any thing by not confessing to God is a great folly He doth not need our confession to give him any information he knows them and can set them in order before us when he pleaseth if then he looketh for our acknowledgment and we do not make it this will turn to our damage there is a threatning in that Prov. 28. 13. He that covereth his sins shall not prosper 2. All Sin is against God Men may be injured by it but whether they be or no Gods honour is stricken at by every Sin it is a transgression of his Law 1 Joh. 3. 4. It is a coming â—ort of his glory Rom. 3. 23. And that is an afâ—â—ont offered to him and indeed considered as â—in it is only against him Psal 51. 4. And whom should we make our Confession to but him whom we have provoked by it he is the party firstly concerned and must not be neglected 3. He only can forgive us our sins Our great encouragement to confess is our hope to obtain mercy and pardon and therefore the Gospel which made discovery of forgiveness through Christ is the great motive to poor Sinners to fall down before God and acknowledge their Sins to him Well this is his Prerogative and he will not give it another Dan. 9. 9. To the Lord belong mercies and forgivenesses Men indeed may remit to us the injury done to them so far as they are concerned and too often that is all that we trouble our selves about but the Sin may yet â—y upon us they may do their work but they cannot do Gods work and if he be not atoned that Sin will undo us but if he forgive us all is well and we are happy 4. If we hope to obtain forgiveness of him we must seek it in his way As there is forgiveness with him Psal 130. 4. So there is a course to be taken by such as would obtain it of him and among other things which he requireth this is â—ne viz. that we confess it to him humbly heartily fully hence the promise is connected with 〈◊〉 Prov. 28. 13. Lev. 26. 40. 1 Joh. 1. 9. God will not baulk this and for us to neglect it is tâ— out our selves off from the Gospel hope Noâ— this Confessing to God intends not only a coâ—ming before him in Prayer and laying open thâ— case but a particular reflection and animadversioâ— on the sin under this consideration that it is againâ—â— him to see and bewail before him the wronâ— we have done to his name the dishonour wâ— have brought to his declarative glory the reâ—proach to his Gospel and the profession wâ— have made of it these are the aggravations wâ— are to put to it and by them to lay the greaâ—est weight upon it this was doubtless Davidâ— aim Psal 51. 4. Against thee thee only c. Nâ— that he had forgat the wrong he had done to oâ—thers but the concern of Gods Glory went nearest to him and swallowed up the rest so saithâ— the poor Prodigal Luk. 15. 18. I have sinned againsâ— heaven and before thee 2. It follows to shew how necessary and proâ—per such a Confession is for the relief of a dâ—stressed Conscience Which will be evidenced bâ— the following Conclusions 1. That the great burden lying on the Conscience thâ— distresseth it for Sin is the Guilt A gracious Soâ— indeed is humbled and put into mourning by reâ—son of the pollution that cleaveth to his Sin aâ—â— it is the principal ingredient of a kindly godâ— Sorrow for sin but though that abaseth thâ— man and makes him vile in his own sight yet doth not fill him with those perplexities we aâ— now considering of The terrors of Conscienâ— arise from the apprehension of Gods Wrath and the impression which the Curses of the Law make on the Soul he seeth God coming against him as an enemy armed with revenge and is in fearful expectation of falling into his hand it is this anger that overwhelmeth him Psal 38. 2. 88. 7. And it is the apprehension of Guilt that produceth it God appears to him terrible in his Holiness and Justice and he doth not apprehend the comfort of a Sealed Pardon hence arise all his Soul agonies 2. That hence as long as this Guilt lieth upon the Conscience the distress must abide A man indeed may be under Guilt and yet have much seeming quiet and how many have a stupendous load of Guilt lying on them and do not groan under it because they feel it not because Conscience is asleep and senseless and many get ease again though their Guilt abideth because they have baffled their Consciences and charmed them into a false perswasion but this is certain while the Conscience hath the remorce of the Guilt upon it and apprehends it the man can have no rest all the diversions he can turn to all the carnal delights he seeks to content himself withal give him no relief the Arrow of Gods wrath abides on his Conscience and festers there his pain is not in the least abated and how is it possible that whiles a man is dogged up and down with an accusing condemning Conscience charging on him the Guilt of Death and threatning him with Eternal Damnation he should have any rest he cannot think it a light matteâ— to Dwell with Everlasting Burnings when they arâ— realized to him though he scoffed at them wheâ— he believed them not 3. This Guilt is not removed from the Consciencâ— but by forgiveness Nothing but a pardon can takâ— it away I know Sinners have other courses tâ— benumme their hearts and stupify the sense oâ— their pain and sometimes by Gods awful Judâ—ment they obtain to bring themselves into dedâ—lency it may be carnal confidence and vain prâ—sumption some mens Consciences are stupifieâ— others secure under a refuge of lies but this is â— false peace the wound is but skinned over anâ— the core will fester within and break out agaiâ—â— more fearfully That man who seeks to quiet hâ—â— mind from the trouble which Sin hath broughâ— him into any other way but by seeking forgiveâ—ness doth but cheat his own Soul and lay a founâ—dation for his greater sorrow Isa 50. 11. Till foâ—giveness cometh the Wrath of God abideth hiâ— Justice stands engaged to pursue him to death anâ— the irresistible hand of Omnipotency is ready tâ— do the Execution nor can any thing remedy thâ— but a free pardon the man cannot expiate it aâ— his repentances and reformations will not satisfâ—â— for it till the Blood of Christ be applied to it will certainly remain 4. That this must be witnessed in the Conscience tâ— give it ease There is peace with God upon the apâ—plying of a pardon Rom. 5. 1. The very act oâ— forgiveness past in the Court of Heaven is a fruâ—â— of Gods being reconciled and rendereth the mans late peaceable but this peace doth not influence â—he Conscience to make peace there till it be acâ—uainted with and ascertained of this forgiveness â—he still his Guilt
know what is your present duty If you sit down discouraged you thereby charge God but if you make a through search you may so be set in the right way USE II. For Exhortation to all to the practice of this Duty And there is argument enough in the Doctrine to move us hereto If this be the proper necessary course to relieve us in distress let us then whensoever we find any such trouble coming upon us apply our selves unto this way as we hope to find any relief against it And there is none whose condition this may not be and it is good to be laying in for it Let this be particularly applyed 1. To the Unconverted Such as are yet strangers to forgiveness And there are two sorts to whom distinctly 1. To the secure Sinner who feeleth no trouble on his Conscience but all is quiet and so he looks upon himself unconcerned in this affair Consider 1. You are Sinners That is the condition of all men by nature Rom. 5. 12. Yea your whole course in this world hath been a trade of Sin Gen. 8. 21. You have done nothing else since you were born but sin against God this is the very Character given of a natural man Psal 58. The wicked is estranged from the womb they go astray as soon as they are born 2. You are on this account Guilty before God This is the state in which all men are by reason of sin Rom. 3. 19. There is always a Guilt cleaving to sin till by a pardon it be removed where therefore Sin may be charged and is not forgiven it insurreth Guilt and every unpardoned one is under the efficacy of the Sentence 3. Hence you have the matter of this distress on you And what is it that is so bitter and burden-some to the Conscience but a Conviction of Sin and apprehension of the Guilt that attendeth it It is a fear of the wrath of God arising from an expectation of having it fall upon us whiles then you are under Guilt there needs nothing but the awakening of Conscience and making it to feel the impressions thereof upon it to bring the man under the most hellish amazements that can be thought of It is only because Conscience is asleep that you are quiet and God knoweth how to rouse it when he pleaseth and he will certainâ—â— do it sooner or later There is no peace to the wicked Isa 57. 20. 4. Your nourishing your security doth but lay in sâ— make your distress the more terrible You may enjoy a little present ease by it but will be forced to pay interest for it afterwards The calm will be over and a storm will arise there is no preventing it and not only so but the tempest will be the moâ—â— impetuous Your Fair Days are but Weather breeders and all the Sins with which you nourish this security will help to aggravate your Guilt and make the remorces of Conscience more severe Here then 1. Be willing to be convinced of you Sin Have a care of stifling the Convictions which God affordeth you in his Word and Providence take heâ—â— of hardning your hearts against Counsels or shutting your eyes upon the light that is offered you to discover your Sin to you Whatsoever content you find in thus doing for the present it will be bitter in the end God cometh now to shew you your Sin in the way of a Treaty of Peace and saith as Jer. 2. 19. Know that it is an evil and bitter thing c. And if you do not hearken he will shew it you another way 2. See the danger you are in by reason of it If Siâ— lyeth at the door you are in a perilous Condition there is no safety the wrath of God is out against you and Vengeance hangs over your heads Holiness Justice Truth stand engaged to do Execution upon you and all the fearful Curses written in the Book of God are your portion and how can you Escape 3. Be perswaded how vain it is for you to go about to cover it Who ever did so and prospered What a madness is it to think to hide the most secret enormities from the eyes of God who is Omniscient and knows you a great deal more intimately and throughly then you do your selves and can when he will make your sin to find you out 4. Take encouragement to hope for mercy by the Gospel discovery of Christ The great temptation to keep silence is a Spirit of fear that urgeth us to despair of mercy that driveth us to hide our selves as Adam did Now God hath in the Gospel made a Proclamation of peace to Sinners and shewn them the way to pardon think then of this and let it melt your heart and drive you to fall down at his feet and make the most enlarged acknowledgment of your sins asking his pitty This is the most kindly and genuine working of the Evangelical offers of Grace when they work us to the deepest sense and draw forth our most hearty Confessions unto God 2. To the awakened and terrified Sinner whose Conscience is roused and who hath his sins set in order before him and is thereupon under fearful agonies in his mind If you ever hope to find solid comfort â—our next business is to come to this Confession and for your quickning and encouragement Consider 1. You are in the hand of an Holy God A God who stands on his honour and will have his Glory from or by all his Creatures you must therefore voluntarily give it to him or else he will strain for it and so recover it upon you Now all Sin is a falling short of his Glory Rom. 3. 23. It is a dishonouring of him and no little of his Holiness is displayed in his shewing his hatred of it Hab. 1. 13. And you have no other way to glorifie this Holiness but by a free and full Confession 2. He is yet a merciful God Though you have greatly dishonoured and grievously provoked him by sin yet there is mercy with him he hath published and proclaimed this mercy of his lâ—â— the Gospel and inviteth weary and burdened Sinners to come to him for it Mat. 11. 28. All the Messages of peace that are sent to Sinners by the Gospel and the fair tenders therein made to them and the patient waiting of God with the strivings of his Spirit are a witness to thiâ—â— that there is mercy to be had from him if 〈◊〉 be rightly sought 3. But he expecteth that you come for this men with ropes on your heads He looketh that you should give him all the signal testimony of a deâ— conviction that you deserve no mercy from hiâ— but that he do Execution upon you according 〈◊〉 the demerit of your sin and that you ly at 〈◊〉 foot as those that have no injustice to impute him if he should fall upon and destroy you aâ—â— acknowledge his meer mercy in your pardon 4. In this way there is hope for you and in
it is thus â—e sighs and groans and roars by reason of his â—erts distress and can enjoy no rest no quiet in â—is mind but goeth up down hurried and amaâ—ed like one distracted Psal 31. 9 10. 38. begin â—8 15. USE I. Learn hence their folly who promise themselves when once pardoned never to be troubled 〈◊〉 Guilt more There are such as entertain themselves with such a fond opinion as this if â—ce they can get the evidence of their forgiveâ—ss Guilt of Sin will never again distress them 〈◊〉 the fears of hell terrify them but this is â—th a groundless and a dangerous mistake they â—tend if a man be forgiven he is Justified and 〈◊〉 state is secured if therefore he knows that he â—pardoned he thereby is assured how it shall be â—th him for ever Again peace with God folâ—ows upon pardon of sin Rom. 5. 1. And the fruit of that is peace in Conscience and because the peace with God is settled what should disturb the mans peace within who knows this but all this will not do for though the Covenant of peace be firm yet 1. There may be peace with God and yet not so resented as to quiet the Conscience A man may have this peace in title and yet doubt whether he hath it or no and so far as he doubts of it he will be disquieted about it and it is no infrequent thinâ— for Godly men to have awful fears in this respect we read of some Heb. 2. 15. That go in 〈◊〉 of death all their life 2. They may have had the resentment of this 〈◊〉 yet lose it again in great measures Gods Childreâ— have their frequent turns on this account noâ— they walk in the Light and anon they are beclonded by the hiding of Gods face away from them it was so with David Psal 30. 6 7. 3. Nay there may be breaches between God 〈◊〉 them and so the comfort of their peaceable state intercepted They may fall into some grievâ— sin and God be provoked at them for it aâ— look upon them like an Enemy and it may be long time before he will witness in them their foâ—giveness in respect of that sin and this will foâ—ly tempt them to question the peaceableness their state or whether ever there were any suâ— thing in truth and so put them on it to begin 〈◊〉 work anew as he Psal 51. 10. And as this coâ—fidence is groundless so it is dangerous Not oâ— doth it give the Flesh and Satan advantage draw us into carelesness and so expose us temptation whereby we may be precipitated into such Sins as will bring us into this uncomfortable condition but when it is so it will put us to a miserable loss in our own spirits and make the apprehension of our Guilt so much the more formidable It will put a weapon into the adversaries hand to enforce the more vehemently the conclusion that because we thought it could not be thus with one that is pardoned therefore this condition must needs be an evidence that we never were pardoned and so are under the whole Guilt of sin and how heavy will this be USE II. Learn hence also how injurious it is to the Children of God to confound Faith and Assurance There are that Define Justifying Faith to be nothing else but a firm and confident perswasion in a man that his sins are pardoned that Christ died for him and that he shall assuredly be saved and that he who hath not this confidence is not a true believer It is indeed the duty of every one to labour after the getting this perwasion 2 Pet. 1. 10. But yet this is not the proper act of Justifying Faith as Justifying but someâ—ing that results from it afterwards It doth not â—operly belong to Effectual Vocation but is one 〈◊〉 the benefits flowing from it and appertains to 〈◊〉 inchoate Glorification of Gods Children in 〈◊〉 life Our comfort indeed flows from this 〈◊〉 hath its measure according to the strength of our hope on this account and therefore no gracious soul can have rest without it But yet there is a Faith going before it and is the foundation on which it is built and that is the true Justifying Faith which is accompanied with Gods forgiveness I must first know that I have that Faith before I can know that I am forgiven The confounding then of these two must greatly damnify us in an hour of desertion What shall a Child of God do when some sin hath wounded him Guilt stares him in the face and his confidence is turned into doubts and fears how forcibly must it sink him into the mire now to think if faith were such a confidence I never had any for if I had it would not be lost Whereas the only support of a Soul at such a time is to feel that there are the breathings and goings out of the heart after Christ and if that be not the acting of Faith he haâ— none USE III. To Exhort the Children of God to take heed how they expose themselves to such a Condition for which end Consider 1. If you do not look to your selves you may fall 〈◊〉 to it There is not the best man on Earth secure against it This was the Case of David a mâ— after Gods own heart Text as long as we dwell a Sinful World and labour under a body of deaâ— we are not out of danger and for that reason shouâ— not be secure in our minds We may be the Heâ— of Salvation and yet want the joy of Salvation Psâ— 55. 12. 2. Satan will do all he can to bring you into 〈◊〉 〈◊〉 he cannot destroy you he will do you all the â—amage he can and his great business is to make â—reaches between you and your God and that by â—riving you into something that is provoking and when he hath so done and God is angry to accuse â—ou to your own Consciences and lay on load till â—e breaks your backs if possible first to make you â—old to sin and then make you to despair by reason of it and this calls you to be Watchful 1 Pet. â—5 8. 3. If you do fall into such a Condition it will be â—errible No man knows the dismalness of it but â—e that hath felt it It will Soak out your moisture and Dry up your marrow and terribly scorch you â—ead those sorrowful ditties Psal 38. 88. And 〈◊〉 your own hearts whether it be not a matter of greatest concern to avoid the precipitating your selves into it And for advice here 1. See to a particular forgiveness for old sins Sins committed a great while ago it may be before you were Converted you may think it is enough that you had a general pardon but if there have been any more particular sins and you have not made a particular business of them they may thus trouble you afterwards David puts up such a peâ—ion Psal 25. 7. Remember not the Sins of my youth And Job makes
as may after be particularly evidenced it is from the Imputation of his Righteousness and so it derives to us by Faith with which we accept of and close in with his person and if he be once ours all his benefits are so too for they are inseparable 1 Cor. 1. 30. if God makes him ours he makes him all to us and by vertue of that all blessedness is made ours Hence 1. They that are pardoned are Justified There are two things that belong to the Justification of 〈◊〉 Sinner and this is one of them their sins are â—orgiven and they are adjudged righteous and â—hese are never parted for where God pardonâ—th sin there he imputeth Righteousness and hence the man comes to be Justified so the Aâ—ostle argueth Rom. 4. 6 7. and certainly he â—â—at is Justified is blessed for indeed as all miâ—ery is rooted in Condemnation so all felicity â—ows from Justification the Apostle therefore â—â—ts them together Rom. 8. 30. Whom he hath â—ustified them he hath Glorified 2. Pardon of Sin layeth the foundation for 〈◊〉 Peace in the Soul Unpardoned Sinners have 〈◊〉 peace at all Isa 57. ult They indeed sometimes â—ry peace peace to themselves but it is ungrounded Whereas there is all solid peace comes in with forgiveness peace with God Rom. 5. 1. He 〈◊〉 now reconciled and the man may appeal tâ— him and he will not be a consuming fire tâ— him he hath now the free liberty of access to thâ— Throne of Grace with boldness and to put up hâ— requests without terror He hath peace at homâ— in his own Conscience The Wicked's Conscienâ— is like a raging Sea always tumbling and tossingâ— but there is a calm and quiet in the Conscienâ— of a pardoned one Conscience is now his frienâ— and ceaseth to accuse and it puts a confidence 〈◊〉 him 1 Pet. 3 20. Yea it testifyeth for him anâ— so gives him matter of rejoycing 2 Cor. 1. 1â— and he hath peace with the Creatures they aâ— armed in Gods Controversie and the condemâ—ed sinner may expect every one to be his Execâ—tioner but there is a league between this mâ— and the Creatures Job 5. 23 24. 3. They that are pardoned are also Adopteâ— this therefore is mentioned as one great desiâ— of Christ's Redemption Gal. 4. 5. That we migâ— receive the Adoption of Sons hence we have theâ— both joyned together as concomitant blessinâ— Eph. 1. 4 5. and this is a felicity which surmouâ— our conception the Apostle speaks of it asâ— thing out bidding all expressions 1 Joh. 3. 1. 〈◊〉 love of God appearing in it is incomparabâ— and they who are entituled to and possessed 〈◊〉 such love cannot but be in an happy conditioâ— How is it possible that a Child of God should be mâ—rable 4. They are hereupon made great heirs 〈◊〉 is inferred from the former Rom. 8. 17. If Sons then heirs heirs of God and these two are put together as being consequent one upon the other Acts 26. 18. To receive forgiveness of sins and an inheritance c. and who can tell what are those glorious things are contained in this Inheritance they are things which eye hath not seen c. surely the portion which Christ hath purchased and laid in to be bestowed on the Children of God is sufficient to make them happy for ever they that are owners of it cannot possibly want for any thing that may give them compleat satisfaction and answer their most enlarged cravings to the uttermost 5. They are made to enjoy intimate Communion with God Being reconciled they are now heavens favourites and the Great God condescends to have fellowship with them what saith â—he 1 Joh. 1. 3. Truly our fellowship is with God the Father and with his Son Jesus Christ and who are they but such and all such whose sins are forgiven it was sin that made the wall of separation between God and them Isa 59. 2. but now the wall is pulled down and God delights in and dwells with them Isa 57. 15. and needs must â—hat soul be in a blessed state that hath such inâ—imate Communion with the fountain of all blesâ—ings and blessedness 6. They are safe from all danger they are â—ut of the reach of harm their state is secure â—f God once pardon he will never condemn again if they are once in his love they shall never be put out of it more when they once are numbred among Children they shall never be disinherited nothing shall be able to separate them from Gods love Rom. 8. 38 39. God may be angry with them but he will not reject them iâ— he afflict them it shall be for their good but hiâ— kindness he will never take away Psal 89. 34 c. every pardoned one may without fear challengeâ— that priviledge 1 Pet. 1. 5. To be kept by the power of God through faith unto Salvation 7. Their present joyes are truly happifyingâ— There is that Consolation flowing down to thâ— Soul from the sense and apprehension of pardonâ— which is ravishing and none can tell what it iâ— but he that hath it a stranger cannot intermeddâ— with it There is something like it in a Condemned Malefactor when at the place of Execâ—tion terrified and amazed at the apprehension 〈◊〉 instant death a pardon is sent him and he 〈◊〉 discharged well might our Saviour preface thâ— happy sentence with such an encouragemenâ— Mat. 9. 2. Be of good cheer thy sins are forgiveâ— 't is joy unspeakable and full of glory and is nâ— this blessedness 8. The pardoned sinner shall without douâ— be made a glorious Saint in Heaven Where Gâ— begins with forgiveness he will end with Glorâ—cation It was the Salvation of Sinners that Chrâ— came to bring about 1 Tim. 1. 15. and it was 〈◊〉 Save them from their sins that he was made a Jâ—sus Mat. 1. 21. the first step of this Salvation 〈◊〉 when he saves them from Condemnation by pâ—doning them and the last is to follow in due time which is done by bestowing eternal salvation upon them he is therefore said to be the Author of it Heb. 5. 9. and if it be so shall we not pronounce pardoned men blessed men USE I. Let this then serve to awaken all of us to seek after this pardon There is in all a natural desire to be happy but alas what unhappy courses are the most taking to obtain it but here you are pointed to a way that will not fail if duly attended be then perswaded to follow this Rule and to move you consider 1. There is a pardon to be had this comfortable news is brought to us in the Gospel we are told that there is forgiveness with God Psal 130. 4. yea it is one of the titles that he assumes to himself in the Scriptures Exod. 34. 7. Forgiving iniquity transgression and sin and for this is he celebrated that he is forward to apply it Psal 86. 5. ready to forgive and there is full evidence for this for 1. Jesus Christ
appearance And certainly if mens Lives are full of Guile their Spirits are so too He that is an Hypocrite in his Life may well be presumed to be so in his Heart and how unprofitably doth such an one please himself with expectation to be forgiven Job 36. 13. But let all such know that their hopes will ere-long prove as the Spiders web and certainly perish Let me say to such if Piety be not a thing to be chosen why do you pretend to it And if it be why do you no more but pretend to it Think of this you that talk high of Religion and yet lead a Licentious Life You that study no more than to get mens good word and to baffle your own Consciences that they may not lead you a wretched Life 2. Learn hence one reason why so many Christians are in the dark about their state of forgiveness How often do they complain that they are full of fears and doubts and hurries in their minds concerning themselves afraid they are not in Gods favour that he hath not pardoned them And whence is his distress and darkness Far be it that I should Condemn the Generation of the just I know that God acts a great deal of his Sovereignty here they are not all Hypocrites that are in such a condition Isa 53. 10. How ever it is to be feared that too many give sad occasion for this by their own folly and provoke God thus to withdraw the light of his Countenance from them whiles they take too tittle heed to themselves and keep not a strict watch over the deceitfulness that remains in their hearts but suffer themselves to be trapanned by 〈◊〉 into carriages that are deceitful Was it not thus with the Spouse Cant. 5. begin And upon it her beloved Withdraws from her And when Gods Children turn Lawful Liberty into Licentiousness comply with the humours modes and customs of a vain world upon pretence of Civility whe◠they grow formal and slightly in the performance of Spiritual duties and admit of carnal pretence to intermit them c. They do in these things gratify the Guile of their worser part and if God upon it witholds the witness of his Love and darkens the evidence of it it is a Righteous dispensation and did they more carefully maintain an awful fear of God in their hearts it would not so frequently be so Psal 25. 24. USE II. Let it then be for EXAMINATION and this is the very design of the Text it being laid down to give the Character of a pardoned man Let us then prove our state by this are we such 〈◊〉 whose Spirit is no Guile To excite us to this Consider 1. It it of unspeakable moment for us to know whether we are Pardoned or no. This discovery wi◠give us light to know whether we are happy 〈◊〉 miserable If our Sins are pardoned then are we Delivered from our Judge then are we At Pea◠with God then our own Consciences have the foundation of Peace in them If forgiven then Justified then are we found Righteous and shall be adjudged to Eternal Life then out of danger of all our Accusers and we shall be able to stand 〈◊〉 the Judgment and what a Blessedness is this◠But if we are not forgiven then we are Condemn already and the wrath of God abides on us we have him for our Enemy and all the Curses in his book are out against us and pursuing of us to Everlasting Destruction and is not this a Misery indeed What case then can there be that calls more loudly for a through resolution of it You know that in your natural state you are Guilty and Condemned and till you are pardoned your own Consciences must say that you abide under the Sentence and what quiet or comfort can you have whiles it is so Can you but go in a fearful Expectation of the wrath of God to fall upon and devour you 2. This is a thing that may be known it is a case whereof a resolution is to be obtained God hath not left us necessarily in the dark upon this account but as he hath given us Directions in his word how to come by a pardon so he hath there afforded us Rules by which we may prove our Title to it And though our comfortable perswasion of it depends on the witness of his Spirit with ours yet the evidence of it is to be sought for and found in our selves There are those things which accompany it that are distinguishable from all other things and unto which the promise is firmly made which when the Spirit hath wrought in us he thereby leaves a pledge of his Everlasting Love from whence we may argue safely that we are pardoned and shall be Saved God therefore bids us to Try 〈◊〉 selves 2 Cor. 13. 5. 3. This is given for one Evidence by which to prove 〈◊〉 If we have the Grace in our Hearts which renders us Sincere if we have indeed made choise of Christ and him alone to be our Lord and Saviour and have heartily embraced and devoted our selves to his Service if we are Upright in our Profession it will be an undeceiving witness of a pardoned state When God giveth a New Heart he also giveth a Sentence of Absolution Repentance and Remission go together Act. 5. 31. 4. If there be Guile in our Spirits we cannot hide it from Gods All seeing Eye If we have dealt Hypocritically in our Profession and made a pretence of chusing God to be our God and devoting our selves to his Service a shew of Repentance and turning from our Sins of Faith in embracing Christ entring into Covenant with him and mean while Our heart is not right with him He is not mocked there is no blinding of him and he will find 〈◊〉 out our Guile will never hurt him but it will turn upon our own heads We may deceive others and our selves too but not God Let 〈◊〉 then be serious and earnest in this matter and 〈◊〉 Rules of Tryal 1. Were you ever convinced of your natural Guileful Spirit We all bring such an one with us into the World Psal 58. 4. And the Spirit of God in the work of Conversion makes men to see and confess it The Conviction of Sin that is his work Joh. 16 8. Carries this in it The Deceitfulness 〈◊〉 mens Hearts is one of the Great discoveries th◠God makes to them when he comes to do the◠good Jer. 17. 9 10. And indeed men would never seek to be delivered from it till they we◠made to apprehend it in themselves and how few are so perswaded how many plead for themselves that they always scorned Hypocrisy Cheating hath ever been odious to them and they love plain dealing and such men never knew their own hearts for though there be such a moral principle in some natural men with respect to their words and carriages to others yet towards God and their own Souls every unconverted man is a great
cheat and he that hath not found himself so is yet under the Cheat. 2. Have you truly loathed your selves for it Self-abhorrence is the genuine product of this discovery in every one that is delivered from it When God comes to shew men their Guile to a Saving purpose he makes it to work in them unto detestation of themselves they are vile in their own eyes Ezek. 36. 31. For together with shewing them the thing he â—ets them see how odious it is in it self and how loathsome it hath rendred them 3. Is it truly mortifyed in you Mortification is one part of Sanctification and though your Guile be not erradicated yet if it be under the efficacy of this mortification it is a good Evidence And here 1. Do you cordially mourn by reason of it If the presence of it grieves you and you cannot see it without being in bitterness by reason of it it speaks well for you this was Pauls witness for him Rom. 7. 24. You bear it as an insupportable burden it wearies you you long to be rid of it Godly Sorrow is a concomitant of or an ingredient in that Repentance that is not to be repented of 2 Cor. 7. 10. 2 Do you maintain a War against it Is it to you a deadly Enemy and that which you are wrestling with fighting against continually it makes many furious assaults upon you and gains sometimes very unhappily in you but you do not subject your selves to it but recruit again and combat it Do you find this Spirit in you Lusting against the flesh and all its deceits and doing its utmost to destroy it 3. Do you daily Repent of the eruptions of it There are too awful breakings out of this Corruption of yours you see it and find it but how do you resent it Do you say it is your infirmity and you cannot avoid it and make no more of it that is an ill sign but if you are indeed 〈◊〉 the work of Mortification every discovery of 〈◊〉 brings you upon your knees fills you with bitterness drives you to Repentance and so the work goes on continually USE III. Let it be to Exhort the Children of God to be more and more in the practice of such 〈◊〉 Spirit Have you it in you Endeavour that it may more powerfully influence your whole Conversation that you may express your sincerity in all that you have to do with And to move you Consider 1. Hereby you will bring more honour to God The upright plain dealing honesty of Gods Children in their converse with men is a credit to the name they profess and the Religion they pretend to God is Glorified by it Whereas the deceitfulness and cunning tricks they use are a reproach and open the mouths of men there is nothing in the world that more credits Christianity than this Godly simplicity 2. It will give you more inward peace and comfort 〈◊〉 dare appeal to the experience of any of Gods Children when you have strained your Conscience to some guilful trick whether it have not left 〈◊〉 prick there that hath put you to pain and it is 〈◊〉 it should so do Whereas whatever you meet with from the world yet this will be an inward support and matter of Joy to you in the midst of all was it not so with Paul 2 Cor. 1. 12. 3. It will give you more esteem among all men Not only will good men prize you for it but the worst of men will have an honourable respect for you on this account One that is Guilful is low in the esteem of all but such as would make a tool of him whereas sincerity in Conversation plainness in all a mans dealings and a care to be upright in all things commands respect from all that have any moral principle in them And for direction here 1. Labour to fortifie this principle in you The way to quicken any exercise of grace is to corroporate the principle Grace at first is small and weak and the corruption that opposeth it is strong see then to the inward man that that be encreasing and its influences into your life will hold a proportion Get more of love to and delight in sincerity 2. Watch your selves in your whole Conversationâ— You must look after your selves in all that you doâ— if you remit your spiritual watch your deceitfuâ— heart will be too hard for you and put a cheâ— on you and if you are deceived by them yâ— will practise deceit You must look to your wayâ— lest you be drawn aside 3. Eye all Temptations to deceit and resist theâ— Satan and subtile sin are very cunning in their offers and will impose on you if you be not wâ—ry Be inquisitive bring all to the Trial and 〈◊〉 you discern any guile in it or suspicion of 〈◊〉 stand off and have nothing to do with it 〈◊〉 shall you by Grace be kept from it VERSE 3 4. 3. When I kept silence my bones waxed old through my roaring all the day long 4. For day and night thy hand was heavy upon me my moisture is turned into the drought of Summer Selah The Words Opened VVE have been considering the Description of a Blessed man in respect of his Sin being pardoned and of the evidence of 〈◊〉 in the concomitancy of inherent Sanctification We proceed now to the Exemplification of â—is in himself given by the Psalmist in these two â—erses and that which follows wherein two things â—e to be observed 1. The distress he was in by reason of his Sin Vers 〈◊〉 4. 2. The course he took to get relief against it togeâ—er with the good Success of it Verse 5. 1. We have before us the distress he was in by reason 〈◊〉 his Sin in which also are two things 1. The distress it self 2. What it was that gave occasion of it or whence it did proceed which are mixed in the words but may be handled in their order 1. The distress it self Set forth in pathetical Expressions and Similitudes borrowed to shadow the extremity of it and there are two things in which he discovers the dolefulness of his condition 1. By the inward efficacy of his trouble it wasted it consumed him it made his bones old and dryed up his radical moisture for so the word used properly signifyeth The meaning is it wore out his Life Strength Vigour and made a Skeliton of him 2. By the outward expression of it arising from his inward trouble his Roaring and that without intermission the word is properly used of the fearful noise that Lions make in their Roaring and on what account was this but of his Sins which lay on his Conscience through the apprehension of the Guilt of them It may be here enquired whether David is speaking of his Condition before or after Conversion Whether he represents a Godly or an Ungodly man here And it may be replied That it is generally supposed and not without reason that this was after he was a pardoned manâ—
of One Mind and cannot repent He hath said the Sinner shall Dy and he will accomplish it either in him or his Surety The Holiness and Justice of God stands prest to prosecute the Sinner to the utmost and will not fail of doing it By Guilt the Sinner Falls into Gods Hands and that is a fearful thing Heb. 10. 31. 3. The Consideration of the danger which by reason of Guilt the man is every moment exposed unto It lays the Sinner open to present Execution There is no time prefixed in the Law how long it shall be before the Sentence shall take place and fall on the sinner in its whole weight He is no sooner a Sinner but Guilty and no sooner Guilty but exposed and God may if he please in that instant Arreign Judge Condemn and Damn him all the Patience extended to him is of meer Sovereignty God may call a Court when he will and proceed upon him and he is to expect it continually the threatning is to the very Day Gen. 2. 17. There is no safety and consequently no Peace Isa 57. ult 2. From the nature of Conscience I shall here only consider it from its Office to bind this Guilt upon the man and distress him with it and when God sets it to its work it will do it to purpose here 1. Conscience is a Statute Book In it are engraven the Laws of God by which men are to be Judged and there they are to be read These records are much blurred in natural men however meer Heathen have enough to convince and consequently to condemn them they are said to beâ— Law to themselves Rom. 2. 14. Conscience not only tells them this is a Sin and that a Duty but also that there is such a recompence due to sin in Justice it testifyeth both to the Law and the equity of it Rom. 1. ult 2. 1. And when Conscience hath been enlightned by the Word it is yet more fitted to discharge this Office 2. Conscience is a Register It is a Book of records in which all matters of fact are fairly written and reserved Man may for the present have forgotten a great many things but they are faithfully entred in the rolls of Conscience and he shall there read them sooner or later they are there graven indelebly As with a Pen of Iron and point of a diamond in the Rock and not one sin that he was ever Guilty of but is there upon the file to be produced against him for which reason it is called a Book Rev. 20. 12. 3. Conscience is a Witness to matters of fact And this it is in all the Circumstances and as good 〈◊〉 ten thousand being privy to all standing by â—oking on and writing down the most Secret Sins â—m 2. 15. And it will not dares not withold its â—estimony when God commands it to declare â—he lay the matter before it it will not be silent 〈◊〉 8. 9. Nor will the man dare to deny when â—onscience stares him in the face and terrifyeth â—m 4. Conscience is an Accuser This is one office 〈◊〉 bears under God Rom. 2. 15. And though for â—e present men bribe and baffle their Consciences â—d make them to hold their peace yet they will â—ertainly betray them and when there is neither â—an Angel nor Devil appears to lay any thing 〈◊〉 their charge this will haunt them with its reâ—ections and give them no rest Yea how often â—oth it blab all and force a confession from them â—efore men 5. Conscience is a Judge It hath and keeps a Court in the man in which it arreigns tries and â—ndemns him and when God gives it a Commisâ—n of Oyer and Terminer it will do it to purpose 〈◊〉 Joh. 3. 20. It calls the man to its bar lays open â—is case indicts him maketh him to hold up his â—and convinceth him effectually and then passeth â—he Sentence of the Law formally upon him and â—o he stands Condemned We have this instanced â—n David 1 Sam. 24. 10. In Josephs brethren Gen. â—2 21 22. In Judas Math. 27. begin 6. Conscience is also an Executioner When it â—ath done the Office of a Judge it then falls upon the man and rends and tears him This is the Worm that dies not Mark 9. 43. It begins to feed upon him here in this world it fills him with horrour and many times precipitates him into mischief Now all this process of Conscience in the Sinner is built upon the Guilt that lyeth on himâ— and so tells us how much there is in it to distreâ— the man because it provides this work for Conscience but for which it would be his Friend and speak peace to him 3. From the impression which this lively sence makeâ— upon the Conscience The matter of this distress 〈◊〉 in the Guilt it self and the Conscience is a subject fit to afflict the man with it but the application of it ariseth from this sense so that though the man were quiet before though his condition were the same yet now he cannot be so It is impossible but the man should be horribly distreâ— For 1. It fills him with astonishing Fear and that is 〈◊〉 perplexing thing Fear when it only awakens maâ— to duty and makes him cautiously seek to securâ— himself from danger is good and profitable bâ— when it over-bears and puts the man beyond thâ— use of means it is terrible and yet such a fear is 〈◊〉 natural issue of this sense Isa 33. 14. Heb. 10. 27. 2. It puts him into Horrour of Conscience It filâ— him with amazing Agonies in his mind Thâ— made Cain cry out Gen. 4. 14. My punishment 〈◊〉 greater than I can bear It fills him with consternation as Saul 1 Sam. 28. 5. Conscience having read him his doom he now looks upon God armeâ— with Vengeance coming against him finds himself at the brink of the pit he looks over and there sees the amazing miseries which he is just ready to fall over into which fills him with inexpressible terrours that ly heavy on him like mountains of lead 3. This eats out the Comfort of every thing and maketh all bitter to him He is now a Magor Massaâ— like Pashur Jer. 20. 3 4. And is ready with them Rev. 6. 16. To tire mountains with cryes to fall upon him He looks on every thing to be armed in Gods quarrel and ready to sieze him for the terrible appearance of his Judge and he knows not whether to go but is Restless as the Raging Sea Isa 57. 20. And who but he that is under it can tell what 〈◊〉 distress it is USE I. This might be improved for the removing a cavil that is apt to be made viz. If it be so why do flagicious Sinners lead the merriest Lives are they not so described Job 21. 13. Psal â—3 4 5. And how many are cheated by this deâ—usion But let it be here observed 1. They are all this while under Guilt Their state â—s not better for their pleasancy they
are prisoners of Justice under a Sentence of Death and in danger of being turned into Hell the next moment It â—s therefore a Spiritual frenzy that is on them that makes them regardless of their danger 2. They have a Conscience in them though they stiffle 〈◊〉 A natural Conscience is inseparable from a Reasonable Creature and though it be asleep for the present it may be roused and when it is it will do its work to purpose and the more terribly by how much more it hath been imposed upon nor is it so asleep but that it keeps true records When Guilt and Conscience meet together there will be fearful work and unless men could extinguishâ— Conscience which they never can they will not always keep them from so meeting 3. Hence there will a time come when Conscience shall reflect on this Guilt and then they will be 〈◊〉 distress We are told there is such a time coming Prov. 1. 27. God did not put a Conscience inâ— man for nothing and he will make it do its Offiâ— to purpose before he hath done with it Though men do not yet God doth See their day is comiâ— and laughs at their present sport Psal 37. 13. And there is no escaping it 4. This Reprobate sense is a fearful Judgment of Gâ— on profligate Sinners Suppose they are brawnâ— and have out grown the sense of reflexions thâ— is no priviledge but indeed one of the awfuleâ— witnesses of Gods fearful anger Rom. 1. 18. Eâ— 4. 19. Nor is there any thing that carryeth in it greater symptom of Reprobation USE II. See here one reason why Conversâ— is called a Strait Gate It is so Mat. 7. 14. Thâ— word implieth that which distresseth a man bâ— straitning and putting him to pain and hence thâ— Verb of it signifieth To Groan The work 〈◊〉 Conviction is the first work of the Spirit Joh. 16. Now the Conscience is the Subject of this Conviction and the matter of it is the Guilt arising from sin or Sin and Guilt which are inseparable according to the tenour of the First Covenant and though the way of the Spirit of God with Infants be to us a secret yet in grown persons who are Converted by the Word and Ordinances God leaves this Conviction upon them in order to his drawing of them to Christ and they are distressed by it the next Invitation therefore is to such as are weary and heavy laden Mat. 11. 28. The Spirit of God acts arbitrarily â—n measuring the degrees of this and usually when men have been most notorious for sin the distress is the greatest but there are such impressions of it on all who are thus drawn so as to bring them into a lost state and make them apprehensively perishing and by this means God embitters Sin to them so that he may hereby make his grace the more welcome and acceptable to them that being oppressed they may cry out for help USE III. Let this help to bring secure Sinners into Distress And Sinner Beware of flying from it How afraid are men of trouble of mind how do they shun it And how fearful are many of bringing them into it how many preposterous courses are used to comfort them against it Well you that live in sin and are quiet that sleep and care not to be awakened let me tell you my hearts desire and prayer to God for you is that he would bring you into this distress Oh that you would think and consider of the Guilt that is lying upon you that you did but feel the Curse that is upon you for sin and had the Sentence of Death and Damnation upon you And be not angry at me for such wishes and requests as these are for Consider 1. You are certainly under all this Guilt whether you will believe it or no. You brought it with you into the World and if Christ hath not removed it by his Grace it abides on you yea and you have encreased it by every sin you have committed since you were born the least vain thought hath laid in more for your Condemnation and if you are Guilty you may well think what is like to become of you if you so abide that is one of Gods Attributes as well as those that vain men feed their presumption with Exod. 34. 7. That will by no means clear the Guilty 2. Hence you will unavoidably be brought into Distress sooner or later Guilt will not always ly still nor suffer the Conscience ever to be quiet but there will be a time when you shall be roused by it to purpose the Damnation of Guilty Impenitent Sinners doth not slumber the Sentence past will be Executed the Wrath that is out against them will fall upon them and then they will be in distress When the Sinner shall have his eyes opened and see himself just dropping into endless Woes it will put him into agonies 3. If now you were in distress there would be hope you might do well for all Christ is now exhibited in the Gospel inviting all such to come to him Shortly your distress will come too late for an escape but now it may be a step to it Next to the Joy over a Sinner that is Converted to God is that of a Sinner in anguish of Soul crying out How shall I be Saved And of all the sights in the World there is none more dreadful than to see a Sinner manacled with the Chains of Guilt and unconcerned as if nothing ailed him USE IV. Let this serve to direct distressed Sinners what to do This will follow to be particularly spoken of afterwards here only in general Are there any that can on experience feal the Truth of the Doctrine and say I am the person that you speak of I find all to be true that you tell me nay there is none that can tell the load the burden that my afflicted Soul is sinking under and is there ever a word of relief to be spoken that may under-prop me To such let me say 1. There is hope in Israel concerning this thing As he Ezra 10. 2. God hath in rich mercy provided one to give succour to such and this is the good news which the Gospel declares he was Anointed to it read how his Commission runs Isa 61. begin And he is Mighty to Save Chap. 63. 1. 2. Hearken then after the counsel that he shall give you and resolve by his help to follow it There is a way for the obtaining of this and though his grace only is sufficient to lead us into it yet he calls upon you to hearken to and wait upon him and if you find your hearts enclined to this you may be encouraged to hope for anâ— escape What is incumbent on you in this affair will fall to be discoursed at Verse 5. Guilt apprehended Distressing to Gods Children DOCTRINE II. THat Gods Children themselves are sometimes almost overwhelmed with the apprehension of Guilt David is here speaking and we observed that it
something pecuâ—iar in this there is a root of Atheism at the botâ—th of it for what difference between saying here is no God and thinking he may be imposed â—pon and we can hide our selves from his knowâ—edge and judgment Hence that challenge Jer. â—3 24 Can any hide c. 4. Hence as long as you thus ly your Sin is not forâ—iven Not only doth not this remove the Guilt â—ut is an evidence that it is not taken away If â—ou were Unregenerate before this proves that you are so still till such Sins are repented of â—here is no evidence of a through Conversion â—or when God pardons a sinner he forgiveth all his past sins and that is in the way of Repentance And if you are Regenerate yet the sin is not forgiven before committed nor then neither but in â—he Gospel way viz. in Confessing and Forsaking 〈◊〉 seeking Mercy through Christ which you cannot do whiles in such a frame And how fearful a thing is it to have Sins lying out against us for which we have no Sealed pardon 5. If therefore God lets you alone in this way it is a fearful Judgment It may be you please your selves in this that you are not molested in your minds but alas there is nothing more tremendous As there is not a greater mercy than to make sin too hot for us and so to drive us to the refuge that is set before us so there is not a greater witness of Gods wrath than to let men alone in their sinful courses to please themselves in them and hope to do well enough for all Hos 4. 17. It is one of the last steps God proceeds to before he brings them to ruine 6. There is a time coming when God will bring you to a reckoning for these things and then Conscience will roar The Holiness and Righteousness of God oblige him to see to his own Glory and the honour of his Law delays then are no discharges nor is there any escaping of his righteous Judgments but by timely betaking to his mercy till we do so weâ—ly open and there will be no avoiding it God hath not forgotten though you have and you shall know it too in due time He will fall upon you and then your drousy Consciences shall be full awake God will set it upon you and yoâ— need not have a worse Fiend to Torment you 7. And this may possibly be when it is too late 〈◊〉 may be not before your Soul stealeth into another World and drops into the hands of Devilâ— There are some such Wretches who dy like Lamb but in a moment this rending Lyon falls upon them It may be on a death bed when you have spent a life in sin and lived secure and now time and opportunity is past and God will not give you Repentance but open your eyes to see what you have been doing and then let you see whether you are going and the pit into which you are entring and what a terrour will this be 8. And if God doth give you Repentance at length this will wofully embitter it If you are his Children you shall repent and be forgiven because your state of Justification is secured but you shall be brought to it by Repentance and what deep wounds will these reflexions give to your Souls Be then warned and perswaded to beware of indulging your selves in this course and if you have done so already Do so no more but bitterly bewail it before God and make hast to get the Sin of it forgiven and be sure to put it into your self judging when you aggravate your sins in your humble acknowledgments 2. We now proceed to consider the Author or Efficient cause of this distress and that is God himself on his Hand that was upon him and brought him into this terrible condition and it was not an ordinary dispensation he therefore sets it forth 1. By the pressure of it it lay heavy on him 2. By the constancy of it it lay so Day Night long and without intermission The hand of God is a Metaphorical expression for he is a Spirit hath no Body and so no members it is therefore frequently used for his executive power by which he doth things whether in a way of Mercy oâ— of Judgment and so the anger and wrath of God is frequently in Scripture expressed by his hand and also it is Metonymically put for the effects themselves in which this anger appeareth viz. The Judgments or Afflictions that men are under and so it is to be understood in our Text So 1 Sam 5. 11. The word Heavy is a Metaphor from 〈◊〉 great weight laid upon one which he is not able to stand under without sinking Hence The distress of Conscience from Gods heavy hand DOCTRINE THe sore distress of Conscience that men are broughâ— into for Sin is because of Gods hand lying heavily and continually upon them That both Godly and wicked are sometimes in such distress hath already been observed and how heavily it lyetâ— on them that which now is before us is to enquire How or whence it cometh that they are iâ— such anxiety It is certain that man himself doth not willingly or upon choise bring himself into this trouble though he doth morally procure 〈◊〉 for himself for he doth all he can to keep 〈◊〉 lence to hide to maintain quiet and security iâ— his mind and to benum his Conscience into deâ—olency yea Conscience it self is through the deâ—lement that is in it prone enough to be rocked asleep and ly still and too often doth so in good men as David Satan also useth it as one of his great stratagems to hinder Unregenerate Men from Conversion by keeping all quiet within and is afraid of the least trouble of mind in â—one of his own lest it should issue in the dethroâ—ning of him and subversion of his Kingdom in the Soul for which end he spares none of his cunning by himself and his instruments to prevent or put a stop to all awakenings of Conscience in them and though he hath a peculiar spite at the peace and tranquility of Gods Children and for that reason when Gods hand is heavy upon them he endeavours to lay on load â—ill he breaks them yet when he hath by his policy drawn them into any sin he would keep them senseless as long as he can hoping so to have greater advantage on them afterwards Now â—ur Doctrine fully resolves this Enquiry Three things may here be searched into 1. That God is the author of this trouble by laying of his angry hand heavy on the man 2. How or after what manner he doth this 3. Why or for what end he doth it 1. That God is the author of this by laying his â—ngry hand heavy on the man There are two â—hings in this Conclusion 1. That God is the author of it It is in it self a â—ore evil though by the over ruling Providence of God it is made to issue
these are inâ—â—â—gated by reason and election How-often therefore are men called upon to Consider Psal 119 59. 39. 3. Isa 1. 3. 3. That which renders this Service pleasing to Gâ—â— is when it is done with cordial love to him and â—â—wayes Though God requireth an outward service and the neglect of it discovers our disobedience to him for if our heart were right it would prompt us to our duty yet this alone will not satisfy him as he knows the heart so he requires it Prov. â—â— 26. Outward services that proceed not from 〈◊〉 principle are Hypocritical hence that complaint Psal 78. 37. Ezek. 33. 31. Now obedience is therefore called love Gal. 5. 6. 2 Tim. 1. 13. Hence loving God and keeping of his Commandments 〈◊〉 an infeparable connexion Exod. 20. 6. And indeeâ— love is the closing Affection which carrieth us 〈◊〉 our object and uniteth us with it it saith that 〈◊〉 conceive an infinite amiableness and desirableâ—â—â— in him and his service and therefore we serve 〈◊〉 with delight 4. That men may be driven to this external serâ—â— by a principle of fear There is a two fold 〈◊〉 mentioned in the word of God one proceeds 〈◊〉 the Spirit of Adoption the other from a spirit of â—â—dage the former of these is a filial fear and â—â—â—perly belongs to the Children of God and is essential to new obedience that all Religion frequently called by it and it is proper to that 〈◊〉 we owe to God in as much as he is infinitely love us and the genuine love of an inferiour to superiour involves a fear in it viz. a reverential respect which makes us keep our distance and to be very cautious of doing ought that may displease thus Jacob called God the fear of his father 〈◊〉 Gen. 31. 53. The other fear ariseth from a â—â—â—vile Spirit under which all men in their natural 〈◊〉 are in bondage and though the Children of men do generally suppress it yet God when he â—â—â—aseth toucheth the Conscience and awakens it and then terrours sieze it and the man is horribly 〈◊〉 of the wrath of God And because in this â—â—â—viction he is made to know that his sins have â—â—â—sed him to this wrath and assured him that 〈◊〉 live in them they will bring him to destructiâ—â— it rouseth him up and sets him on doing duty and abstaining from sin but he doth not do this because he loveth obedience and hateth sin but â—â—â—â—use his Conscience terrifieth him he dareth â—â— no otherwise and how many such instances are 〈◊〉 Scripture Hence that remark Psal 78. 34. 5. That Unregenerate and carnal Professors have 〈◊〉 of this love in them and are therefore acted by 〈◊〉 fear To love God and to make a free choise 〈◊〉 his service is a fruit of special saving Grace 〈◊〉 found in none but the Regenerate There is a 〈◊〉 love which men are sometimes for a fit stiâ—â—â—ated by viz. When God hath remarkably devered them from some great trouble they are for while affected with it and very zealous but it is soon over and they grow cold or they Idoliâ—â— the mercy and forget the author but this fear â—â— the root of the carnal mans Obedience Isa 33 â—â— Most Hypocrites have an â—wakened Conscience and a legal spirit attending it which drives theâ— to duty as a drudgery and keeps them to it as â—â— severe master Conscience tells the man there â—â— hell and damnation or there are terrible Juâ—â—â—ments c. and thus like a dog he dares not 〈◊〉 upon the thing that he would â—ain be at lest â—â— should be beaten for it And indeed by this 〈◊〉 God holds the command of mens Consciences and by it he in a great measure governeth the world and restrains the unruly lusts of men from breâ—â—ing forth into that height of exorbitancy which otherwise they would soon rush into iâ— left withâ—â—â— any bridle upon them whose heart is set in them to â—â— evil and would carry them to the height that the greatest monsters of men ever arrived at 6. That there is a mixture of these in Gods 〈◊〉 Children and their love is not always so powerful 〈◊〉 so they are sometimes exposed to this fear What â—â— remarked in 1 Joh. 4 18. is not accomplished â—â— this life perfect love casteth out fear The 〈◊〉 have sinful corruption remaining in them thâ—â— sometimes so prevalent that it suppresseth the â—â—gorous exercise of Grace and they are led captive â—â— the law in their members and as God makes use â—â— the Spirit of bondage in the Conversion of his â—â—lect so sometimes he awakens it in believers whâ—â— they grow remiss in their obedience for thougâ— they do not receive it again yet it not being whoâ—â— taken away it is sometimes roused in them They â—â—ve a rooted love of God but the exercise is â—â—â—ped by sinful temptations and God terrifies â—â—em and makes his judgments to amaze them Psal 119 120. Job 31 23. How often doth David â—â—â—â—lain of terrours that affright him of arroâ—◠〈◊〉 stick in him and drink up his spirits But there â—â—â—â—â—erence between that in the Children of God 〈◊〉 in unregenerate men in these they proceed â—â— further rise no higher whereas in those they 〈◊〉 to awaken their love again and revive their 〈◊〉 these fears help forward their Repentance 〈◊〉 This fear hath a force in it and will carry men â—â— forther than it drives them There is a vast disâ—â—nce between the motives that arise from this 〈◊〉 and those that proceed from love There is â—â—eet attractive in love because it naturally craâ—â—â— union with its object which carrieth it forth 〈◊〉 great spontaneity Love would always be 〈◊〉 and please it s beloved Whereas there is more of compulsion in fear though it also works 〈◊〉 the man and puts him on a choise yet it is not â—â—â—olute but hypothetical In a word love seeth an â—â—â—â—ableness a desirableness in the Service of God 〈◊〉 it is in it self good and pleasant and preferaâ—â—â—â— Psal 19. 10. Whereas fear alone doth not take â—â—ay that natural aversness that is in us to obeâ—â—â—nce it alters not our false principles but we still 〈◊〉 good evil only it makes us apprehend the danâ—â—â— arising from the threatning which we count â—â—reasonable but because we cannot otherwise avoid the threatned misery we chuse rather to abstain from such sins and practice such duties thaâ— suffer what is denounced Hence it is an unâ—â—â—ling willingness that is produced our obediencâ—â—â— like the service of a slave who must do what he â—â— bidden but it is a burden to him Mal. 1. 13. 8. That severe providences are used by God to quicâ—â—â—â—â— this fear in men As the promises are of use to â—â—cite love so the threatnings to stir up fear 〈◊〉 the hardness of mens hearts maketh them to â—â—â—pise threatnings God therefore executeth thâ—◠〈◊〉 so to make men afraid Now to these belong 〈◊〉 awful judgments which men in this life are exâ—â—â—â—â—ed to