Works (theological treatises)

Continuance in waiting necessary unto peace and consolation.

Whatever your condition be, and your apprehension of it, yet continue waiting for a better issue, and give not over through weariness or impatience. This rule contains the sum of the great example given us in this psalm. Forgiveness in God being discovered, though no sense of a particular interest therein as yet obtained, that which the soul applies itself unto is diligent, careful, constant, persevering waiting; which is variously expressed in the fifth and sixth verses. The Holy Ghost tells us that "light is sown for the righteous, and gladness for the upright in heart," Ps. xcvii. 11. Light and gladness are the things now inquired after. Deliverance from darkness, misapprehensions of God, hard and misgiving thoughts of his own condition, is that which a soul in its depths reacheth towards. Now, saith the Holy Ghost, "These things are sown for the righteous." Doth the husbandman, after he casts his seed into the earth, immediately the next day, the next week, expect that it will be harvest? doth he think to reap so soon as he hath sown? or doth he immediately say, "I have laboured in vain, here is no return; I will pull up the hedge of this field and lay it waste?" or, "I see a little grass in the blade, but no corn; I will give it to the beasts to devour it?" No; "his God," as the prophet speaks, "doth instruct him to discretion, and doth teach him," — namely, what he must do, and how he must look for things in their season. And shall not we be instructed by him? "Behold, the husbandman," saith James, "waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain," James v. 7. And is light sown for them that are in darkness, and shall they stifle the seed under the clods, or spoil the tender blade that is springing up, or refuse to wait for the watering of the Spirit, that may bring it forth to perfection? Waiting is the only way to establishment and assurance; we cannot speed by our haste; yea, nothing puts the end so far away as making too much haste and speed in our journey. The ground hereof is, that a sense of a special interest in forgiveness and acceptance is given in to the soul by a mere act of sovereignty. It is not, it will not be, obtained by or upon any rational conclusions or deductions that we can make. All that we can do is but to apply ourselves to the removal of hinderances, for the peace and rest sought for come from mere prerogative: "When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him?" Job xxxiv. 29. Now, what is the way to receive that which comes from mere sovereignty and prerogative? Doth not the nature of the thing require humble waiting? If, then, either impatience cast the soul into frowardness, or weariness make it slothful (which are the two ways whereby waiting is ruined), let not such a one expect any comfortable issue of his contending for deliverance out of his depths. And let not any think to make out their difficulties any other way: their own reasonings will not bring them to any establishing conclusion; for they may lay down propositions, and have no considerable objections to lie against either of them, and yet be far enough from that sweet consolation, joy, and assurance which is the product of the conclusion, when God is not pleased to give it in. Yea, a man may sometimes gather up consolation to himself upon such terms, but it will not abide. So did David, Ps. xxx. 6, 7. He thus argues with himself: "He whose mountain is made strong, to whom God is a defence, he shall never be moved nor be shaken; but I am thus settled of God: therefore I shall not be moved." And therein he rejoiceth. It is an expression of exultation that he useth; but what is the issue of it? In the midst of these pleasing thoughts of his, "God hides his face," and "he is troubled;" he cannot any longer draw out the sweetness of the conclusion mentioned. It was in him before from the shinings of God's countenance, and not from any arguings of his own.

No disappointment, then, no tediousness or weariness, should make the soul leave waiting on God, if it intend to attain consolation and establishment. So dealeth the church, Lam. iii. 21, "This I recall to mind, therefore have I hope." What is that she calls to mind? This, that "it is of the Lord's mercy that we are not consumed, because his compassions fail not," verse 22; — "I will yet hope, I will yet continue in my expectation upon the account of never-failing compassion, of endless mercies in him, whatever my present condition be." And thence she makes a blessed conclusion, verse 26, "It is good that a man should both hope and quietly wait for the salvation of the Lord." And this is our third rule:— It is good to hope and wait, whatever our present condition be, and not to give over, if we would not be sure to fall; whereunto I speak no more, because the close of this psalm insists wholly on this duty, which must be farther spoken unto.

Remove the hinderances of believing by a searching out of sin — Rules and directions for that duty.

Seeing, in the course of our believing and obedience, that which is chiefly incumbent on us, for our coming up to establishment and consolation, is spiritual diligence in the removal of the hinderances thereof, let the soul that would attain thereunto make thorough work in the search of sin, even to the sins of youth, that all scores on that account may clearly be wiped out. If there be much rubbish left in the foundation of the building, no wonder if it always shake and totter. Men's leaving of any sin unsearched to the bottom will poison all their consolation. David knew this when, in dealing with God in his distresses, he prays that he would not" remember the sins and transgressions of his youth," Ps. xxv. 7. Youth is oftentimes a time of great vanity and unmindfulness of God; many stains and spots are therein usually brought upon the consciences of men. "Childhood and youth are vanity," Eccles. xi. 10; not because they soon pass away, but because they are usually spent in vanity, as the following advice of chap. xii. 1, to remember God in those days, doth manifest The way of many is to wear such things out of mind, and not to walk in a sense of their folly and madness, — never to make thorough work with God about them. I speak of the saints themselves; for with others that live under the means of grace, whom God intends any way to make useful and industrious in their generation, this is the usual course — by convictions, restraining grace, afflictions, love of employment and repute, God gives them another heart than they had for a season; another heart, but not a new heart. Hence, another course of life, another profession, other actions than formerly, do flow. With this change they do content themselves; they look on what is past perhaps with delight, or as things fit enough for those days, but not for those they have attained unto. Here they rest; and therefore never come to rest,

But I speak of the saints themselves, who make not such thorough, full, close work in this kind as they ought. An after-reckoning may come in on this hand to their own disturbance, and an unconquerable hinderance of their peace and settlement be brought in, on this account. So was it with Job, chap. xiii. 26, "He maketh me to possess the iniquities of my youth." God filled his heart, his thoughts, his mind, with these sins, — made them abide with him, so that he possessed them; they were always present with him. He made the sins of his youth the sufferings of his age. And it is a sad thing, as one speaks, when young sins and old bones meet together; as Zophar, chap. xx. 11, "His bones are full of the sins of his youth." The joyous frame of some men's youth makes way for sad work in their age. Take heed, young ones! you are doing that which will abide with you to age, if not to eternity. This possessing of the sins of youth, Job calls the "writing of bitter things against him;" as, indeed, it is impossible but that sin should be bitter one time or other. God calls it "a root that beareth gall and wormwood," Deut. xxix. 18; "a root of bitterness springing up into defilement," Heb. xii. 15. This, then, is to be searched out to the bottom. Israel will not have success nor peace whilst there is an Achan in the camp. Neither success in temptation nor consolation in believing is to be expected, whilst any Achan, any sin unreckoned for, lies on the conscience.

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 of the like nature, which 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 interest in forgiveness. Rather let them admire the riches of patience, grace, 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 view and apprehension of the passages in them between God and their souls which may have been provoking unto him.

As, first, for the state of their inward man, let them consider, —

(1.) The unregenerate part of their lives, that which was confessedly 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," saith he, "injurious, and a blasphemer." Such reflections ought persons to have on any great provoking 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 according to their importance, they will weaken the soul in its comforts 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 which, upon 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 accompanied with some especial unkindness towards 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 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 manner 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.

The fifth rule — Distinction between unbelief and jealousy.

Learn to 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 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 which is attended with unknown aggravations, though men usually indulge it in themselves It is well expressed, Ps. lxxviii. 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 unbelief 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 think that you have. We are ready to suppose that we have all the reasons in the world: every one supposeth he hath those that are more cogent than any other hath to question the promises of grace, pardon, and forgiveness; and therefore the questioning of them is not their sin, but their duty. But pretend what we will, this is speaking against God, limiting of him; and that which is our keeping off from steadfastness and comfort.

But now there may be a jealousy in a gracious heart concerning the love of Christ, which is acceptable unto 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 and disconsolation. This the spouse expresseth in herself: Cant. viii. 6, "Love is strong as death; jealousy is hard as the grave: the coals thereof are coals of fire, which hath a most vehement flame." Love is the foundation, the root; but yet it bears that fruit which is bitter, although it be wholesome, — that 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 thine 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 upon thine heart.'?"

Now, this spiritual jealousy is the solicitousness of the mind of a believer, who hath a sincere love for Christ, about the heart, affection, and good-will of Christ towards it, arising from a consciousness of its own unworthiness to be beloved by him or accepted with him. All causeless jealousy ariseth from a secret sense and conviction of unworthiness in the person in whom it is, and a high esteem of him that is the object of it, or concerning whose love and affection any one is jealous. 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," verse 7, — which nothing can utterly prevail against or overcome. This gives the soul high thoughts of the glorious excellencies of Christ, fills it with admiration of him; 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 directed, guided, and managed aright by faith, — which alone can show the soul how the glory of Christ consisteth principally in this, that he, being so excellent and glorious, is pleased to love us with love inexpressible who are vile and sinful, — questionings about the love of Christ, and those attended with much anxiety and trouble of mind, will arise. Now, this frame may some — times be taken for a questioning of the promises of God, and that to be a defect in faith which is an excess of love, or at most such an irregular acting of it as the Lord Christ will be very tender towards, 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 these two, so as not causelessly to he disquieted and perplexed?" I answer briefly, —

1. Unbelief, working in and by the questioning of the promises of God, is a weakening, disheartening, dispiriting thing. It takes off the edge of the soul from spiritual duties, and weakens it both as unto delight and strength. The more any one questions the promises of God, the less life, power, joy, and delight in obedience he hath; for faith is the spring and root of all other graces, and according as that thriveth or goeth backwards 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, doth put them upon the performance of many duties; and 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? and how are they performed? and what is their acceptance with God? The duties themselves are legal; which denomination ariseth not from the nature, substance, or matter of them, for they may be the same that are required and enjoined in the gospel, but from the principle from whence they proceed and the end to which they are used. Now these in this case are both legal; their principle is legal fear, and their end is legal righteousness, — the whole attendance unto them a "seeking of righteousness as it were by the works of the law." And how are they performed? Plainly, with a bondage-frame of spirit, without love, joy, liberty, or delight. To quiet conscience, to pacify God, are the things in them aimed at, all in opposition to the blood and righteousness of Christ. And are they accepted with God? Let them be multiplied never so much, he everywhere testifieth that they are abhorred by him. This, then, unbelief mixed with convictions will do. It is the proper way of venting and exercising itself where the soul is brought under the power of conviction. But as unto gospel obedience, in all the duties of it, to he carried on in communion with God by Christ and delight in him, all questioning of the promises weakens and discourageth the soul, and makes them all wearisome and burdensome unto it.

But the jealousy that is exercised about the person and love of Christ unto the soul is quite of another nature, and produceth other effects. It cheers, enlivens, and enlargeth the soul, stirs up to activity, earnestness, and industry in its inquiries and desires after Christ. "Jealousy," saith the spouse," is hard as the grave;' therefore, set me as a seal upon thine heart, as a seal upon thine arm.'?" It makes the soul restlessly pant after nearer, more sensible, and more assured communion with Christ; it stirs up vigorous and active spirits in all duties Every doubt and fear that it ingenerates concerning the love of Christ stirs up the soul unto 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 of the promises, is universally selfish; it begins and ends in self. Self-love, in desires after freedom from guilt, danger, and punishment, is the life and soul of it. May this end be attained, it hath no delight in God; nor doth it care what way it be attained, so it may be attained. May such persons have any 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, whether any glory ariseth unto God from his grace and faithfulness or no, they are not solicitous.

The jealousy we speak of hath the person of Christ and his excellency for its constant object. These it fills the mind with in many and various thoughts, still representing him more and more amiable and more desirable unto the soul: so doth the spouse upon the like occasion, as you may see at large, Cant. v. 9-16. Being at some loss for his presence, for he had withdrawn himself, not finding her wonted communion and intercourse with him, fearing that, upon her provocation, she might forfeit her interest in his love, she falls upon the consideration of all his excellencies; and thereby the more inflames herself into desires after his company and enjoyment. All these diverse things may be thus distinguished and discerned.

Distinction between faith and spiritual sense.

Learn to distinguish between faith and spiritual sense.

This rule the apostle gives us, 2 Cor. v. 7, "We walk by faith, and not by sight." It is the sight of glory that is especially here intended. But faith and sense in any kind are clearly distinguished. That may be 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. l. 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. But saith our Saviour, "Blessed are they that have not seen, and yet believe," — 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, of his grace, 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 unto peace, nor unto an evidence that we do believe.

We will deal thus with the vilest person living, — we will believe him whilst we have the certainty of our sense to secure us. And if we deal so with God, what's there in our so doing praiseworthy? The prophet tells us what it is to believe in respect of providence, Hab. iii. 17. When there is nothing left outward and visible to support us, then to rest quietly on God, that is to believe: so Ps. lxxiii. 26. And the apostle, in the example of Abraham, shows us what it is to believe with respect unto a special promise: Rom. iv. 18, "Against hope, he believed in hope." When he saw not any outward ordinary means for the accomplishment of the promise, when innumerable objections arose against any such hope as might have respect unto 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; so in hope believing against hope.

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

Grace in general may be referred unto two heads — 1. Our acceptation with God through Christ, the same upon the matter with the forgiveness of sin that we are treating of; and, 2. Grace of sanctification from God in Christ. Of each of these there is a spiritual sense or experience to be obtained, in both distinguished from faith that gives us a real interest in forgiveness

1. Of the first, or the spiritual sense that we have of acceptance with God, there are sundry parts or degrees; as, first, hereunto belongs peace with God: Rom. v. 1, "Being justified by faith, we have peace with God." This peace is the rest and composure of the soul emerging out of troubles, upon the account of the reconciliation and friendship made for it by the blood of Christ. And it hath, as all peace hath, two parts, — first, a freedom from war, trouble, and distress; and, secondly, rest, satisfaction, and contentment in the condition attained; — and this, at least the second part of it, belongs unto the spiritual sense that we inquire after. Again: there is in it "joy in the Holy Ghost," called "joy unspeakable, and full of glory," 1 Pet. i. 8; as also "glorying in the Lord" upon the account of his grace, Isa. xlv. 9. 5; with many the like effects, proceeding from a "shedding abroad of the love of God in our hearts," Rom. v. 5.

Yea, you say, these are the things you aim at; these are the things you would attain, and be filled withal. It is this peace, this joy, this glorying in the Lord, that you would always be in the possession of. I say, you do well to desire them, to seek and labour after them, — they are purchased by Christ for believers; but you will do well to consider under what notion you do 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 souls, and put yourselves out of the way of obtaining of them. These things are not believing, nor adequate effects of it, so as immediately to be produced wherever faith is; but they are such consequents of it as may or may not ensue upon it, according to the will of God. Faith is a seed that contains them virtually, 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, he doth both lose the benefit, advantage, and comfort of what he hath, and, neglecting the due acting of faith, puts himself out of the way of attaining what he aimeth at.

These things, therefore, are not needful to give you a real saving interest in forgiveness, as it is tendered in the promise of the gospel by the blood of Christ. And it may be it is not the will of God that ever you should be intrusted with them. It may be it would not be for your good and advantage so to be. Some servants that are ill husbands must have their wages kept for them to the year's end, or it will do them no good. It may be, some would be such spendthrifts of satisfying peace and joy, and be so diverted by them from attending unto some necessary duties, — as of 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 care and love that peace and joy are detained from some believers, and granted unto others.

You are therefore to receive forgiveness by a pure act of believing, in the way and manner before at large described. And do not think that it is not in you unless you have constantly a spiritual sense of it in your hearts. See, in the meantime, that your faith bringeth forth obedience, and God in due time will cause it to bring forth peace.

2. The like may be said concerning the other head of grace, though it be not so direct unto our purpose, yet tending also to the relief of the soul in its depths. This is the grace that we have from God in Christ for our sanctification. When the soul cannot find this in himself; when he hath not a spiritual sense and experience of its inbeing and power; when it cannot evidently distinguish it from that which is not fight or genuine, — it is filled with fears and perplexities, and thinks it is yet in its sin. He is so, indeed, who hath no grace in him; but not he always who can find none in him. But these are different things. A man may have grace, and yet not have it at sometimes much acting; he may have grace for life, when he hath it not for fruitfulness and comfort, though it be his duty so to have it, Rev. iii. 2; 2 Tim. i. 6. And a man may have grace acting in him, and yet not know, not be sensible, that he hath acting grace. We see persons frequently under great temptations of apprehension that they have no grace at all, and yet at the same time, to the clearest conviction of all who are able to discern spiritual things, sweetly and genuinely to act faith, love, submission unto God, and that in a high and eminent manner. Ps. lxxxviii., Heman complains that he was "free among the dead," "a man of no strength," verses 4, 5, — as one that had no spiritual life, no grace. This afflicted his mind, and almost distracted him, verse 15; and yet there can be no greater expressions 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, but we are to live by faith about them. And no soul ought to conclude, that because it hath not the one it hath not the other, — that because it hath not joy and peace, it hath no interest in pardon and forgiveness.

The seventh rule — Mix not foundation and building work together.

Mix not too much foundation and building work together. Our foundation in dealing with God is Christ alone, mere grace and pardon in him.

Our building is in and by holiness and obedience, as the fruits of that faith by which we have received the atonement. And great mistakes there are in this matter, which bring great entanglements on the souls of men. Some are all their days laying of the foundation, and are never able to build upon it unto any comfort to themselves or usefulness unto others; and the reason is, because they will be mixing with the foundation stones that are fit only for the following building. They will be bringing their obedience, duties, mortification of sin, and the like, unto 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 merely as it is grace, without the consideration of any thing in itself, but that it is sinful and obnoxious unto 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 endeavours and duty; and because these things will not mix, they spend a fruitless labour about it all their days. But if the foundation be of grace, it is not at all of works; 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; which if it be not alone, it is not at all. But doth this not tend to licentiousness? doth not this render obedience, holiness, duties, mortification of sin, and good works needless? God forbid; yea, this is the only way to order them aright unto the glory of God. Have we nothing to do but to lay the foundation? Yes; all our days we are to build upon it, when it is surely and firmly laid. And these are the means and ways of our edification. This, then, is the soul to do who would come to peace and settlement — Let it let go all former endeavours, if it have been engaged unto any of that kind, and let it alone receive, admit of, and adhere to, mere grace, mercy, and pardon, with a full sense that in itself it hath 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 over. Surcease not an earnest endeavour with your own hearts to acquiesce in this righteousness of God, and to bring your souls unto a comfortable persuasion that "God for Christ's sake hath freely forgiven you all your sins." Stir not hence until this be effected. If you have been engaged in another way, — that is, to seek for an interest in the pardon of sin by some endeavours of your own, — it is not unlikely but that you are filled with the fruit of your own doings; that is, that you go on with all kinds of uncertainties, and without any kind of constant peace. Return, then, again hither; bring this foundation-work to a blessed issue in the blood of Christ; and when that is done, up and be doing.

You know how fatal and ruinous it is for souls to abuse the grace of God and the apprehension of the pardon of sins in the course of their obedience, — to countenance themselves in sin or the negligence of any duty; 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. But these things, as they are distinct in themselves, so they must be distinctly managed in the soul; and the confounding of them is that which disturbs the peace and weakens the obedience of many. In a confused manner they labour to keep up a life of grace and duty; which will be in their places conjoined, but not mixed or compounded.

First, to take up mercy, pardon, and forgiveness absolutely on the 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. ii. 8-10.