilled, and yet forgiveness be extended to sinners. All those dreadful apprehensions of God, which were wont to arise in the first thoucfhts of cominor to him, are now removed.
In particular, it removes the overwhelming consideration of tha ujispeakable greatness of sin as exceeding the mercy of God. This presses the soul to death when it is possessed with it. Were not their sins so great, such as no heart can imagine or tongue declare, it might possibly be well with them, say distressed sinners. They are not so troubled that they are sinners, as that they are great sinners: not so much that they are guilty of these and those sins, as that they are great sins, attended with fearful aggravations. Now, though this discovery free not men from the entanglement of their sins, as theirs, yet it does from the whole entanglement of their sins, as great and many. That great sins can be pardoned, this discovery makes certain: whether his own sins shall be pardoned, is now the only inquiry. Whatever any faith can do, this faith will do: unless it be the making of particular application of the things believed unto itself. The soul then can no longer justly be troubled about the greatness of sin; the infiniteness of forgiveness that he sees in God will relieve him against it.
3. It gives some life and encouragement in duty. And that, first, in duty as duty; eyeing God by faith in such a fulness of grace, the soul cannot but be encouraged to meet him in every way of duty; every way leading to him, as leading to him, must be well liked and approved; and, secondly, in all duties: and herein lies no small advantage. God is often found in duties, but he has not revealed in what he will be found Ly any one soul in particular. This faith encourages the soul to all. Now, what support may be hence obtained, is easily apprehended; support, not from them, or by them, but in them, as the means of intercourse between God and the soul.
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From these effects of this discovery of forgiveness in God, THREE THINGS will cnsuc, which are sufficient to maintain the spiritual life of the soul.
1. A resoluiion to abide with God., and to commit all to him. This the word, as was observed, teaches us: “There is forgiveness with thee,” and therefore thou shalt be feared. Because this I found, this I am persuaded of, therefore will I abide with him in the way of his fear and worship. To this our Savior calls, John, 15: 4. ‘’Abide in me; except you do so ye can bear no fruit.”
Many discouragements may rise up in the soul: fears, especially, will assault it, that it shall not hold out, that it shall be rejected at last, that all is naught and hypocritical with it, that it shall not be forgiven, that God indeed regards it not, and therefore it may well enough give over its hopes, =v”hich seem often as the giving up of the ghost. Again, oppositions arise from corruptions and temptations to sin, contrary to the life of faith: and these often proceed to a high degree of prevalency, so that the guilt contracted may seem to cast the soul quite out of all expectation of mercy: I shall one day perish by these means, saith the soul, if I am not already lost.
But where faith has made this discovery of forgiveness, the soul will abide with God against all these discouragements and oppositions; it will not leave him, it will not give over waiting for him. So David says. Psalm 73: 2, ‘’But as for me, my feet were almost gone, my steps had well nigh slipped;” and ver. 13, “Verily I have cleansed my heart in vain;” but yet, after all his conflicts, he comes to this at last, ver. 26, “Though my flesh and my heart faileth,” yet, ver. 28, “it is good for me to draw near unto God;” t will yet abide with God, I will not let go his fear, nor my profession: although I walk weakly, lamely, unevenly, yet I will still
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follow after him. So when many, upon a strong temptation, went back from Christ, and walked no more with him, and “Jesus said to his disciples, Will ye also go away?” Peter replied in the name of the rest, “Lord, to whom shall we go “? thou hast the words of eternal life.” John, C: 66-68. It is thus and thus with me, saith the soul; I am tossed and afflicted, and not comforted; little life, little strength, real guilt, many sins, and much distress. What then saith God by his word, “Wilt thou go away also 1” No, saith the soul, there is “for- giveness with thee, thou hast the words of eternal life,” and therefore I will abide with thee.
This abiding with God also argues the rejection of any other choice. Whilst the soul is in this condition, having not attained evidences of its own special interest in forgiveness, many temptations will assail it. Both self-righteousness and sin will be very importunate in this matter; the former tenders itself as exceedingly useful, to give the soul some assistance and support in its condition. Sometimes it presents itself in the aspect of a duty; but its end is to get somev,diat of the faith and trust of the soul to be fixed upon it. But when the soul has indeed a discovery of forgiveness, it will give no ear to these solicitations. No, saith the soul, I see such a beauty, such an excellency, such a desirableness and suitableness to my wants and condition, in the forgiveness which is with God, that I am resolved to abide in the gospel-desire and expectation of it all the days of my life; here my choice is fixed, and I will not alter. And this resolution gives glory to the grace of God. When the soul, without an evidence of an interest in it, yet prefers it above that which, with many reasonings and pretences, oflers a present relief to it, hereby is God glorified, and Christ exalted, and the spiritual life of the soul secured.
2 This discovery of forgiveness in God, with the
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cflects of it before mentioned, will produce a resolution of wailing on God for peace and consolation, in his own time and way: ‘’ He that believeth shall not make haste,” Isaiah, 28: 16, — not make haste, to what 1 not even to the vivid enjoyment of the thing believed. Haste argues precipitation and impatience; this the soul that has this discovery is freed from.. God, speaking of his accomplishment of his promises, says, ‘’ I the Lord vv’ill hasten it,” — but he will do it ‘^ in its time.” All oppositions and impediments considered, it shall be hastened, but in its time, its due time, its appointed time. And this the soul is to wait for; and so it will.
As when Jacob had seen the beauty of Rachel, and loved her, he was contented to wait seven years for the enjoyment of her to be his vrife, and thought no time long, no toil too hard, that he might obtain her; so the soul having discovered the beauty and excellency of forgiveness, as it is with God, as it is in his gracious heart, in his eternal purpose, in the blood of Christ, in the promise of the Gospel, is resolved to wait quietly and patiently for the time wherein God. will clear up to it, its own personal interest therein. Even one experimental embrace of it, though at the hour of death, well deserves the waiting and obedience of the whole course of a man’s life.
And this the Psalmist manifests to have been the effect produced in his heart and spirit; for, upon this discovery of forgiveness in God, he resolves both to wait upon Him himself, and encourages others so to do.
3. This prepares the sold for receiving consolation and deliverance out of its pressures, by an evidence of a special interest in forgiveness.
It makes men watch for this riianife station; it makes the soul like the merchant who hath great riches, all his wealth in afar country, which he wishes to bring home. If they come, he is well provided for j if they miscarry, he is lost and undone. This makes him hearken after tidings that they are safe though on a foreign shore; and as Solomon says, “good news,” in this ease, ‘’ from a far country, is as cold water to a thirsty soul,” (Prov. 25: 25,) full of refreshment. Though he cannot yet look upon them as his own absolutely, because he has them not in possession, he is glad they are safe. So it is with the soul j those riches which it so values, are, as to its apprehensions, in a far country. He is glad to hear news that they are safe; to hear forgiveness preached, and the promises insisted on, though he cannot as yet look upon them as his own.
The merchant rests not here, but he hearkens with much solicitude after the thinsfs that should brinf home his riches, especially if they have in them his ‘’ all.” He considers the wind and weather, all the occasions, and inconveniences, and danger of the way; and blame him not, his ‘all” is at stake. The soul in like manner hearkens after all the means whereby this forgiveness may be brought home to it; is afraid of sin and of temptation, glad to find a fresh gale of the Spirit of grace, hoping that it may bring in his return from the land of promise. This prepares the heart for a spiritual sense of it, when it is revealed.
It also prepares the soul, by bringing it to a due estimate of the grace and mercy desired. The merchantman in the Gospel was not prepared to enjoy the pearl himself, until it was discovered to him to be of s“reat price; then he knew how to purchase it, procure it, and keep it. The soul having, by this acting of faith upon the discovery of forgiveness, come to find that the pearl hid in the field is indeed precious, is both stirred up to seek after possession of it, and to give it its due. Such a soul saith,” How excellent, how precious, is this forgiveness with God! Blessed, yea, ever blessed are they who are made partakers of it! What
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a life of joy, rest, peace and consolation do they lead! Had I but the evidence of an interest in it, and the spiritual consolation that ensues, how would I despise the world and all the temptations of Satan, and rejoice in the Lord in every condition!” And this apprehension of grace also exceedingly fits the soul for receiving a blessed sense of it, that God may have glory thereby.
It also gives the soul a right understanding of forgiveness, its nature, its causes, and effects. At first, the soul goes no further but to look after impunity, or freedom of punishment. ‘’ What shall I do to be saved” from hell % is the utmost it aims at; who shall deliver me % how shall I escape 1 And it would be contented to escape any way, by the law or the Gospel, if it may but escape. But upon this discovery of forgiveness a man plainly sees its nature, and that it is to be desired for its own sake. Indeed, when a soul is in trouble for sin, it knows not well what it would have. It has an uneasiness that it would be freed from j a dread of some evil condition that it v. ould avoid. But now the soul can tell what it desires, what it aims at, as well as what it would be freed from. It would have an interest in eternal love, have the gracious kindness of the heart of God turned towards itself, and a ‘manifestation of a special interest in the precious blood of the Son of God, W’hereby atonement is made for him. These things he comes for; in this way alone he would be saved, and no other. He sees such a glory of wisdom, love and grace, in forgiveness, such an exaltation of the love of Christ, in all his offices, especially in his death, sacrifice, and blood-shedding, whereby he procured or made reconciliation for us, that he exceedingly longs after the participation of them.
All these things, in their several degrees, will this discovery of forgiveness in God, without special evidence of a personal interest therein, produce. And these will assuredly maintain the spiritual life of the soul, and keep it up to such an obedience as shall be accepted of God in Christ. Darkness, sorrow, storms, they in whom it is may meet with; but their eternal condition is secured in the covenant of God; their souls are bound in the bundle of life.
From what has been said, we may draw some inferences concerning the true notion of believing. And,
1. The effects ascribed to this faith of forgiveness in God, make it evident that many who pretend to believe that there is forgiveness with God, do indeed believe no such thing. I only ask what effects this faith has produced in them and whether they have been enabled to perform the duties before mentioned 1 I fear, with many, the fruits of their pretended faith are quite otherwise. They love sin the more for it, and God never the better; supposing that a few barren words will issue the controversy about their sins, they come insensibly to have slight thoughts of sin, and of God also. This persuasion is not of Him that calls us. Poor souls! your faith is the devil’s greatest engine for your ruin; the highest contem.pt of God and Christ, and forgiveness also, that you can be guilty of; a means to let you down quietly into hell: the Pharisees trusted in Moses, and will condemn you. As none is saved but by faith, so you, if it were not for your faith, as you call it, might possibly be saved. If a man’s gold prove counterfeit, his jewels painted glass, his silver lead or dross, he will not only be found poor when he comes to be tried, and want the benefit of. riches, but will also have a fearful aggravation of his poverty, by his disappointment and surprisal. If a man’s faith, which should be more precious than gold, be found corrupt, if his light be darkness; how vile is that faith, how great is that darkness! Such, it is evident, will the faith of too many be found.
9. The object before us is the raising of a sin-entan-SUPPORT FR03I FORGIVENESS. 12!
gled soul out of its depths; and this discovery of forgiveness must give him his first relief. Commonly, when souls are in distress, what they look after is consolatio7i. What is it then which they intend thereby 1 that they may have assurance that their sins are forgiven, and so be freed from their present perplexities. What is the issue 1 Some of them continue complaining all their days, and never come to rest or peace j so far do they fall short of consolation and joy. And some are utterly discouraged from attempting any progress in the ways of God. What is the reason 1 Is it not that they would fain be finishing their building, when they have not laid the foundation 1 They have not yet made thorough worli in believing forgiveness with God, and they would ini mediately have assurance in themselves. Now, God delights not in such a frame of spirit. For,
This haste for assurance is selfish. The great design of faith is to ‘’ give glory to God.” Rom. 4.: 20. The end of God’s forgiveness is the praise of his “glorious grace.” Eph. 1:6. But let a soul in this frame have peace in itself, it is very little solicitous about giving glory to God. He cries, like Rachel, ‘’Give me children, or I die;” give me peace, or I perish. That God may be honored, and the forgiveness he seeks be rendered glorious, is cared for but in the second place, if at all. This selfish earnestness, at once to be thrusting our lpand in the side of Christ, is what he will pardon in many, but accepts in none.
It is impatient. Men act thus, because they do not like standing afar off, for any season, with the publican. They love not to submit their souls to lie at the foot of God, to give him the glory of his goodness, mercy, wisdom, and love, in the disposal of them and their concerns. This waiting comprises the universal subjection of the soul to God, with a resolved judgment, that it is meet and right that we, and all we desire and aim at,
Forgiveness. should be at his sovereign disposal. This gives glory to God; a duty which the impatience of these poor souls will not allow them to perform.
It is weak: it is weakness, in any condition, that makes men restless and weary. The state of adherence is as safe a condition as the state of assurance j only it hath more combats and wrestling attending it. It is not, then, fear of the event, but weakness and weariness of the combat, that makes men anxiously solicitous about an immediate deliverance.
Let, then, the sin-entangled soul remember always this order of the Gospel that we have under consideration. First, exercise faith on forgiveness in God j and, when the soul is fixed therein, it will have a ground and foundation on which it may stand securely in applying it to itself. Drive this principle, in the first place, to a stable issue, upon gospel-evidences j answer the objections that lie against it, and then you may proceed. In believing, the soul makes a conquest upon Satan’s territories. Do, then, as they do who are entering on an enemy’s country, secure the passage, fortify the strong blds as you go on, that you be not cut off in your pro- sgress. Be not as a ship at sea, which passes on, and is no more possessed of the water it has gone through than of that to which it is not yet arrived. But so it is with a soul that rests not on these foundation principles j he presses forwards, and the ground crumbles away under his feet, and so he wilders away all his days in uncertainties. Would men but establish this principle in their souls, and secure it against assaults, they might proceed, though not with so much speed as some do, yet with more safety. Some pretend at once to come into full assurance. I wish it may prove more than a mere presumption. It is to no purpose for him to strive to fly who cannot yet walk; to labor to come to assurance in himself, who never well believed forgiveness in God.