303 fpeak no more, because the clofe of this Pfalm infifts wholly on this duty, which must be further spoken

unto.

RULE IV.

Seeing in the courfe of our believing and obedience, that which is chiefly incumbent on us, for our coming up to establishment and confolation, is fpiritual diligence in the removal of the hindrances thereof; let the foulthat would attain thereunto, make thorough work in the fearch of fin, even to the fins of youth, that all fcores 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 fhake and totter. Mens leaving of any fin unfearched to the bottom, will poison all their confolation. David knew this, when in dealing with God in his diftreffes, he prays that he would not remember the fins and tranfgreffions of his youth, Pfal. v. 7. Youth is oftentimes a time of great vanity and unmindfulness of God; many ftains and fpots are therein ufually brought upon the confciences of men; Childhood and youth are vanity, Ecclef. xi. 10. Not because they foon pafs away, but because they are ufually fpent in vanity, as the following advice (of chap. xii. 1.) to remember God in those days, doth manifeft. The way of many is to wear fuch things out of mind, and not to walk in a fenfe of their folly and madnefs, never to make thorough work with God about them. I fpeak of the faints themfelves; for with others that live under the means of grace, whom God intends any way to make ufeful and induftrious in their generation, this is the ufual courfe; by convictions reftraining grace, afflictious, love of employment and repute, God gives them another heart than they had for a feafon. Another heart, but not a new heart.. Hence another course of life, another profeffion, other actions, than formerly, do flow; with this change they do not content them-felves;

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felves; they look on what is paft perhaps with delight, or as things fit enough for those days, but not for thofe they have attained unto; Here they reft, and therefore never come to rest.

But I fpeak of the faints themselves, who make not fuch 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 hindrance of their peace and fettlement be brought in, on this account. So was it with Job, chap. xiii. 26. He makes me poffefs the fins of my youth. God filled his heart, his thoughts, his mind with these fins; made them abide with him, fo that he poffeffed them; they were always present with him: He made the fins of his youth the fufferings of his age. And it is a fad thing, as one fpeaks, when young fins and old bones meet together; as Zophar, chap. xx. 11. His bones are filled with the fins of bis youth. The joyous frame of fome mens youth makes way for fad work in their age. Take heed young ones, you are doing that which will abide with you to age, if not to eternity. This poffeffion of the fins of youth, Job calls, the writing of bitter things against him; as indeed it is impoffible but that fin fhould 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 unto defilement. Heb. xii. 15. This then is to be fearched out to the bottom. Ifrael will not have fuccefs nor peace whilft there is an Achan in the camp: Neither fuccefs in temptation, nor confolation in believing is to be expected, whilst any Achan, any fin unreckoned for, lies in the confcience.

Now, for them who would ferioufly accomplish a diligent fearch in this matter, which is of fuch importance unto them, let them take thefe two directions.

First, Let them go over the confideration of those fins, and others of the like nature, which may be reduced unto the fame general heads with them which we laid down before, as the fins which generally caft men

into

into depths and intanglements. And if they find they have contracted the guilt of any of them, let them not think ftrange that they are yet bewildered in their condition, and do come short of a refreshing fenfe of peace with God, or an interest in forgiveness; rather let them admire the riches of patience, grace and forbearance, that they are not caft utterly out of all hopes of a recovery. This will speed an end unto their trouble, according to the direction given.

Secondly, Let them caft the courfe of their times under fuch heads and feafons, as may give them the more clear and diftinct view and apprehenfion of the paffages in them between God and their fouls, which may have been provoking unto him. As,

1. For the fate of their inward man, let them confider.

(1.) The unregenerate part of their lives, that which was confeffedly fo before they had any real work of God upon their hearts, and therein enquire after two things.

ift, If there were then any great and fignal eruptions of fits against God; for of fuch God requires that a deep fense be kept on our fouls all our days. How often do we find Paul calling over the fins of his life and ways before his converfion. I was, faith he, injurious, and a blafphemer. Such reflections ought perfons to have on any great provoking occafions of fin, that may keep them humble, and neceffitate them conftantly to look for a fresh sense of pardon through the blood of Chrift. If fuch fins ly neglected and not confidered according to their importance, they will weaken the foul in its comforts whilft it lives in this world.

2dly, If there were any fignal intimations made of the good will and love of God to the foul, which it broke off from the thorough power of its corruption and temptation, they require a due humbling confideration all our days; but this hath been before fpoken

unto.

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(2.) In

(2) In that part of our lives, which upon the call of God we have given up unto him. There are two forts of fins that do effectually impeach our future peace and comfort, which ought therefore to be frequently renewed and iffued in the blood of Chrift. 1. Such as by reafon of any aggravating circumstances have been accompanied with fome efpecial unkindness towards God. Such are fins after warnings, communications of a fenfe of love, after particular engagements against them, relapfes, omiffions of great opportunities, and advantages for the furtherence of the glory of God in the world's Thefe kinds of fins have much unkindness attending them, and will be fearched out if we cover them. 2. Sins attending with fcandal towards fewer, or more, or any one fingle person who is or may be concerned in us: The aggravations of thefe kind of fins are commonly known.

(3.) The various outward ftates and conditions which we have paffed through, as profperity and afflictions, fhould in like manner fall under this fearch and confideration. It is but feldom that we fill up our duty, or answer the mind of God in any difpenfation of providence. And if our neglect herein be not managed aright, they will undoubtedly hinder and interrupt our peace.

RULE V.

The fifth rule.-------Diftinction between unbelief and jealoufy.The fixth rule.----- Distinction between faith and fpiritual fenfe.

Learn to diftinguish between unbelief and jealousy. There is a twofold unbelief. (1.) That which is univerfal and privative, fuch as is in all unregenerate perfons; they have no faith at all; that is, they are dead men, and have no principles of fpiritual life. This I fpeak not of; it is cafily diftinguished from any grace,

being the utter enemy and privation as it were of them all. (2.) There is an unbelief partial and negative, confifting in a staggering at, or queftioning of the promises. This is difpleafing to God, a fin which is attended with unknown aggravations, tho' men ufually indulge it in themselves. It is well expreffed, Pfal. lxxviii. 19, 20. God had promised his prefence to the people in the wilderness, to feed, fuftain, and preferve them. How did they entertain these promifes of God? Can be, fay they, give bread? Can he give flesh unto his • people? ver. 20. What great fin, crime, or offence is in this enquiry? Why, ver. 19. this is called fpeaking against God; They speak against God; they faid, Can he furnish a table in the wilderness? Unbelief in queftioning of the promises is a speaking against God; a limiting of the Holy One of Ifrael, as it is called, ver. 41. an affigning of bounds to his goodness, power, kindnefs 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 fee how it may be done. This you will fay was a great fin in the Ifraelites, because they had no reason to doubt or queftion the promises of God. It is well we think fo now; but when they were fo many thoufand 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 queftion the promises, as any one of you can think that you have We are ready to fuppofe, that we have all the reasons in the world; every one fuppofeth, he hath thofe that are more cogent than any other hath, to queftion the promises of grace, pardon, and forgiveness; and therefore the questioning of them is not their fin, but their duty. But pretend what we will, this is speaking against God, limiting of him, and that which is our keeping off from stedfaftnefs and comfort.

But now, there may be a jealoufy in a gracious heart concerning the love of Chrift, which is acceptable un

to