Ver.1,2.] FALSE WAYS OF EELIEF. 851
take for relief. From tlie foundation of the world, the minds of far the greatest part of mankind have been exercised in it. As was their light or darkness, such was the course they took. Among those who were ignorant of God, this inquiry brought forth all that diabolical superstition which spread itself over the face of the whole world. Gentihsm being destroyed by the power and efficacy of the gospel, the same inquiry working in the minds of darkened men, in conjunc- tion with other lusts, brought forth the Papacy. When men had lost a spiritual acquaintance with the covenant of grace and mysteiy of the gospel, the design of eternal love, and efficacy of the blood of Christ, they betook themselves, in part or in whole, for relief under their entanglements, unto the broken cisterns mentioned. They are of two sorts, — self, and other things. For those other things which belong unto their false worship, being abominated by all the saints of God, I shall not need to make any farther mention of them. That which relates unto self is not confined unto Popery, but confines itself to the limits of human nature, and is predominate over all that are under the law ; that is, to seek for relief in sin-distresses by self-en- deavours, self-righteousness. Hence many poor souls in straits apply themselves to themselves. They expect their cure from the same hand that wounded them. This was the life of Judaism, as the apostle informs us, Rom. x. 8. And all men under the law are still animated by the same principle. They return, but not unto the Lord. Finding themselves in depths, in distresses about sin, what course do they take ? This they will do, that they will do no more ; this shall be their ordinary course, and that they will do in an extra- ordinary manner; as they have offended, whence their trouble ariseth, so they will amend, and look that their peace should spring from thence, as if God and they stood on equal terms. In this way some spend all their days; sinning and amending, amending and sinning, without once coming to repentance and peace. This the souls of be- lievers watch against. They look on themselves as fatherless : " In thee the fatherless findeth mercy;" that is, helpless,- — without the least ground of hopes in themselves or expectation from themselves. They know their repentance, their amendment, their supplications, their humiliations, their fastings, their mortifications, will not relieve them. Repent they will, and amend they will, and pray, and fast, and humble their souls, for they know these things to be their duty; but they know that their goodness extends not to Him with whom they have to do, nor is He profited by their righteousness. They will be in the performance of all duties ; but they expect not deliver- ance by any duty. "It is God," say they, " with whom we have to do : our business is to hearken what he will say unto us."
There are also other ways whereby sinful souls destroy themselves
352 AN EXPOSITION UPON PSALM CXXX. [Ver.1,2.
by false reliefs. Diversions from their pei-plexing thouglitfulness please them. They will fix on something or other that cannot cure their disease, hut shall only make them forget that they are sick; as Cain, under the terror of his guilt, departed from tlie presence of the Lord, and sought inward rest in outward labour and employment. He went and built a city, Gen. iv. 17. Such courses Saul fixed on; first music, then a witch. Nothing more ordinary than for men thus to deal with their convictions. They see their sickness, feel their wound, and go to the Assyrian, Hos. v. 13. And this insensibly leads men into atheism. Frequent applications of creature-diversions unto convictions of sin are a notable means of bringing on final impeni- tency. Some drunkards had, it may be, never been so, had they not been first convinced of other sins. They strive to stifle the guilt of one sin with another. They fly from themselves unto themselves, from their consciences unto their lusts, and seek for relief from sin by sinning. This is so far from believers, that they will not allow lawful things to be a diversion of their distress. Use lawful things they may and will, but not to divert their thoughts from their distresses. These they know must be issued between God and them. Wear off they will not, but must be taken away. These rocks, and the like, whereof there are innumerable, I say, a gracious soul takes care to avoid. He knows it is God alone who is the Lord of his conscience, where his depths lie; God alone against whom he hath sinned; God alone who can pardon his sin. From dealing with him he will be neither enticed nor diverted. " To thee, O Lord," saith he, " do I come ; thy word concerning me must stand ; upon thee will I wait. If thou hast no delight in me, I must perish. Other remedies I know are vain. I intend not to spend my strength for that which is not bread. Unto thee do I cry." Here a sin-entangled soul is to fix itself Trouble excites it to look for relief Many things without it present themselves as a diversion; many things within it offer them- selves for a remedy. " Forget thy sorrow, " say the former ; " Ease thyself of it by us," say the latter. The soul refuscth both, as physicians of no value, and to God alone makes its application. He hath woiuided, and he alone can heal. And until any one that is sensible of the guilt of sin will come oflF from all reserves to deal immediately with God, it is in vain for him to expect relief