in it Jude 4. 2. God will forgive none but in a way consistent with his Holiness Remember that as there is a pardon to be had with God for all sin so there is a way in which it is to be obtained and out of the way it is vain to expect it and God will not advance one Attribute to the wrong or injury of another Now Gods Holiness is precious to him and he hath a regard to that in all and because of this he cannot abide sin Hab. 1. 13. Psal 5. 4 5. he did not come to save his people in but from their sins Mat. 1. 21. whom he pardons them he will also purify that therefore is the character of one that hath a grounded hope viz. he purifieth himself as he is pure 1 Joh. 3. 3. 3. Hence if you live and dy in your sins this forgiveness will be none of yours God can exalt his forgiving mercy on such as shall be everlasting monuments of it though you perish and he will do it on such as shall make a better improvement of it than you do and though all sin may be forgiven now yet there is a time coming when there will be no forgiveness and there is no readier a way for you to bring your selves into that dismal condition than to offer such an affront to the Grace of God which is now tendred you Remember this Grace now waits upon you but when once time ends with you you shall hear of it no more and iâ— you dy under the dominion of sin you will certainly dy under the guilt of it and there is no readier way to provoke God to cut you off with a swift destruction than thus to offer indignity to the proclamation of pardon that he hath made unto you USE II. Let this serve to encourage droopâ—g Souls that are under despondency by reason 〈◊〉 the greatness of their sins When the Spirit 〈◊〉 God comes in with his Convictions and sets â—ens sins in order before them to make them â—ow their misery and need of pardon Satan â—ually sets in and a misgiving heart entertains â—m and now he that made light of sin before â—gins to fall into the other extream and looks â—on it with those considerations that put him â—on despairing of ever obtaining mercy Every 〈◊〉 now looks formidably great and all the agâ—avating circumstances come in and he looks â—on them through the magnifying glass of an â—cusing conscience and tempting Devil and now â—ere is no hope for him there never was such 〈◊〉 Sinner as he he hath committed such and such â—ormous sins that there are none like them â—e hath multiplied transgressions beyond count â—e hath sinned against so much light so many â—arnings counsels reproofs he hath been a â—ntemner of the means a scorner of the offers â—f Grace he hath sinned against uncountable â—ercies that should have led him to repentance aâ—ainst powerful convictions of Conscience and â—any resolutions made to the contrary he hath â—roken Covenant with God and hath lived a â—ong while in sin and sent the Spirit away grievâ—d many a time so that now he hath sinned him â—uite away and he will come no more he hath â—nned out his day of grace and there now remains nothing for him but a fearful expectation of the fiery indignation of God there is none that knows what a sinner he hath been else they would give him no encouragement To any that are in such a condition let me from this Doctrine offer these things to your consideration 1. You have not out sinned the vertue of Christ's Satisfaction If you had arrived at that you might well despair and dy but as long as there is vertue enough in that for your pardon there is hope and you should improve it your sins have been horribly great but Christ's merits are still greater It would be a reproach to the value of Christ's oblation if that could not buy off the greatest Sinner from Condemnation If you could run on the score with revenging Justice beyond his ability to make payment how should he be one able to save to the uttermost Remember Christ paid an infinite price and that which is so cannot be out done 2. You have not so sinned but that God can magnify his mercy in forgiving you It will be no reproach to his Justice because Christ hath done enough to answer that and it will be 〈◊〉 wonderful manifestation of his Grace God wiâ— be for ever admired in your pardon and salvationâ— the more and more aggravated sins are forgiveâ— you the more will his kindness appear to youâ— and the more praises will be to his name for ever and your love will be the more enlarged toâ— him because he hath forgiven you much Luk. 7. 47â— and God highly prizeth the Attribute of hiâ— Grace 3. You have not out sinned the examples of his pardoning mercy It is an encouragement to â—hink that whatsoever you have to say against â—our selves in this respect you may find a paralel â—nstance for it in the word of God of such who â—ere in the same Condemnation and yet are forgiven â—s hath already been pointed at in the Explication And what God hath done he can do for His Arm is not shortned and it is to be hoped he will â—o for he is as gracious now as ever 4. You have not out sinned the Gospel call â—t is Gods rich forbearance that you have not but â—hrough mercy you have not Why then do you â—and drooping and desponding be of good cheer â—e calls you he sends to you he makes you â—he offers of his Salvation the proclamation of â—ardon is not out there is room for you to come â—n and have it you grieve him that you suspect â—is willingness you cannot better please him â—han to adventure and cast your selves upon his mercy USE III. Let this then be glad tidings to great Sinners and put you upon going to God for â—his forgiveness Is it to be had with him why â—hen do you not seek it of him Are there no â—rievous Sinners among us yea ought not every â—ne that lives impenitent under the means of Grace to account himself so And are there none â—hat have exceeded in notorious Crimes and â—re you no whit taken with this good news â—hy then do you sit still and not make out after 〈◊〉 Consider 1. If your Sin be not forgiven you you are undone Guilt not removed will drag you down to the bottomless pit The weight of one Sin unpardoned is enough to sink you for ever If God had not found out a way to padon Sin all the race of mankind had been in a desperate condition If you appear before Christ in the great day in your Sins you will not be able to stand in the Judgment 2. The more and greater your Sins have been the more fearful will be your Condemnationâ— Great Sinners have most of all need to fly to Goâ— for a pardon for the
that the Sâ— that sins shall dy and you stand under this verâ— relation to it You are bound over to suffâ— death not Temporal only but Eternal too anâ— this obligation is so strong that you cannot breaâ— it and is not this Guilt 2. This is a fearful burden whether you aâ—prehend it to be so or no it is so in it self anâ— will be sooner or later experienced so to be 〈◊〉 you Who can tell the weight of all these fearâ— Curses which God hath in his righteous Law dâ—clared against those that are under the Guilt 〈◊〉 Sin ask those that have felt it under the Tâ—rors of an awakened Conscience and they wâ— tell you that if all the mountains in the Woâ— had lain upon them it could not have been moâ— heavy It contains in it the Wrath of that Gâ— before whom the Devils tremble whose Hand 〈◊〉 Omnipotent a frown of whose Countenance 〈◊〉 able to dissolve the Creation whose Rebuke 〈◊〉 blast the Creature at once Psal 31. 11. 3. If therefore this Guilt abide on you it 〈◊〉 sink you into perdition It will be your unavoâ—able and everlasting ruine the fire of the Wraâ— which is kindled by it will if not put out by 〈◊〉 grace burn to the uttermost hell it will neâ— leave till it hath crushed you down into the bâ—tomless pit however you may seem to stoutâ— out for the present you will certainly fall befo◠〈◊〉 and a fearful fall it will give you It will be 〈◊〉 dreadful thing to go out of the World under â—e Guilt of all that Sin which you are to be â—arged withal and when you come to look â—er into Eternity as ere long you will and feel 〈◊〉 your Sins lying on you you would give ten â—ousand worlds if you had them to dispose of 〈◊〉 be delivered from under the weight of them â—h that you would see and believe it 2. Be advised to go to God for pardon One â—ould think that the consideration of the weight â—f Sin lying upon them were enough to put â—nners on asking earnestly how they may get it â—moved now be directed to ask it of God â—d wait on him for it And to move you hereâ— Consider 1. There is no other way to be discharged of â—is burden It is only by a pardon that it can â—e done and if you think of any other course â—ou deceive your selves As long as the Senâ—nce is out against you dooming you to dy and â—e Justice of God stands engaged to the Executiâ—n of it your sins do and will ly upon you It 〈◊〉 not all your legal repentances reformations â—bstinences from the acts of sin that will turn to â—ny account you are condemned still except the â—udgment be revoked and what quiet or comâ—ort can you enjoy as long as it is so surely Sin â—ust ly heavy while you are in this condition 2. There is forgiveness with him This is the â—nly relief against an accusing and condemning Conscience Psal 130. 3 4. How this comes to be and how wonderfully he hath laid in for it will be hereafter considered but he hath a stock of forgiveness he can be just and justify Rom. 3. 26. he can abundantly pardon Isa 55. 7. and hâ— alone can do it there is none else in the worâ— that can give you a pardon but he if he dâ— not forgive you if all the men and Angels in thâ— world should do it it would signify nothing 〈◊〉 all 3. He makes the offer of a pardon to you 〈◊〉 doth not only wait to see if you will come anâ— ask it of him but he sends to you a Message â—bout it he hath commanded that you should 〈◊〉 told about it and pleaded with to accept of 〈◊〉 he hath sent an Embassy to you by his Servanâ— who are to entreat you to entertain it 2 Cor. 〈◊〉 20. and he is all this day of his patience waâ—ing to see whether you will embrace it or nâ— and why will ye'dy why will you not seek 〈◊〉 have your burden thus taken off but rather châ— to bear it though it will overwhelm you 〈◊〉 endless Destruction USE II. Let it be for Examination Tâ— we by this whether the burden of our Sins 〈◊〉 indeed removed off from us It is a very desiraâ— thing to be known and there is a Rule 〈◊〉 judgment about it be perswaded to be soleâ— in it Hence consider 1. There are those that are mistaken thâ— find ease upon their spirits and they have 〈◊〉 hope that their sins are discharged they woâ— perswade themselves that they have received â—emission of them when there is no such â—hing and there are a great many cheats that Satan and their false hearts do put on them in â—his regard and perswade them to cry peace to â—hemselves when there is no peace You have â—eed then to be very heedful in this respect 2. A mistake on this account is very perilous â—f whiles we please our selves with a dream of â—ardon and peace and quiet our selves in it whiles we are indeed in the gall of bitterness and â—ond of iniquity we loose our opportunity of seekâ—ng it are held fast under our Guilt and live in â—azard every day of dropping into the pit from whence there is no delivery Let us then take diligent heed on this account lest we rue it when â—oo late and for Rules of Trial. 1. Did you ever find Sin to be your great burden I know that the Spirit of God acts diversly â—s to the degrees of terror which he excites â—n the Consciences of those whom he Converts â—ut I am sure that he makes sin our burden in â—rder to his taking of it off from us an evil and a bitter thing Jer. 2. 19. he first lays it on â—n Conviction before he removes it in pardon I speak of those that grow to years of understanding If then you are strangers to this and know not what it means you have reason to think that your Guilt abides on you 2. Have you truly gone to God for forgiveness all other attempts are vain and unprofitable he hath it in his disposal and will not put it out of his own hands Jesus Christ who is God is the dispenser of it and the invitation is to come to him if we would obtain it Havâ— you so done and if you have you have relinquished all other objects of trust and confidenceâ— your former essays are no more pursued but rejected he hath said that he will be sought to 〈◊〉 the house of Israel for this Have you then heaâ—kened to his Call and see that you be not mâ—staken in this it is not every perfunctory prayer will prove it it is not every pretended accepâ—ing of the offered pardon that will amount 〈◊〉 this there is a so coming requisite Hence 3. Have you cast your selves on free grace 〈◊〉 it There is a vast difference between a persoâ— being acquitted upon a payment and upon 〈◊〉 pardon It may be you have
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
City instead of hearkening to his Conscience Gen. 4. 16 men hope if they can forget it God will too 2. By extenuating it By making a light matter of their sin they would quiet their minds anâ— hence find our many excuses to content themselveâ— withal it was no great matter and it was great Temptation c. 3. By presumption that God doth not see or mind 〈◊〉 And indeed this lies at the bottom of all the tricks and devices for if men were throughâ— convinced that God both seeth and discovereâ— all it would convince them of their stupeâ—idoâ— folly in all their subterfuges but thus men quiet their Consciences if God sees not nor regards why then should they be troubled Psal 94. 4. 4. They keep silence to God i. e. They do not come before him and make an ingenious confession of their sin but rather fly from him abscond and when their Consciences smite them they hide from him as our First Parents did and either through impenitence or unbelief they either harden themselves in their sin or else discourage themselves by entertaining thoughts of despair 2. Whence this cometh to pass A. In summe it proceeds from the natural corruption that is in fallen man and remains in the best while here and it hath these things in it 1. Carnal Concupiscence takes pleasure in sin Sin is Con-natural to the corrupt part that is in us all the principles and powers of it are engaged that way the Depraved Judgment approves of it the perverse will makes choise of it the perverted affections are set upon it wicked men are in their Element when they are sinning Job 15. 16. And so much of flesh as remains in Gods Children so much of this inclination there is Rom. 7. ult 2. A natural Conscience checks men for sin It is â—ts Office according to its light to call on men to to their duty and reflect on and reprove them when they fail in it and there is more or less of his activity in all that are not seared Rom. 2. 15. â—nd here Conscience doth two things it tells them that they have done amiss and puts them in fear by threatning them for that they have so done 3. Hence there is a natural shame in men that puâ— them upon hiding their sin This shame is a propeâ— result from the act of Conscience telling them they have done things which ought not to have been done and so have acted unbecomingly It is natural for men to be ashamed of what they think to be unworthy of them and to carry matter of reproach in it so our first Parents Gen. 〈◊〉 7 9. And the operation of shame is to put meâ— upon absconding Impudence therefore is anâ— high degree of wickedness and therefore greatly aggravateth the sin Jer. 6. 15. 4. A natural pride makes men loth to take shamâ— to themselves by a free confession Pride is one 〈◊〉 the leading lusts in Original Sin and such is the influence of it that though men know they have done amiss and are inwardly ashamed yet they cannot tell how to stoop and abase themselves loâ— because of it so that all the cunning tricks evasions hidings which men use are nothing elsâ— but the breaking out of pride in them makinâ— them count it a disgrace to fall under Convictions Jer. 13 15. 5. And carnal presumption encourageth them 〈◊〉 keeping silence And it hath its various acting in the man he presumes of secrecy he presumes of mercy he promiseth himself to 〈◊〉 cape well enough he thinks if he can but keeâ— his own counsel there is no danger and thâ— â—ain delusion prompts him to such courses whereâ—y he grows secure and careless 2. That in thus doing men do but lay in for the â—ore awful distress of Conscience afterwards The â—uth of this will be made manifest by the folâ—wing Conclusions 1. That all sins and peculiarly more bold Transâ—ressions are displeasing to God Sin is of its own â—ature contrary to his spotless Holiness for which â—eason he cannot endure it Hab. 1. 13. Jer. 44. 4. And therefore he cannot but abhor it wherefoeâ—er he sees it it is the very thing for which he â—aths wicked men he hates them not as his Creatures but the filthiness they have contractâ—d by Sin procureth his anger against them Jer. 2. 17. And as for his own Children though he hath loved their persons in Christ and is reconâ—iled to them in the New Covenant yet he approves not their Sins but taketh them ill 2 Sam. 11. ult And although he pitieth their infirmities which unavoidably attend their best endeavours to Serve him yet if at any time they fall into more grosly defiling Sins he will be angry at them If Hezekiah grows proud and ingrateful after a signal deliverance there will be Wrath come out for it 2 Chron. 32. 25. And there is something peculiarly aggravating in such Sins 1 Kings 11. 9. 2. That God seeth observeth and keepeth a record of all the sins that men thus commit When it is said that God cannot behold iniquity it is to be understood of his approbation but yet as the Sin of the Creature hath a respect to the special Government of God so he hath an eye constantly upon it and maketh his remarks on it Jer. 17. 1. For as the Law is the Rule of this Government so the carriages of men with respect to it are the things according to which the Judgment is to pasâ— upon men 2 Cor. 5. 10. We are therefore told that God will bring every work into judgment Ecclesâ— 12. 14. And in order to this he keeps an exact record of them all Deut. 32. 34. So that not only do they come within the comprehension of hiâ— Omniscience but are the matter of his strict observation Psal 11. 4. He looketh into the darkest corners and taketh notice of what men do in the most secret Chambers of Imagery and puts all oâ— the file 3. That all these sins are also written down in the records of Conscience We observed this to be one of its Offices to be a Book of Records in which there is an exact register of all the man ever did where though the man hath lost many things and hath no resentment of them they are in a readiness to be produced on any occasion and whensoever God shall lay open these records before the man he shall have a perfect remembrance of them Now the Conscience doth this not by reason of any fidelity in it for in Sinners it is defiled and would willingly lose all those records if it could but God hath put this nature into it that it cannot do otherwise we may therefore be sure that there is some design in it else it would be superfluous Rom. 2. 15. 4. God will sooner or later bear witness to the disâ—â—easure that he taketh at Sin If God be angry â—e will make the Creature know it if we proâ—oke him by Sin we must expect to hear of him 〈◊〉 a
way that will not be grateful to us Anger 〈◊〉 God is not a passion as it is in us for such cannot belong to him by reason of the Infinite perfection of his nature but it is the acting and manifestation of his will in which he shews his displeasure at sin and is therefore to be seen in the effects of it the moving cause of it is sin but the anger it self is to be read in the Efficiency of God and that is the Testimony he beareth in which he makes men to know that he will not bear sin at their hands but they shall smart for it so that though he may keep silence a while and men grow secure upon it and presume on â—mpunity yet he will not so let it pass but find an opportunity to let men see that Sin is not pleasing but provoking to him Psal 50. 21 22. For this God himself keeps a book of records and maketh Conscience to keep the accounts that in due season he may reckon with men and animadvert upon them 5. If God intend the man good he will bring him to Repentance of such sins There is but one way to forgiveness and Repentance belongs to it Acts 5. 3. And this not only concerns such as are not Justified in order to the Justification of their persons but the Children of God in order to the forgiveness of such sins as they fall into after Justification for though God will forgive them yet he will not do it in any other way but this and indeed the Glory of God is concerned in his applying a pardon to them in this way it is in this Repentance that he makes their sin bitter to them and so they are made to see the rich mercy that appears to them in their forgiveness In this Repentance they are made to justifie God in his righteous Judgments and so to ascribe their pardon to his rich Grace In this Repentance they are made to loath themselves and their sins and are so broken off from them and turned from sin to God and so fitted to live to his glory all which tends to his honour 6. In order to this Repentance God will awakeâ— Conscience and make it to charge the sin home upon the man For God deals with him as a reasonable Creature Now the very reason of Repentance is a discovery that we make of our great folly in what we have done and the mischief arising from it which maketh us ashamed of it sorry for it loath our selves by reason of it confess and bewaâ— it to God ask his pardon and draw up a purposâ— to relinquish it and never again to have any thing to do with it there must therefore be such a discovery made to us and in us in order hereunto for we naturally approve of sin and call gooâ— evil which approbation is that which draws 〈◊〉 to the commission of it which we must be madâ— to see the folly of and for this Conscience is 〈◊〉 sed both to put us in mind of the sins to chargâ— them upon us to shew us the Law and our danger by it and all the aggravations attending ou◠〈◊〉 Thus God sets mens sins in order before them 〈◊〉 50. 22. 7. And now all these cunning tricks and covers will 〈◊〉 to the stings of Conscience Doubtless they are â—â—eat aggravations of the sin both in that they â—iscover abundance of the malignity of the heart â—nd because there are so many more sins added 〈◊〉 the first by seeking to hide it and the wound â—lso must needs fester and grow more hard to 〈◊〉 by all the hardness of heart that is hereby â—ontracted So that it must needs be a bitter reâ—â—ection to remember I not only fell into such a â—in but lived in it I hid it I was loth to let it go I neglected the means of recovery I hardened mine heart I thought to abscond from an all seeâ—ing eye I used Guile c. All of which giveth Conscience advantage to reflect the more furiously USE Let this then be a solemn word of warning to all that use this course and please themselves in 〈◊〉 And let me address this word both to the Regenerate and the Unregenerate Are there any that have been drawn through Temptation into sins which your own Consciences say ought not to be done and hath this been the course that you have taken to ease your selves of the trouble of them by hiding dissembling excusing denying or putting them from your thoughts and have you present quietness upon your so doing and it may be it hath been some years since and you still find no molestation and now you hope all is well and you shall hear no more of them Let me offer these few things to your solemn consideration 1. All this doth not remove the Guilt contracted by such sins There is a certain Guilt cleaves to every Sin as it is a transgression of the Law of God and exposeth us to suffer the evil threatned which it highly concerns every one to get removed and the man is in a woful case so long aâ— that abideth on him and all endeavours that wilâ— not help to take it off are unprofitable Well this course you take is not the way to remove it but will encrease it it is but to add sin to sin and a new Guilt to an old one This hiding is of it self a Sin and the means used for it are so many Sins How deeply then do you run on the score in this way whiles you hide your sins you will never fly to the Blood of Christ to have them washed away and so long the imputation remains and they are your Sins 2. When you have done all you cannot hide them from God What though you keep them from the sight and knowledge of men They believe your denials or are satisfyed with your excuses and hereby you prevent censures or reproach for the present How poor a thing is this Man is not to be your Judge but God who knows all your secrecy is to him as the Sun light midnight and noon day are alike to his all knowledge when no eye seeth he looketh on and maketh an entry your denyals signify nothing to him who know and cannot be mistaken your fig-leaf excuses cannot cover your nakedness but he seeth through 〈◊〉 to what purpose then will this be when he â—hall tell you I know and am a witness Believe â—e truth of Psal 90. 8. Thou hast set our secret â—ins in the light of thy Countenance 3. All these tricks are a provocation to him and he 〈◊〉 them foolishness You may think your selves 〈◊〉 and politick when you thus wind and douâ—le but he Laughs at your egregious folly in it â—sal 2. begin And needs must he be angry at these â—ourses for what are they but an essay to put a heat upon him than which what higher affront â—an be offered And if they be sinful they must â—eeds displease him but there is
ready to say that though they have had and entertained thoughts of sin yet if they have kept them from breaking out into deeds they are innocent but how awfully are they mistaken on this account we read Prov. 24. 9. The thought of foolishness is sin hence that advice Chap. 30. 32. If thou hast thought evil â—lay thine hand on thy mouth and though it be so â—ar well that we have not accomplished the thought yet it is so far evil that we have thought it and yet more if it hath been with any delight or deliberation A good thought though not accomplished is acceptable to God I King 8. 18. And an evil thought though stifled and defeated is displeasing to him Isa 59. 7. A thought may render a man extreamly Guilty as his Acts 8. 20. And God must be asked forgiveness for it Verse 22. And there is but an if possibly neither and in order to forgiveness there must be Confession 4. The most secret sins that men have been guilty of must be confessed Not only the open and notorious which others see and are witnesses of but secret sins those committed in the dark are as much sins as those perpetrated in the sight of the Sun and they stand as clear in the light of Gods Countenance see Ezek. 8 12. Jer. 29. 23. 2 Sam. 12. 12. Eccles 12. 14. David prays in Psal 19. 12. Cleanse me from secret faults and that includeth a Confession of them and if men will not now confess them they may look look that God will one day manifest them to their Consusion 5. Those sins that we have committed through mistake and ignorance must be confessed Though we did not know them to be sins when we committed them and would not have done them if we had known it nay though we thought them to be lawful for us to do yea possibly to have been our duty yet on Conviction it was otherwise they require our acknowledgment for though it be an aggravation of Sin when it is against lighâ— and knowledge yet the nature of Sin is in that iâ— is against the Law ignorance and error do noâ— excuse from punishment Luk. 12. 48. Besides ouâ— ignorance and errour proceed from Original Siâ— and on that account render us Guilty and so cannot take off the Guilt from the sins so committed There was a Sacrifice for sins of ignorance 6. Those very sins of others to which we have been accessaries are so far to be confessed by us Though it be their Guilt that they have committed such sins yet it is ours that we have been accessary to their committing of them and God will certainly charge it upon us we find how closely he chargeth upon David 2 Sam. 12. 9. Thou hast kâ—â—led Uriah with the Sword and David acknowledgeth his Blood guiltiness and earnestly begs forgiveness for it Psal 51. 14. And if these must be confessed we may well argue thence to all other that carry more of boldness with them PROPOSITION III. That we must be very free and deliberate in the confessing of our sins The Psalmist tells us of his purpose to do it I said I will confess and how did he say this but in his heart he did it upon mature consideration it was neither an enforced nor an inconsiderate action done in haste rashly Here then 1. It must be free ingenuous volantary There â—ust first be a resolution and then a practice upâ—n it and without this it cannot be right or sinâ—ere There is no Religious duty done acceptaâ—ly to God but what hath the heart in it the â—ill determined about it there are many forced â—onfessions that men are driven to in distress â—hen Gods hand is upon them and Conscience â—undereth against them that maketh them to â—omit up their indigested morsels and make a great â—oise as those that are extreamly sick of Sin but is not kindly nor will it end well Pharaoh â—id thus when Gods hand was heavy on him â—e Children of Israel did so in times of distressing â—udgments but what came it to What a remark â—oth God make on it Psal 78. 37 God indeed â—equently useth afflictive Providences as means â—nd Conscience as an instrument for the bringing â—f men to a sincere confession such as Ephraims â—as Jer. 31. 18 19. But he causeth it to work â—o on the heart as to make the man truly affectâ—d with his Sin and with self abhorrence to conâ—ess it 2. It must be deliberate First purposed before â—t is put in Execution there is a rational weighâ—ng of things proper to this purpose which brings â—t to this resolve in the mind hence there are â—ome things preparatory to this Confession that make way for it viz. 1. A well and through Conviction of the sin The word used for Confessing in our Text firstly signifâ—eth to know and it is observable that the Hebrew Language hath one word for knowinâ— and acknowledging intimating that no sounâ— confession can be made till we know the thingâ— Now the knowledge of Sin is not meerly speculâ—tive but practical and belongs to the Conscience â— it is done by reflection Conscience tells the maâ— that he hath done the thing and how he hath done it and shews him the Law which he hath broken and the Righteousness of that Law anâ— the penalty that he hath incurred hereby and iâ— realizeth all this to and in him and this is proâ—perly the Conviction of Sin this is the Spiritâ— work Joh. 16. 8. And he useth the means for itâ— Thus God treated David by the Prophet 2 Samâ— 12. begin And all to prepare him for a kindly Confession he therefore saith Psal 51. 3. â— know my transgressions and my sin is ever beforâ— me 2. A deep sorrow and bitterness of heart by reasoâ— of the sin It must be a mournful Confessioâ— else it will not be an ingenious one Ezek. 16â— 31. And this is a genuine fruit of the forme Conviction When the man hath a right apâ—prehension of his Sin on him it appears in sucâ— colours as amaze him and make him look â—â— himself as the vilest creature living and thâ— embittereth Sin to him and so disposeth hiâ— to a free and full confession of it God therâ—fore bids them to know and see that it is avâ— and bitter Jer. 2. 19. And this cometh in upoâ— serious musing on his Sins and comparing iâ— wiâ—h the holy Law of God 3. A self judging and self condemning for his sin Conscience sits as a Judge it calls the man to an account putteth him on trial examineth the whole case and finally passeth a sentence upon him that he hath done very foolishly and cannot justisie himself that he hath injured the declarative Glory of God that his name hath inâ—uriously suffered by him and that there is all reason that he acknowledge it to him and give him glory in confessing to him and that it is the least thing he can possibly do if ever he hopeth to obtain mercy of
of his sight And here two things offer themselves to consideration 1. That the Righteousness of Christ is a Robe suitable and sufficient to cover our Sins 2. How God casts it over us to this purpose 1. That the Righteousness of Christ is a Robe sufficient and suitable to cover our Sins As Sin is compared in Scripture to our Nakedness and Shame so is Christs Righteousness resembled by a Robe provided to cover it withal and as it was Sin that first gave occasion for mans needing something to cover his Body so it introduceth the necessity of Christ to hide the nakedness and filthiness of our Souls This is designed by the best Robe Luk. 15. 22. This is pointed at in the White Raiment Rev. 3. 18. And this is the Wedding Garment Matth. 22. 11. Now this Robe is made of the Active and Passive Obedience of Christ for the matter of it By the former of these he kept the Law exactly Fulfilling all Righteousness Matth. 3. 15. He was Holy Harmless Undefiled and without Spot By the latter he made full satisfaction to the Law in all its demands by bearing the whole penalty that was threatned in it for Sin And the sufficiency of this Garment to cover all the Guilt of our Sin herein appears 1. This Righteousness it self answered the Law in the utmost extent of it so that it is wide enough and large enough to cover all Guilt Christ bare the penalty to the full which the Law exacted he bare the whole weight of that wrath which was due to man for Sin His Righteousness therefore is able to hide the greatest and most multiplied transgressions out of sight the Law can ask no more than there is in that to answer God as a Judge who is fully pleased with the Righteousness of Christ 2. There is enough in it to Cloath all that come to him for it It is called Everlasting Righteousness Dan. 9. 24. because it will hold out as far as there is occasion for it there may be Garments cut out of it for as many as ask for them and to spaâ—e 〈◊〉 it can never have an end the Vertue of Christs satisfaction is Infinite Heb. 7. 25. All are therefore invited to come for it and a promise is made that none that do come shall be rejected It is called â—he Righteousness of God Phil. 3. 9. because the person whose it was or who performed it was God and 〈◊〉 put a Divine Vertue into it making it infinitely â—xtensive 3. This Righteousness was provided on purpose â—r this end it was prepared to cover the Guilt â—f Sin As the Active Obedience of Christ was to â—urchase for us the inheritance so his Passive was 〈◊〉 satisfy Revenging Justice on our account by â—ertue whereof our Guilt comes to be hidden out â—f it's sight by the casting of this over it Jesus â—hrist neither Lived for himself nor Dyed for himself â—he Son of God needed no Active Obedience to â—stify him being a Person above Law nor did â—hrist need a Passive Obedience to satisfy for himâ—lf as man being perfectly righteous He thereâ—re Gave himself for us Gal. 2. 20. And this was â—cording to Divine compact so that it is the deâ—n of it and it was laid in for this and thus it â—comes applicable to us and so is every way â—fficient 2. How God casts it over us to this purpose A. He doth it by applying this Righteousness 〈◊〉 us for our Justification which is fitly exprest â—y his Clothing us with it to hide our Sin out of â—s sight for in this application 1. God having accepted of this Righteousness â—r us looketh upon it as ours For this reason â—hrist is called The Lord our Righteousness Jer. 23. 〈◊〉 And said to be made Righteousness to us 1 Cor. 〈◊〉 30. And this is a result from the Everlasting Contrivance of it in the Covenant of Suretiship in which the Father promised to him this reward that his Obedience should redound to the Justification of many Isa 53. 11. i. e. As many as it was to be applied unto 2. Hence in the act of Justification he confeâ— this Righteousness upon us to be ours Haviâ— already accepted it for us he now bestows it upoâ— us it first was made ready and then it is put 〈◊〉 So that it is not ours Inherently but Adherently 〈◊〉 Relatively it is in respect to us not a personal 〈◊〉 a relative Righteousness and in that regard 〈◊〉 resembled to a Garment which is no part of 〈◊〉 man but yet it is his and put upon him for 〈◊〉 covering 3. In conferring this Righteousness upon us 〈◊〉 Cloaths us with it He throws it over us so thâ— we who were before naked are now arrayed wâ— it so that all our defects and deformities are â—den under it hence the Apostles expression 〈◊〉 being found in it Phil. 3. 9. And it covers us 〈◊〉 over so that whatever faults are in us they 〈◊〉 thus put out of sight 4. Hereupon he judgeth of us by and accordâ— to this Righteousness He looks no farther aâ— Judge than to this by it therefore we are mâ— the Righteousness of God 2 Cor. 5. 21. We are nâ— on a relative account pure and clear and spâ—less Justice hath nothing to lay to our chaâ— because we having put on Christ the Righteous 〈◊〉 Righteous in him 4. What advantage accrues to the person by haâ— his Sins thus covered A. Much every way in particular 1. He is in the Law account as if he had never Sinned For whatever he hath been and done the Law hath nothing to accuse him of that which cannot be proved is in the Laws account as â—f it were not and that which is hidden cannot be â—roved when once Sin is covered there is none â—o accuse us for if God will not who shall if he â—ath nothing to charge on us we are safe but â—e saith I see no Iniquity in the person 2. Hence he is out of the danger of Condemnatiâ— Rom. 8. 1 34. Condemnation is properly a Sentence past by the Judge upon a person Convicted to be Guilty dooming him to suffer penalty â—ccording to the mind of the Law So that where â—here is no Guilt there can be no Condemnation â—nd where there is no Transgression chargable â—here can be no Guilt found 3. Hence flows great Peace of Conscience It â—s the foundation on which our deliverance from â—he terrours of an accusing Conscience is built when that tells us we have thus and so Sinned â—hereby provoked God it is hereby pacified when â—t can look on all this Sin as covered Now the Spirit of Bondage which is rooted in every unpardoned Sinner is remedied Rom. 8. 15. The Soul hath the ground of inward Tranquillity notwithstanding all and hereupon he can with the more â—umbling sense mourn for his Sin whiles he can mourn as one that hath a good hope and is not â—unk in despondency 4. He hath great liberty of access with boldness to the
him and the Apostasy by which he fell under the threatning of that Covenant are comprehended within this purpose and made way for the Grace of it but we now look upon man as fallen and so guilty of death and here we find that Gods Grace appears in that he hath told us that he will not leave that whole unhappy race to perish in their sins but will bring back a number of them to the enjoyment of blessedness This is revealed in the word and there was a promise of it from Eternity Tit. 1. 2. This was the end of Gods sending his Son in our nature Joh. 3. 16. And thiâ— was a purpose of Grace Eph. 16 28. 2. That if fallen man get into and keep this way he must know it The service of God is a reasonablâ— service Rom. 12. 1. Man is not guided in this way by instinct but counsel the way is but one and â—annot be found blindfold There are many by â—aths leading to destruction and if he will avoid â—e must be able to distinguish them which requires â—nowledge the want of it is a destructive thing Hos 4. 6. Besides the way of life is a narrow way and not easily found the way to ruine is broad and men are apt to take it and the bias of natural corruption inclines them to it it is as much as our life is worth to know this way Joh. 17. 3. 3. All mankind in thei natural state are ignorant of this way Rom. 3. 17. As to the first way prescribed to man in his integrity there are some relicts of that ancient Law on the consciences of meer Heathen which make them sometimes excuse sometimes accuse them Rom. 2. 14 15. Yet that knowledge labours of a double infelicity for the understanding of it is so broken imperfect that the most it doth is to leave men inexcusable Rom. 1. 19 20. But they are grosly mistaken and misled in the greatest part of that Rule But besides that is no longer a way of life to fallen man the Law is become weak through mans sin Rom. 8. 3. So that if the man knew the length and breadth of it it would never lead him to the enjoyment of God and blessedness the way of peace and reconciliation is another thing of which he hath no natural intelligence Among all the excellent discourses of morality which some Ethnicks have made themselves famous for there is not the least footstep of any mention of Christ and his Righteousness and Salvation through him Indeed they never come to a right discovery of mans misery neither in the causes nor effects much less of the only remedy Hence the Preaching of Christ was to them egregious folly 1 Cor. 1. 23. 4. Fallen man can by no means come to know this way but by Revelation It is true the moral Law is so far a Rule of Obedience under the Gospel that all the Duties required in it are to be attended by us Tit. 2. 11 12. And the natural light in men is capable of being improved to discover and approve the truth equity of these moral precepts but it cannot discern the Evangelical use of them or how they are serviceable to mens salvation according to the New-Covenant they can have but a legal notion of them but the grace to do them acceptably must come from Christ and that the acceptance hereof must be through him this is above natures reach and then the Gospel Articles of the Incarnation of the Son of God of the Redemption wrought out by him of his merit and satisfaction Justification by the Imputation of his Righteousness c. The natural man hath no resentment of these and if God had not revealed them they had never been known and the reason is because fallen mans salvation is not a thing necessarily argued from the being of God but was meerly arbitrary with him Mans fall had put him into the hand of revenging Justice and it was at Gods liberty whether he would save him or no till then he pleased to tell him of it it was impossible he should ever know of it for his will is the supream cause Besides the way in which this salvation is brought about is so admirable that no Creature could ever have conjectured it that the Eternal Son of God should become man that he should be humbled to death and by his stripes we should be healed Doubtless Satan thought there was no possible way to recover us and when God revealed this purpose of his the Angels of light were surprized at it those Cherubims are gazing with admiration on the Mercy Seaâ— 5. That all the faculties and powers in fallen man are opposite to this way They are combinedly set against it it might be instanced in all severally but we may here more particularly take notice of it in the Understanding As for the Will that is full of Enmity Rom. 8. 7. The Affections are set on things below Phil 3. 19. All the powers of the body are servants of unrighteousness Rom. 6. 19. Now all these are confirmed by the understanding which is not only ignorant of the right way and so cannot know the excellency of it how then should it commend it to them but is erroneous Calls good evil c. Isa 5. 20. It is preoccupied with a false way which it approves of commends and cannot part withal Jer. 8. 5. Hence it entertains Gospel truths with a forestalled and prejudiced mind which confirms the enmity of the will and perversness of the affections it shuts out the light and will give no credit to the reports of the Gospel and this must needs render him very unteachable because he must first be untaught these things Were he only out of the way he were easier reduced but because he thinks his the only way much is to be done to fit him for right instruction 6. The gracious design of Gods revealing this way with respect to the Elect is to bring them into and keep them in it All do not experience this efficacy These discoveries are made wherever the word of God comes and the business of the Ordinances is to point out to man the way of life to toll miserable man where Salvation is to be had but how few embrace it and comply with it how much cause of that complaint Isa 53. 1. Who hath believed our report Yea this is the very Article of Condemnation in places where Christ is Preached Joh. 3. 19. But this was not the prime reason of Gods making known this way to man though it prove so eventually to many but it was because God had a number whom he had chosen according to his purpose of Grace to be made partakers of life and so to be put in the way of it for which he would treat them according to their nature And because these live scattered among others these proclamations are made for their sakes and it always hath this event sooner or later on these Act.
derives from him And then he must have authority over it If he be the first cause he must be the last end And from this authority of God necessarily follows the subjection of the Creature if he may command that ought to obey Man therefore being one of Godâ— Creatures cannot exempt himself from thiâ— homage Psal 100. 2. Rev. 4 11. The light of nature taught meer Heathen this principle and they made it the first Rule of Morality 2. The Duties required in the moral Law are all of them rational The Moral Duties required are either Natural or Positive The former are called Natural because the light of nature teacheth them and reason will convince Conscience that they are right so as either to commend or accuse them according as they entertain them Rom. 2. 14 15. The Positive are such as do add a particular restriction to the law of nature or are arbitrary commands built upon it and these are accommodated to the benefit of man and carry their reason in them such as Gods limiting the Sabbath to a Seventh day c. Meer Ethnicks have made excellent discourses on many moral Duties from the reason they saw in them 3. And there is the highest reason for Duties purely Evangelical God hath manifested his Sovereign Grace in the Gospel in that he will treat fallen man in a New Covenant but the great commands of Faith and Repentance therein required are most rational That God will accept of man in this way is wonderful condescention but that in order to peace and salvation they turn from their sins to God and place their whole trust and reliance on Christ is so fair and convictive that sinners who have refufed it shall have nothing to plead for themselves in the day of accounts Matth. 22. 11. Joh. 15. 22. 4. The promises and threatnings are suited to move on a Reasonable Creature Affections in men are the instruments of the will by which it either embraceth or refuseth a thing and they are subordinated to his Understanding Now mans reason directs him to chuse good and refuse evil it is a note of a person come to the use of his reason Isa 7. 16. Now the Promises engage that which is really good as a reward of Obedience yea the best good everlasting felicity and the Threatnings denounce evil in case of disobedience and that the most amazing separation from God which is the summ of all miseries and both these from God who is true and can give being to his word how convincing is this of the rationality of Duty since mans congenerate principle is to seek happiness and avoid misery 2. Hence it follows that all sin is unreasonable For the reasons of contraries are contrary but sin is contrary to obedience 1 Joh. 3. 4. And further to shew how unreasonable sin is observe 1. It is against God Psal 51. 4. It opposeth it self against all his revealed perfections more particularly 1. It is against his Sovereignty God must needs be the Creatures Sovereign for it is entirely his he is whole owner of it and then he may command it he thinks it reason enough to ratify any of his precepts by saying I am the Lord. Now the sinner by every sin practically rejecteth this Sovereignty hence sin is called Rebellion Isa 1. 2. and 63. 10. 2. It is against his Holiness All Gods commands are the results of his Holiness the Command iâ— â—oly and just and good Rom. 7. 12. He shews himself an holy God in that he hath established his Government on such Laws Sin therefore is a setting one self against his holiness 3. It is against his Righteousness The command was the Rule of Righteousness which God gave man and on which he grounded his Relative Justice in that special Government which he exerciseth over man called therefore his righteous judgements Psal 119. 7. 62. 76. Sin therefore in violating them withstands his Justice 4. It is against his Goodness All that the man hath flows to him from this fountain his being his preservation all the comforts of this life all the protections and deliverances he hath all the means of Salvation and hopes of eternal life are the fruits of Gods free benignity to him his service is but the acknowledgement which he requires of him in respect of all this which the Sinner denieth him and so is a despiser of his goodness Rom. 2. 4. Deut. 32 5. 2. It is against himself hence said to wrong his own soul Prov. 8. 36. And how unreasonable is that 1. It defiles the man it poysons him it leaves him under that filthiness which is indeed his bane it leaves a blot upon him which exposeth him to reproach Sin is therefore in Scripture compared to all those filthy things that can be thought of and all too little to set forth its odiousness 2. It robs the man of his peace There is great peace in Obedience Psal 119. 165. But sin lays a foundation for all disturbance Isa 57. 20 21. It makes deep wounds in the Conscience which will put him to horrible pain and if he doth not feel it yet it is his portion and to be looked for every moment Job 15. 20. c. 3. It deprives him of his happiness and that both naturally and upon the Covenant terms Sin if it gets into a man is it self a misery and lays him open to the wrath of God Rom. 6. 2â— 4. Hence it subjects him to all misery It brings all the curses written on his head The threatning runs in these terms Ezek. 18. 4. And all that is unhappy is contained in that word It separates from God Isa 57. 2. And what but misery awaits thats separation 3. It is against Mankind He hurts not himself only but his neighbour too and that unreasonably For 1. It Scandalizeth men it often becomes a temptaâ—ion to others to sin and this is the greatest mischief that we can do to another to draw him into Sin it is to give him a stab at the heart to destroy him Rom. 14. 15. 2. It occasions others trouble and affliction One sinner sometimes and that by one sin may trouble a whole nation Josh 7. A Parent may by his sin bring mischief on his family and procure judgments to his dearest relations 2 Sam. 12 10. 3. Hence untractableness under the means must needs be unreasonable this follows from the former for 1. The design of the means is to reclaim men from sin The Gospel is a Gospel of Salvation and it is an essential part of this Salvation to save men from their sins Joh. 1. 29. And this is done not only by â—â—doning them but also by turning them from their â—â—quities hence put together Act. 5. 31. And to this the means are accommodated Act. 26. 18. 2. Mens untractableness wholly frustrates this design it is the very nature of it to do so Jer. 8. 5. God saith to Sinners turn why will you dy but they say â—here is no hope for