and lead to it.

Neither is this the method of grace, only with the sinner at the first
great change, termed the, new birth, but with the saint who falls into
heinous sins, and thereby resembles the sinner. When a good man yields
to temptation and falls from his stedfastness, God commonly hides his
face from him--for a term, and often for a considerable term, he sits
in darkness--is ready to give up his hope--to conclude that he hath
believed in vain--never loved God or hated sin--never passed from
death into life. In fine, he feels similar pains, and passeth in many
respects, a similar change, when renewed again by repentance, as when
first made a new creature.

Do we ever see persons who have been seduced into great and heinous
sins, brought back to God, and comforted with his presence without
sensations of this kind? We presume the instance cannot be adduced. We
should look with a jealous eye on one who pretended to be an example
of it. From the methods of grace at present, we may judge of them in
times past. God is the same--sin equally his aversion, and sinners
alike the objects of his displeasure.

The supposition that a person is one moment a hardened sinner; the
next a thorough penitent, pardoned, restored and comforted of God, is
so diverse from his common manner of treating great offenders, that it
should not be admitted in a given case, without clear and strong
evidence; and in the case before us there is no evidence; even
circumstances have a different aspect.

No sooner was this offender reproved, than he discovered a humble
penitent disposition. He, freely confessed his sin, both to God and