Now, for them who would seriously accomplish a diligent search in this matter, which is of such importance unto them, let them take these two directions: —
1. Let them go over the consideration of those sins, and others
Ver.4.] SEARCPI OF SIN NECESSARY TO CONSOLATION. 557
of the like nature, wliicli may be reduced unto the same general heads with them, which we laid down before as the sins which generally cast men into depths and entanglements. And if they find they have contracted the guilt of any of them, let them not think it strange that they are yet bewildered in their condition, and do come short of a refreshing sense of peace with God or an inte- rest in forgiveness. Rather let them admire the riches of patience, gi'ace, and forbearance, that they are not cast utterly out of all hopes of a recovery. This will speed an end unto their trouble, according to the direction given.
2. Let them cast the course of their times under such heads and seasons as may give them the more clear and distinct vieiu and apprehension of the p)assages in them hetiueen God and their souls which may have been provoldng unto him.
As, first, for the state of their inward m,an, let them consider, —
(1.) The unregenerate part of their lives, that which was con- fessedly so, before they had any real work of God upon their hearts ; and therein inquire after two things: — First, If there were then any great and signal eruptions of sins against God ; for of such God requires that a deep sense be kept on our souls all our days. How often do we find Paul calling over the sins of his life and ways before his conversion! " I was," saitli he, " injurious, and a blas- phemer." Such reflections ought persons to have on any great pro- voking occasions of sin, that may keep them humble, and necessitate them constantly to look for a fresh sense of pardon through the blood of Christ. If such sins lie neglected, and not considered ac- cording to their importance, they will weaken the soul in its com- forts whilst it lives in this world. Secondly, If there were any signal intimations made of the good-will and love of God to the soul, which it broke off from through the power of its corruption and temptation, they require a due humbling consideration all our days. But this hath been before spoken unto,
(2.) In that part of our lives tuhich, ujwn the call of God, we have given up unto him, there are two sorts of sins that do effectually impeach our future peace and comfort; which ought therefore to be frequently reviewed and issued in the blood of Christ : — First, Such as, by reason of any aggravating circumstances, have been accom- panied with some especial unkindness tow^ards God. Such are sins after warnings, communications of a sense of love, after particular engagements against them, relapses, omissions of great opportunities and advantages for the furtherance of the glory of God in the world. These kinds of sins have much unkindness attending them, and will be searched out if we cover them. Secondly, Sins attended with scandal towards fewer or more, or any one single person who is or
558 AN EXPOSITION UPON PSALM cxxx. [Yet. 4.
may be concerned in us. The aggravations of these kinds of sins are commonly known.
(3.) The various outward states and conditions which we have passed through, as of prosperity and afflictions, should in like man- ner fall under this search and consideration. It is but seldom that we fill up our duty or answer the mind of God in any dispensation of providence, and if our neglect herein be not managed aright, they will undoubtedly hinder and interrupt our peace.
EULE V. The fifth rule — Distinction between unbelief and jealousy.
Learn to distinguish between unhelief and jealousy.
There is a twofold unhelief: — 1. That w^hich is universal and privative, such as is in all unregenerate persons ; they have no faith at all, — that is, they are dead men, and have no principles of spiritual life. This I speak not of; it is easily distinguished from any grace, being the utter enemy and privation as it were of them all. 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 Avhich is attended with unknown aggravations, though men usually indulge it in themselves. It is well expressed, Ps. Ixxviii. 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 provide flesh for his people?" verse 20. What great sin, crime, or offence is in" this inquiry? Why, verse 19, this is called speaking against God: " They spake against God; they said, Can he furnish a table in the wilderness?" Unbelief in question of the promises is a " speaking against God ; " a " limiting of the Holy One of Israel," as it is called, verse 41 ; an assigning of bounds to his goodness, power, kindness, and grace, according to what we find in ourselves, which he abhors. By this unl)elief we make God like ourselves; that is, our limiting of 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. It is well we think so now; but when they were so many thousand families, that had not one bit of bread nor drop of water aforehand 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 one of you can thinlc that you have. We are ready to suppose that we have all the reasons