RULE IV.—Remove the hinderances of believing by a searching out of sin—Rules and directions for that
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. 30:6, 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. 3:21, "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 neverfailing 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 fail; whereunto I speak no more, because the close of this psalm insists wholly on this duty, which must be farther spoken unto.
——— RULE IV
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. 25:7. 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. 11:10; not because they soon pass away, but because they are usually spent in vanity, as the following advice of chap. 12:1, 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. 13:26, "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. 20:11, "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. 29:18; "a root of bitterness springing up into defilement," Heb. 12:15. 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.