be buisy about other mens Sins and careless of our own Mat. 7. begin If our own Sins do not humble us we cannot be graciously affected with the Sins of other men The High priest was to offer first for his own Sins Heb. 7. 27. Lev. 9. 7. If we pray for others being our selves under Guilt God will not hear us 2. We must charge them home upon our selves There is a word in our Text omitted by Translators generally as redundant which yet seems to have Emphasis in it and is to be read I will confess upon my sins or against hence some read it against my self or against my sins Now we theâ—â— properly confess against our Sins when we lay all we can to their charge to render them vilâ— and odious we not only confess that we have done the thing and transgressed the Law by it But 1. We take the whole blame of it home to our selves It is I that have done it it was mâ— wickedness my vile heart my woful corruption God is clear Psal 51. 4. What though the Devil suggested cursed companions tempted the World was a snare to me Yet it was my naughty heart that complied or I had not done it Thus Paul chargeth on sin dwelling in him Rom. 7. 20. That shall have the blame and it shall not be put off elsewhere 2. We put all the circumstances we can to it to aggravate it We do not mince our Testimony against it but tell the whole truth as near as we can we do not favour our Sin at all or hide the shame of it but put it to the greatest shame that may be 2 Sam. 24. 10. Psal 73. 22. And how large is he on this account Dan. 9. We not only did the thing but against light against conscience against means against mercies against counsels and warnings c. We lay all open that it may appear exceeding sinful 3. Hence we confess our sins with an earnest desire to have them put to death and destroyed Our Text may be an allusion to the Sacrifice on the head whereof the man was to lay his hands and confess his Sins over it and then it was to be Slain So he brings his Sins with a design to have his lusts mortifyed and so confesseth upon them or as Junius renders it I will confess concerning my sins i. e. I will tell all I know about them to forward their Condemnation and this also is requisite in a right Confession PROPOSITION VI. That we are to make this Confession to the Lord. To Jehovah He is the proper object of this duty and all Sin is to be confessed to him though not always to him only There is some times a Confession to be made to men but in no case will that suffice without bringing it to God and to state this aright Let us observe 1. That we are not absolutely bound to confess to men those Sins which Gods Providence hath kept secret from them In some case we ought as anon but in it self it is not a positive duty they are between God and us and we have only to do with him God hath not enjoyned us to expose our selves either in our name or life by publishing them to the world if he will bring us forth it is just but if he will let them so ly hid our business is to see that all be right between him and us 2. That a verbal Confession to men of the wrongs we have done them is not always requisite There is a restoration of wrongs by restitution that is due but this may be done though they know noâ— who wronged them nor is it necessary that they should In some places these are Capital a man by confessing exposeth his life and the wrongâ— may be repaired by another hand and the Sin confessed to God and forgiveness obtained 3. Sins known to others and by which there is 〈◊〉 scandal are to be confessed to men for removing the scandal If it be private and but few know of iâ— it sufficeth to confess it to them Mat. 18. 15. Iâ— we have given them a proof of our Repentance we have removed the scandal so far as we gave it but if the scandal be open and notorious and many are grieved by it the Confession ought to hold in proportion 1 Tim. 5. 20. Them that Sin rebuke before all i. e. If they sin publickly for this doth not cross our Saviours Rule about private offences and the reason for such a Confession is because the Glory of God is concerned in it and as we have dishonoured him by such Sins so we have no other way to give him Glory but by such Confession Josh 7. 19. 4. If God by his Providence brings our secret sins to light we are to make a free Confession of them There are many ways in which God doth this Men think their sins shall never be known being contrived so privately and acted so secretly but God revealeth them and then it is vain for us to hide them thus God dealt by David 2 Sam. 12. and he hath left his sorrowful Confession on record Psal 51. 5. Hence sometimes it is requisite to make a publick Confession when the Sin cannot be legally proved against us Viz. When Gods Providence giveth so much light as our profession is scandalized among men though there be not a full proof When there are such circumstances of discovery as give a moral certainty to men and there are several things known that render us justly suspected as when there is a common fame and such things as make the most charitable suspicious of us and force an enquity to be made Now we are either innocent or guilty and the honour of God requires that we either assert our innocency or acknowledge our Guilt the Apostle reproved the Corinthians on a common report 1 Cor. 5. 1. And he commends their earnestness in clearing themselves 2 Cor. 7. 10. 6. There may be such a distress on Conscience for some sins as will necessitate a Confession to men God sometimes lays the burden heavy on the man and though he confess to God he findeth no ease it is now proper to make use of some or other to unburden our minds unto which may be peculiarly intended in Jam. 5. 16. Confess your faults one to another God hath appointed his Children to be helpful each to other only great caution is to be used here we should chuse such to discover our selves to as will be faithful and secret and are capable of giving us counsel and relief the proper design of it being for the easing of our Consciences But our great business is to make our Confessions to God and this we must never forget and there is great reason for this for 1. God knows all our sins and therefore it is vain to go about to hide them from him They all stand in the light of his Countenance we may hope to escape from men by hiding but to think to get
all theâ— things have their weight and consideration in right Confession of Sin and hence to a righâ— Confession four things are requisite 1. An Acknowledgment of the Fact For if 〈◊〉 deny the thing it self we by consequence deâ— the Sin He that saith I have not done this noâ— omitted that doth wholly justifie himself in thâ— regard for if there be not the act there cannâ— be the obliquity of it which is a Law respect aâ— hering to it When Gehezi said Thy Servant 〈◊〉 no whither 2 King 5. 28. He sought so to acquâ— himself from blame 2. An acknowledgment of the Sinfulness of the Faâ— Not only that we have done but have Sinned 〈◊〉 so doing it is one thing to own a fact anothâ— to confess a Sin There is many a man doth miss and will not deny what he hath done bâ— justifieth himself stands on his innocency he haâ— done well and needs not be ashamed this not to confess sin So the Pharisees Luke 16. 1â— â—e are they that justifie your selves and Ephra◠〈◊〉 12. 8. In all my labours they shall find no iniquiâ— in me We shall find a right Confession of Sin 〈◊〉 expressed Job 33. 27. Dan. 9. 7. 3. An acknowledgment of the Guilt contracted by be Sin Guilt is a relation cleaving to Sin by the Law which saith the Soul that sinneth shall dy â—nd there can be no true confession of sin without â—aking this Guilt upon us Nor is it enough to â—onfess it is so according to the Law for the heart â—ay have a prejudice against the Law on this acâ—ount and think it unjust but there must be an â—quitting of the Law as Paul Rom. 7. 14. The Law is spiritual but I am carnal sold under Sin â—nd verse 12. The Command is holy just and â—od It must be such a Confession as acknowâ—edgeth our merit that to us belongeth confusion of 〈◊〉 Dan. 9. 8. God must be cleared in all his â—ghteous Severities his Justice vindicated by us Psal 51. 4. That thou mayst be just when thoâ—â—udgest 4. A putting all the aggravations to the Sin in our â—knowledgment of it Not only a saying we have â—inned but we must lay it open in its circumstanâ—es How doth the Psalmist express himself Psal â—5 11. and Moses Exod. 32. 31. And that good â—an Ezra 9. 6. c. A Pharoah could say I have â—ned pray for me but we must see our selves â—le and for that end acknowledge what a â—arlet and crimson colour is on our Sins PROPOSITION II. That all kinds and degrees of Sin are to come with in this Confession The three words used in our Text Iniquity Transgression and Sin comprehend all not only bold and daring Sins and such aâ— are more scandalous in the eyes of men but whatsoever hath the least obliquity in it if it be but a warping from the Rule of obedience it is to be acknowledged As there is no sin so great but a true confession of it may profit us so there is none so little but we are in danger if we confess it not and indeed there is the same reason for confessing one or another For 1. Every Sin is a Transgression of the Law of God For nothing else can give it that denomination and truly this puts a black character upon it It cannot be a light matter which the great God put so much weight upon as to insert it in that Law by which he Governs men to an everlasting state of Happiness or misery and yet thiâ— respect hath every sin 2 Hence every sin brings men under the Guilt of Death Though there be degrees in it yet there is but one kind of punishment put into the threatning for Sin and that is death which iâ— the wages of sin Rom. 6. 23. So that the maâ— is obnoxious if it be but a vain thought or an idâ— word or whatever in the least falls short of the perfect Obedience required he is laid under the Sentence and held fast by it 3. Hence if that sin be not forgiven he is undone for ever The least sin unpardoned will as certainly bring the man to everlasting destruction as all the vile and abominable transgressions that the greatest monsters of iniquity have committed The Justice of God requires it the voice of the Law which is the Rule of Relative Justice in Gods proceeding with men declares this man to be a dead man Ezek. 18. 4. If the Guilt be not removed by a pardon one sin of the smallest magnitude will cast him at the Bar and he cannot escape 4. If we hope for a pardon we must go to Christ for it It is through him alone that we come to have forgiveness of sins Col. 1. 14. He was authorized by God for this Acts 5. 31. And he expects that such as find a want of it do come to him for it we must ask pardon if we hope to have it 5. If we would obtain pardon of him for any sin we must confess it That he expecteth it of us is evident both by the precept and the examples left on Scripture record If we confess he is faithful and just to forgive 1 Joh 1. 9. And if the smallest needs forgiveness it cannot be exempted from our Confession Our Confession then must comprehend in it 1. Adams first Transgression For though that Sin as to the act of it determined in our First Parents they only did personally commit it yet it is in truth the Sin of the whole World and all mankind and every individual have their share in it The whole species was comprehended iâ— them Adam represented and transacted for hâ— Posterity and so that one sin in which he vioâ—ted the Covenant of Works became theirs by â— holy and righteous Imputation that Sin and thâ— Guilt of it is to be acknowledged by us all Wâ— are assured of our interest in it Rom. 5. 12. 1 Corâ— 15. 22. And God expects to be justified in thiâ— regard 2. Original Sin also cometh within it That Siâ— which hath pervaded our nature and polluted itâ— We must confess that we have it in us broughâ— it into the World that we were born with it so he Psal 51. 5. That it cleaves to us and we are made by it polluted things Isa 64. 6. That it emptied us of Original Goodness Rom. 7. 18. That iâ— hath made us unable for so much as one good thoughâ— 2 Cor. 3. 5. That it is a Law in our Members huâ—rying us violently into actual sin Rom. 7. 23. And not only that it is there but that it is sin in us and hath rendred us Guilty before God and that there is enough in it if there were no more to bring us under the Execution of the Sentence of Death Infants that never sinned actually die for it Rom. 5. 14. And we must subscribe to the equity of it We are Children of wrath by nature Eph. 2. 3. And we must acknowledge it 3. The sins of Thought Many are
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.
The Truly Blessed Man OR The way to be HAPPY here AND For Ever Being the Substance of Divers SERMONS Preached on Psalm XXXII By Samuel Willard Teacher of a Church in Boston N. E. Isa XII 1 2. I will praise thee though thou wast angry with me thine anger is turned away and thou comfortedst me 2. v. Behold God is my salvation I will trust not be afraid for the Lord JEHOVAH is my strength and my song he also is become my salvation BOSTON in N. E. Printed by B. Green and I. Allen for Michael Perry 1700. TO THE READER MANS natural and extinguishable cravings are after Happiness God at first put him in a fair way for the securing and obtaining of it having besides the resentments of it imprinted in his nature which still remain given him a Rule to direct him the way to it and a concreated power to conform to that Rule and brought him under strongest obligations to that Conformity But by his unhappy fall he hath reduced himself to a state of misery in which the whole Race of sinful men is involved and under which he must have abode for ever had not God in his rich mercy opened a new and living way for his recovery This is revealed in the Gospel in which life and immortality are brought to light but for which undone man must have groped in the dark and it is certain that those to whom this Revelation is not made do but grasp after shadows instead of substances and lay out their money for that which is not bread Their insatiable desires push them forward in quest of felecity and their crazed and deluded understandings which call good evil and evil good point them to Objects that are empty and courses that will undo them the natural man knows not the root of his misery nor the depth and strength of it much less the only way of his recovery The generality of men are immerged in 〈◊〉 if they can but gratifie their carnal lusts with sensible objects it is enough whence they seek no farther than the things of the World and if they can obtain by all their industry the Profits Pleasures and Honours here below they can bless themselves There are some indeed who have improved the light of nature and the broken fragments of the Law of it remaining in them by the exercise of Reason to a more plausible profession and practice they acknowledge man to be placed in an higher orb than bruits and to stand in need of some better object than those that are meerly sensual to give them satisfaction but therein also they have become vain in their imaginations◠hence the farthest they have reached hath been to place mans felicity in moral vertue of which they have but rude guesses and being ignorant of the state of nature by sin have hoped by their own power and goodness to oblige God and procure their own happiness not knowing either the state of damnation which they were born in or the efficacy of Original Sin in them◠whence it is truly said of them misery destruction in their ways and the way of peace have they not known It then infinitely concerns men to be undeceived With what thankfulness therefore ought w◠to entertain the Sacred Oracles of Gods Word the design whereof is to acquaint us with the New-Covenant in which is shewed us the method of self-ruined man◠recovery as it is laid out by God himself and what enemies are they to the Grace of God and the Souls of men who go about to pervert this method seeking to bring men back again to a Covenant of Works It is by the Word of God that we are acquainted that man by his Apostasy hath lost his Righteousness and Strength that he is fallen under a sentence of death to the execution whereof Gods Justice stands engaged that Satisfaction must be made to that Justice if ever the Sinner be Saved that he cannot pay his own ransom for himself that Jesus Christ became a Surety for Gods Elect and having atoned the Justice of God to them is become the author of Eternal Salvation for them that they must be united to him by a living faith if ever they partake in the benefit of it that they must be Justified in order to their being Glorified that must be by the Imputation of his Mediatorial Righteousness to them that this Justification is ever accompanied with Sanctification that the man who is thus Justified and Sanctified is an happy man that in order to this there is a work of Conversion wrought in men by the Spirit of God in which they are renewed by his Grace and brought to confess and forsake their sins and vain objects of trust and to believe in the Lord Jesus Christ and that all that are so are heirs of life and may triumphantly rejoyce in God How much these truths are derided by many and despised by more in this degonerate and perilous time is obvious to every one that observes the state of Religion in places that are called Christian and never was there more need to Preach and Print in defence of those great Fundamentals of our faith and hope than at this day The excellent portion of Gods Holy Word contained in this Psalm give us abundant light for our acquaintance with and establishment on these Articles which I endeavoured in my course of Preaching to lay open before the Auditory to which I was sent according to the Grace given me and am now perswaded to make publick my care and study was to accommodate it to the meanest hearer chusing rather with the Apostle to speak five words intelligibly than many more in an unknown manner of expression and I hope these truths will relish never the worse to those that love truth for its own sake because they are not garnished with florid language May this following Treatise be any ways serviceable to the Glory of God and good of Souls may it commend Christ so as to render him lovely and acceptable may it help any in the right way to obtain Pardon and Peace may it shew Sinners their misery and drive them from their carnal security and obstinacy to Christ their only refuge and direct Saints in the renewals of their Repentance and their faithful and cheerful Serving of God I have mine highest ambition answered and that it may thus do I commend it and such as shall be at the pains to peruse it to the mercy of the Great Shepherd and Bishop of Souls Who am Less than the least c. Samuel Willard The Truly Blessed Man Or the WAY to be Happy here and for ever PSAL. XXXII 1 2. Blessed is he whose Transgression is forgiven whose Sin is covered 2. v. Blessed is the man unto whom the Lord imputeth not iniquity and in whose spirit there is no guile The Text Opened ON what occasion this Psalm was penned we are not told It evidently appears by the matter of it that it
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
amends for all the pains that we can be at in seeking after it USE III. Let it be for a word of Consolatiâ— to all such as are pardoned Are all such blesseâ— men how should the apprehension of this comfort our hearts and certainly if we do not finâ— more sweetness in it than in all that is delight fâ— in this world we never felt the burden of Guâ— thereby and may well question whether we aâ— forgiven or no. Are you delivered from wraâ— to come and can any thing else damp your joyâ— is not here enough to ballance yea to swallow 〈◊〉 all other sorrows whatsoever And that you maâ— suitably express this joy of yours take these twâ— words of direction 1. Bless God for this wonderful gift This 〈◊〉 none of the least of the arguments which the Psâ—mist useth to stir up his Soul to bless God in Psâ— 103. 3. Who forgiveth all thine iniquities And theâ— is abundant matter of thankfulness in it whethâ— we consider the free benignity which it discoveâ— God owed it not to us he hath not indulgâ— every one with it and we did no more to obtâ— it than they he not only offered it to us bâ— drew us to accept it he gave his only Son to pâ—cure it for us and he sent his Spirit into oâ— hearts to apply it to us or if we consider 〈◊〉 greatness of the benefit it self which is uncoâ—ceivable And can we sufficiently admire blâ— 2. Let us study to live as becomes pardoned â—es What manner of Conversation ought we to â—ad in the world to whom God hath given his â—e forgiveness Shall we not loath Sin more by â—e consideration of the great pardon that is given 〈◊〉 Shall we not abstain from it with the more â—re and abhorrence by considering what it cost â—e Son of God to procure a Remission of it for 〈◊〉 Shall we not make it our constant care and â—deavour to please and serve that God who hath â—alt so bountifully with us Shall we not love â—m who hath so loved us And if we do indeed â—ve him according to this obligation it will cerâ—inly make us willing and unwearied in seeking 〈◊〉 express this love suitably in dayly Dying unto â—n and Living unto Holiness and pursuing of this 〈◊〉 our days Gods forgiveness extends to all Sin DOCTRINE II. GOD'S forgiveness extends to all Sin This is implyed in the threefold expression of Sin â—ere used which contain under them not only â—e errours that men are apt to fall into but also â—e crooked and perverse nature and actions which â—ey are chargable with yea the bold proud and â—gh handed Transgressions which they rebelliously perpetrate against God Give me leave first 〈◊〉 explain the Doctrine and then to give the reasoâ— for it 1. In the Explication we may premise Thâ— there is one Sin which in the Gospel is exempâ—ed from forgiveness and but one It is true 〈◊〉 Sin impenitently persisted in unto death leavâ— the Sinner unpardoned for there is neither Saâ—ing Repentance nor forgiveness to be obtainâ— in another World by one that dies in his Sins bâ— it is not because former impenitency may not 〈◊〉 pardoned upon Repentance but because the Sinâ— hath by persisting in it lost the opportunity of 〈◊〉 day of Grace But there is one that in it 〈◊〉 puts the man in this life out of all hope of pâ—don and that is called The Sin against the Hâ— Ghost of which our Saviour so speaks Mark 〈◊〉 28 29. This is that which is called the Sin 〈◊〉 Death which puts the man out of our Prayeâ— 1 Joh. 5. 16. And this is that which is describâ— to us Heb. 6 4 5. Nor indeed is this Sin unpâ—donable because its Guilt out-bids the value of 〈◊〉 Atonement but because by it the man puts hiâ—self out of the road of forgiveness according 〈◊〉 the Divine Ordination and by a malicious â—nouncing of the Gospel and the Spirit of Gâ— in it after great illuminations and an high pâ—fession he provokes God to give him over to haâ—ness of heart and searedness of Conscience wheâ— by he is Sealed to final impenitence there beâ— a total and final withdrawing of the Spirit froâ— him Concerning which I shall only say thâ— much that the person who is troubled and grieved in himself for fear lest he have commitâ—ed this Sin hath therein a good evidence that â—e hath not since the Gospel seems to give that â—s one inseparable concomitant of it viz. an obâ—inate and a malicious hatred of the Gospel way â—f Salvation But this sin only excepted all oâ—her sins whatsoever are pardonable yea and we â—ave the instances of such as have been guilty â—f them and yet obtained forgiveness Let me 〈◊〉 little open this in the following remarks 1. The greatest and vilest sins in themselves â—ay be forgiven Our Catechism tells us that â—me sinâ— are in themselves more heinous than others â—nd the Scripture is full for it Not but that all â—s are equally transgressions of the Law and â—onsequently incur the guilt of Eternal Death â—et if we consider and compare some with oâ—ers there is in the things themselves more of â—e malignity of the heart discovered in some â—an in others God therefore tells the Prophet â—at he will shew him greater abominations Ezek. 〈◊〉 6 13 15. It is a sin to be angry without cause â—ut greater to commit actual Murder a sin to â—urmur against God but greater to blaspheme â—c Now the greatest and most abominable of â—ese are not out of the reach of a pardon and â—e may well argue that if Gods forgiveness exâ—nds to those that are greater it is not out bid â—y those that are lesser there are scarlet and â—imson sins and yet these may be washed away â—a 1. 18. I might here instance in those that are deservedly reputed the most odious and scandalous and point you to such as have been horribâ— guilty of them and yet obtained mercy and aâ— now glorified Saints in Heaven we have 〈◊〉 whole heap of them numbred together aâ— such an observation made on them 1 Cor. 6â— 10. 11. Murder is an horrible sin and 〈◊〉 blood of the innocent cryes to heaven for vengâ—ance and yet David obtained a pardon for thâ— he prays Psal 51. 14. Deliver me from blood gâ—tiness and the Prophet tells him 2 Sam. 12. 〈◊〉 Thou shalt not dy Idolatry is a fearful sin aâ— that which is terribly threatned in the Word 〈◊〉 God and yet God invites such to return upâ— the promise of pardon Jer 3. begin Blasphemy iâ— sin of the first rate for men to rend and teâ— and reproach the Name of the Great God aâ— yet all manner of blasphemies the fore cited 〈◊〉 excepted may be forgiven Mat. 12. 31. Pâ— though a blasphemer obtained mercy 1 Tim. 1. 〈◊〉 Witchcraft is an odious crime for men to 〈◊〉 themselves to Satan and practice his hellish aâ— God would not have such suffered to live aâ— yet there
to look to his Son for it This was indented for in the Covenant of Suretyship the Father offered it and the Son complied with it and there were Articles concluded about it â—sa 53. 10. God Sent his Son about it and he came accordingly Gal. 4. 4 5. his business was â—o take away his peoples sins Joh. 1. 29. and one â—hing that belonged to this was the taking away their Guilt by forgiveness and when he was engaged in this affair his Father witnessed â—o his acceptance of him in it Mat. 3. 17. 3. That in Christ's satisfaction there is a â—ufficiency to expiate the Guilt of all sin Such â—as the vertue of this One Sacrifice which he â—ffered up to the Justice of God Heb. 1â— 14. â—ence is he said to be able to save to the utter-â—ost Heb. 7. 25. It was not only enough for â—maller trespasses but for the Chief Sins and Sinners 1 Tim. 1. 15. and this will be very evident if we consider what he did for the expiation oâ— the Guilt of our Sins and that was he suffereâ— for them the whole punishment that was bâ— Law due to us for them it is fully exprest iâ— Isa 53 4 5 6. he underwent the whole weighâ— of the Wrath which we should have undergoneâ— he was made sin for us 2 Cor. 5. 21. and then leâ— us add to consider that he was the Son of Goâ— a Divine Person that suffered all this though 〈◊〉 was his Humane Nature that bare it yet the persoâ— that sustained it was God and therefore it is caâ—led his blood Acts 20. 28. and this put an infiniâ— value and vertue into his Obedience So thâ— there is a stock of pardon laid in that cannot 〈◊〉 exhausted all the sin of all the Sinners in tâ— World cannot exhaust it 2. That the Gospel design is most of all aâ—vanced by his forgiving of all Sin and this 〈◊〉 reason sufficient why he not only can but wâ— do it Here observe 1. That the Gospel great design is the illustraâ— on of the special Grace of God By Gods speâ— Grace I intend that which is to be shewn in 〈◊〉 Salvation of fallen man there is common grâ— exprest in many other things but this is thâ— which God hath a peculiar design of commâ—ding to the undone creature and this is thâ— which is discovered in the Gospel the grâ— contrivances in Gods Eternal Decree with â—spect to his Elect had an aim at this Eph. 1. 〈◊〉 and those astonishing Providences which wâ— concerned in our fall by the First Adam and being repaired again by the Second were media subordinated to this purpose all was to make way for the Grace of God to appear in its most splendent lustre So that our whole Salvation is ascribed to this grace Eph. 2. 8. 2. That the forgiveness of Sins is an expression of rich Grace The not doing of it without the satisfaction of Christ is no obstruction of the Grace of it as some fondly dream but doth the more enâ—ance it What is Grace but an act of free favour bestowed on the Subject which he no way deserved nor could have laid any claim unto had it not been so conferred and such is this forgiveness hence said to be done freely Rom. 3. 24. The pardoned Sinner deserved to dy all miseries belonged to him he had nothing to offer to atone God to himself withal Christ freely satisfied for him and God freely applies the merit of this to him and it must needs be rich Grace for we have already observed that the man is made a blessed one by it 3. That the more and greater sins it extends unto the more illustrious is the Grace of it There is so much of malignity in the least sin and so just a provocation given to God by it and the merit of death in it is so righteous that it is a wonder that God should forgive one Sin how then is this admiration justly encreased when the Sins of the Creature have risen to a most formidable multitude and magnitude Paul puts a great Emphasis on this 1 Tim. 1. 13 14. Who was a blasphemer a Persecutor injurious c. and the Grace of our Lord was exceeding abundant c. What is the forgiving of an Hundred pence to ten Thousand Talents Paul tells us that he was by this made a pattern verse 16. and David makes this an argument to plead for pardon withal Psal 25. 11. Pardon mine iniquity for it is great we are therefore told that where Sin abounded grace much more abounded Rom. 5. 20. hereby the great love of God is manifested and the incomputable value of Christ's Obedience is discovered 4 Hence the exhibition and offer of this pardon is made to the greatest Sinners the Gospel invites all without exception whatsoever they have been or done See how God invites and what an argument he useth to back this invitation Isa 55. 7 8. 9. q. d. you may think your Sins to be so many and great that there is no hope for you but remember I have other manner of thoughts about it and I can do that which you cannot so much as think hence he useth that encouragement Isa 45. 22. I am Godâ— Hos 11. 9. I am God and not man yea he promiseth that upon their accepting of his offer he will not remember one of their sins against them any more Jer. 31. 34. but pardon them all Chap. 33. 8. and the reason is because he doth it for his own name sake Isa 43. 25. and what more needs to be said for clearing of this truth USE I. For Caution Be we advised to beware of abusing this precious Doctrine by encouraging our selves to live and ly in Sin Such is the baseness in the heart of sinful men and so ready is Satan to insinuate himself into it â—hat they are exceeding apt to take encouragement to Sin from that which should be the most heart breaking incentive of them to haâ—red against it Oh! say they is there forgiveness for all Sin then there is no danger Let us follow the sight of our eyes and the way of our hearts let us sin that grace may abound as the Apostle brings them in with abhorrence Rom. 3. 8. 6. 1. How many Drunkards Sweaâ—ers Whoremasters Profane Wretches haden themselves in their wickedness by this and if we tell them of their vileness they have a ready answer there is forgiveness and they fear not but let such consider 1. This is to turn the Grace of God into wanâ—onness It is the highest affront that can be given to the rich mercy of God and in nothing can you give him more horrible provocation This is to make the strongest poyson of the most refreshing cordial It is the best news that ever was reported in the world that great Sinners may have a pardon but this is to make â—t the worst and most pernicious to you and â—ndeed this misimprovement carries the most fearful symptom of Reprobation
actual sin it is requisite that it be done by a reasonable creature capable of acting as a cause by counsel this therefore is not imputable to Infants for though they have a reasonable Soul in them yet it is not in a present capacity of exercising that reason which want seems not to be a fruit of sin but a condition of nature and had not man fallen it would in all likelihood have been so it is therefore said of those that dy in their Infancy That they have not sinned after the similitude of Adams Transgression Rom. â—5 14. Though how soon they discover their natural corruption is lamentably to be observed however this extends to all men without exception that arrive to any use of their reason how actual sin will be charged on meer naturals I cannot grasp though the want of the use of reason be a punishment of Adams sin yet this utterly obstructs the rational acting of such an one for that he cannot discern between good and evil But there is none that ever had the use of reason but hath abused it by sinning against God and that both by sins of Omission and Commission he hath thought spoken done otherwise than the Law requires we have a natural man characterized Rom. 3. 10. c. And none are exempted from it we are told Psal 58. 3. They go astray as soon as they are born speaking lies i. e. they are set that way and it breaks out as soon as they are capable though in some more notoriously than in others Now there is no difficulty in telling how actual sin should be imputable to the person committing it for if all owe Obedience to the Law their neglect of or doing any thing contrary to it cannot but render them Guilty 2. When the nature is corrupted by the inherency of Original Sin That there is such a thing as the sin of nature is evident from the word of God it is called Concupiscence or Lust Jam. 1. 14. Indwelling Sin Rom. 7. 17. Sin that is alwayes present Verse 21. The Flesh Joh. 3. 6. The body of sin Rom. 6. 6. Of Death 7. 24. The Law in the members v. 23. The body of the Sins of the flesh Col 2. 11. The Old man Eph. 4. 23. Now all these point to the root or fountain from which actual Sin proceeds and therefore must intend something divers from it hence we read of Lust Conceived and Sin the issue of it Jam. 1. 15. Now this Sin is in all Adams Posterity born after the ordinary course of nature even Infants and Naturals too it is therefore usually called Our Birth Sin and Our Conception Sin according to Psal 51. 5. And it derives from the corrupt fountain from whence we all proceed Adam defiled himself lost the Image of God contracted the Image of Sin and then he Propagated it Gen. 5. 2. And how should it be otherwise for Who can bring a clean thing out of an unclean Job 14. 4. And though this be in one sence a punishment fallen upon us for the first Transgression yet in it self it is really Sin it is a Sinful state that we are in by it the Definition of sin belongs to it it is Anomy 1 Joh. 3. 4. Mans nature by it doth not answer the Law of Creation And that it is imputed is evident because it is an Image for which God despiseth man Psal 73. 20. It is that which they Dy for Rom. 5. 14. Psal 137. ult It is certainly in them and therefore may be charged on them and the Righteousness of their being found Guilty by reason of it will one day he made good by him who is Judge of all mean while the foundation of the equity of it is laid in that which follows Hence 3. In respect of the Relation which they bear to Adams first Transgression That our first Parents became Guilty by their eating the forbidden fruit is beyond dispute God had a Sovereign Authority to Command and they owed him entire Obedience the Sin it self was great being a Violation of the Sacrament of the Covenant and so the whole Law was transgressed by it and that they dyed justly none can rationally doubt But we are given to understand that they drew their whole Posterity into the same Condemnation with themselves and this is clear from Rom. 5. 12 17 18 19. Hence though they were not actually in being yet that Sin is imputed to them as theirs and here upon they suffer penally for it their being born in Sin and unto misery is a proper resultancy from it Verse 12. The equity of which Imputation is in that God transacted with Adam at first as a Publick Person in whom he would have all to stand or fall he therefore represented his whole Progeny as a King doth his people as a Father his Family So that all Humanity being contracted in our first Parents humane nature became Guilty in and with them as it was naturally derivable from them 3. What is the state of those that are under the Imputation A. In one word it is a state of Condemnation We read Joh. 3. 18. He that believes not is Condemned already By which we are given to understand how it is with all men by nature all the Worldâ— stand Condemned before God and there is not onâ— clear of it till by Faith in Christ they come to receive a discharge Now they come under this Condemnation by the Imputation of Sin to them for Condemnation hath a respect to punishment and that always presumes a fault that hath merited it and hence in a fair process the fault is first charged and proved and there-upon the Sentence passeth Now this must needs be a miserable state if we Consider 1. That if God impute Sin to any he will condemn them for it the Righteousness of God as a Lawgiver and Judge calls for this God cannot beâ—d Iniquity in any without detestation of it Hab. 1. 13. And the Sanction of the Law by which â—e testifyeth this detestation of his is that which â—e hath bound himself unto As therefore God will charge none but Guilty Sinners and such as â—e will convince of Sin and Guilt so he will doom â—em accordingly for in this his Relative Justice â—anifests it self 2. That if God do thus condemn he will proâ—eed to Execution according to it He will be as â—ood as his Word and the Condemned Sinner shall â—nd it so to his cost God saith as he meaneth â—nd will therefore do as he saith When God had â—ast a fearful doom upon Saul for his disobedience â—e find what a Seal he clapt upon that Sentence 〈◊〉 Sam. 15. 29. The strength of Israel will not ly or â—pent True there is room at present under the Gospel to have the Sentence reversed by a free â—ardon but if this be neglected and the person â—mes thus to the bar of Justice at last he must 〈◊〉 the Execution 3. The punishment of Sin is tremendous It is
3. 5. and he makes it his â—usiness to do so he fights against it he brings it to the Cross of Christ to be crucified he prays â—rd against it Psal 119. 29. he hates it v. 128. Such an one in Gods gracious account is one in whose Spirit is no Guile 2. Whether this have any influence into our pardon 〈◊〉 Justification A. There is occasion to make this enquiry here because the disputes about it which began from the first planting of the Churches by the Apostles are not yet at an end nor do Papists only continue to maintain their Doctrine of merit and the confounding of Justification with Sanctification but there are others who call themselves Protestants and are not willing to be counted Arminian neither who go about to depreciate the freâ— Grace of God in pardoning and justifying of us who whiles they ascribe all to Christ as the meritorious cause yet find the matter of our Justification in us which they would have to be oâ—â— Sanctification and New Obedience our faith and Repentance and Holiness and they make theâ— not only necessarily concomitant but an essentâ—â—â— part of our Justification Give me leave then 〈◊〉 clear up this matter and shew the mistake of such an opinion in the following Conclusions 1. That Justification and Sanctification are tâ—â— distinct benefits flowing to us from Christ However vain men have confounded them yet 〈◊〉 Scripture speaks of them as divers priviledges oâ—â— from the other so 1 Cor. 1. 30. Christ indeed 〈◊〉 made both Righteousness and Sanctification to us bâ—â— they are two things and applied to us after 〈◊〉 different manner We are Justified relatively 〈◊〉 are Sanctified really we are Justified by Imputaâ—â—on we are Sanctified by Infusion Justification is 〈◊〉 Garment thrown over us Sanctification is by a new principle put into us Justification is a Change in 〈◊〉 state Sanctification is a Change in our nature 〈◊〉 the one we are made legally innocent in the othâ—â— we are made inherently holy hence the one 〈◊〉 said to be an Act and the other is called a Woâ—â— by our Divines because the one passeth upon us Declaratively whereas the other operates in us Effectually 2. That both of these derive to us from the same fountain of free grace Mans whole Salvation doth so Eph. 2. 8. and both of these do appertain to it that Justification is a fruit of meer Grace we are plainly assured Rom. 3. 24. And hence pardon is to be sought of God or for his own name sake Psal 25. 11. And our Sanctification hath the same original too for it is a product of his meer good pleasure Jam. 1. 18. Grace therefore which is the same thing is given of God Psal 84. 11. God ows neither of them to us we have no way obliged him to bestow them upon us rather than others We have nothing but Sin and Guilt and pollution cleaving to us in our natural state when God comes to pardon and purifie us quickning is bestowed on them that were the Children of wrath Eph. 2. 1 3. How then should our Sanctification or being without Guile possibly contribute any thing to our Justification or Pardon 3. That they are both of them applied together in or upon our Effectual Vocation They are contemporaries for though Divines do allow them an order in the handling of them and an order of nature and accordingly give the priority to Justification yet there is no distance of time between the one and the other by their acknowledgment and they are reckoned as benefits joyntly flowing from our Effectual Calling and indeed it is in Regeneration that we paâ— from death to life there it is that we are quicknedâ— and there is a double life that we pass to according to the double death that past upon us we were dead in the Law by the Condemnation denounced on us but now we are made to live by a pardon in which we are Justified and we weâ— dead in trespasses and sins spiritually and now wâ— are made to live to Holiness by a new inspiration 〈◊〉 and if we are no sooner Sanctified than Justified how can our Sanctification afford any matter for our Justification 4. That because pardon belongs to Justificationâ— hence it must needs have a respect to a Righteousness from whence it proceeds We have already taken notice of the difference between mens pardoning a Criminal and Gods forgiving a Sinner their pardon is not a Justification 〈◊〉 his is theirs proceeds from meer mercy his from mercy tempered with Justice theirs is entirely prerogative but his hath a respect to a Law 〈◊〉 which he must be just in it Rom. 3. 26. and thâ— refers not to his Soveraign Justice barely which 〈◊〉 nothing else but his Supremacy but his Relative Justice as he is Law giver and hath constituteâ— a way of procedure with his Creature In thâ— therefore there must be a Righteousness regardâ— by him to which he hath an eye in the very pardoning of the Sinner and that Righteousness must be such as will answer it so that mercy and truth may meet together c. Psal 85. 10. 5. That this Righteousness can be no other bâ— that perfect Righteousness which was required in the Covenant of Works God did in the First Covenant that was made with man in our first Parents constitute the Rule of Righteousness between him and man and to that Rule it was that the promises and threatnings were annexed and hence the procedure of Gods Relative Justice with man must be according to the tenour of that when therefore God comes to pardon and justifie a Sinner that is the Righteousness he proceeds upon the question is may this be done and the honour of the Law be salved and the resolution of it is that if there be a Righteousness to be presented for the person that will fully answer the demand of the Law and may be accepted as his there will be no injury done to the Law but if not it will suffer by it If it bate but a jot or tittle it is so far a loser and for that reason our Saviour assures us that it shall not Mat. 5. 18. 6. That the most eminent sincerity of the Children of God doth not amount to such a Righteousness And if this be so here is reason enough to deny it to be the meritorious or material cause of pardon and Justification for if it were perfect it could not merit for us a pardon because we owe it but if it be imperfect it cannot be reputed a Righteousness at all with respect to the Law-Covenant It is certain that the Righteousness which that required was such as is without the least flaw or defect and we see how straitly man was obliged if he hoped to Escape the Curse of it Gal. 3. 10. One failure spoils it and makes it become Unrighteousness Now all our Sanctification at present is imperfect and hath mixtures of Sinful defilement adhering to it It is a Ragged
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
refers to some trouble that he met with after his Conversion and yet he tells us how sadly he was oppressed with it That the sense of Guilt is terrible to him that hath the impressions of it on his Spirit we have already observed That therefore which is here only to be enquired is How a true Convert who is a Justified consequently a pardoned person comes to be distrest with Guilt which is removed by Forgiveness And this is a Case worthy our looking into For the right stainâ— and explaining whereof I may offer these Conclusions 1 It is certain that in the forgiveness of Sin the whole Guilt of it is removed A Pardon hath 〈◊〉 proper respect unto Guilt it makes not the 〈◊〉 not to have been nor takes away the merit of it but it removes the obligation of it that bound the Sinner to Dy a pardon doth not take away a part and leave a part but it dischargeth all it doth not remit the fault and retain the punishment nor doth it abate the Eternal Punishment and reserve the Temporal but it altogether dears the man from the Law sentence against him for this reason it is said to be blotted out c. God indeed forgives as a Judge and corrects as a Father but this respects not the Law but the Gospel and the Correction is to heal the person it is not an act of Revenging Justice but Parental Discipline Jer. 10. 24. 2. That Justification in which Sin is pardoned is not an eternal and immanent but a temporary and transient act They that talk of an Eternal Justification mistake the Scripture notion of it True in the Eternal Compact between God the Father and Son there were those given to the Son whom he was in due time to Redeem and Justify Isa 53. 11. And so this was secured for them and when Christ Rose from the Dead he was as our Sureâ—y Justified 1 Tim. 3. 16. And so there was a â—ustification taken out for us Rom. 4. 25. But the â—ctual application of it to us is upon our believing Rom. 5. 1. There is an act of God which passeth upon the Sinner whereby his Guilt is taken off â—rom him and this is part of that which the Scripâ—ure calls Justification And therefore before that we are counted Children of Wrath Eph. 2. 3. The â—hing was made sure before but we must be in Christ before we pass from Condemnation Rom. 8. 1. 3. There is a double consideration to be had 〈◊〉 the forgiveness which is applied to the Sinneâ— viz. 1. In respect to his Person and State The naturaâ— state of every Child of Adam is a state of Condemnation as he stands Guilty of the Imputatioâ— of the First Transgression and as he is Born undeâ— the power of In dwelling Original Sin by verâ— whereof his State is a State of Guilt Now 〈◊〉 state is removed in Justification in which theâ— are two things done for the person viz. He is 〈◊〉 free from Guilt and Condemnation and adjudged to Eternal Life called a passing from death 〈◊〉 life 1 Joh. 3. 14. The man is removed from under the Law and put under Grace Rom. 6. 〈◊〉 And by this the mans state is secured for Eternity he is for ever out of the reach of the Law threaâ—ning 2. In respect to his actions A pardoned justifiâ— man is not presently got rid of the Body of Death but is sometimes carried Captive by the Law 〈◊〉 his Members and hence he may and sometimâ— doth do the things that are displeasing to God Sam. 11. ult And this must be by sin for nothinâ— else can properly displease him and there is farther consideration to be had on account 〈◊〉 these which we may observe in that which folloâ— 4. That there is a sort of Guilt that cleaves to 〈◊〉 sinful actions of the Children of God If we look Guilt in a strict legal sense as that which binâ— â—he person over to suffer the vengeance of the Law so there is none can befal a justified Believâ— Rom. 8 1. The person is by the justifying act but beyond this danger God hath said Deliver him from going to the pit I have found a ransom he hath imputed Christ's Righteousness to him and it stands for him and cannot cease so 〈◊〉 do But yet there is something that may beâ—al a Justified person that the Scripture puts such name upon David was such an one before he â—urdered Uriah and yet prays to be cleared from â—uilt Psal 51. 14. What this is we must further â—nquire only in general observe that it cannot â—espect the mans state but his actions and the â—onsequents thereon in the Providence of God 5. That actual sins are not actually forgiven the â—an before they are committed Every Justified Beâ—ever is under the moral Law as a Rule though â—ot as a Covenant and so every neglect of or â—oing any thing against the Law is truly Sin â—nd stands in need of forgiveness and for this â—eason they are enjoyned to pray every day for 〈◊〉 Mat. 6. 12. This saith they want it else there â—ould be no occasion to pray for it and inâ—eed all the sins we commit after believing 〈◊〉 go to Christ's score else the Law would all foul on us This forgiveness must be taken 〈◊〉 after the sin is committed for if it were â—ctually applied before we need not go for it â—ery day God doth not as the Pope who â—etends to be Christ's Vicar give men Indulgenâ— for sins to be committed so many years hence all the Indulgence he affords us is if we sâ—n we have an Advocate by whom we may obtain forgiveness 1 Joh. 2. 1. Besides the way in which the Children of God come to obtain actual forgiveness of the sins they fall into is in the way of renewed Repentance and Faith and Godly Sorrow David repented and God forgave him and a particular repentance cannot be till there be the particular sin to be repented of 6. Hence Justification in this respect is a continueâ— Act. Divines rightly put that difference between Justification and Sanctification that the latter is a work but the former an act Now the Justifying act as it respects the person is at once and in aâ— instant at what time God imputeth the Righteousness of Christ to a Sinner and reckons it to him for his by this Imputation he is in the Law account a perfectly righteous person whence 〈◊〉 abstractively declared of him 2 Cor. 5. 21. And in this respect he is as Righteous in Gods account the first hour of his believing as he shall be in thâ— Day of Judgment But the actual forgiveness 〈◊〉 his particular sins is an effect or resultancy foâ—lowing from this Justification and it comes 〈◊〉 after the sins are committed and upon his Repeâ—rance and renewal of his Faith in Christ anâ— that must needs be succedaneous for it is conâ—dered not in respect of God in whose Eterniâ— there is no succession but of the Creature 〈◊〉 which
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
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
would do so and that upon this purpose God forgave him This seemeth to refer to 2 Sam. 12. 13. He there made a short acknowledgment upon which the Prophet declareth his pardon but he with this resolved on a more ample and enlarged business of it notwithstanding the intervening forgiveness this he accomplished and hath left upon record in Psal 51. And it tells us That sense of a pardon should not prevent but encrease our humble acknowledgment of our sin unto God And indeed there is nothing that more tendeth to melt an ingenious soul into self abhorrence for his sin than the wonderful kindness of God in being so ready to forgive it The word Forgavest is the same that is used verse 1. Where we took notice of the import of it In summe Sin is then forgiven when the Guilt of it is removed and God is reconciled to the person and so he is delivered from the Curse threatned in the Law And it is remarkable that he doth not only say thou forgavest my sin but the iniquity of my sin This is diversly understood by Interpreters but all agreeable to the matter in hand The word translated Iniquity properly signifieth Crookedness Pravity Perverseness Maliciousness but is not so here to be understood for the taking away of that properly belongeth to Sanctification whereas Forgiveness belongeth to Justification Some therefore read it Guilt and so the word is often used because Sin is by reason of its relation to the Law attended with Guilt and then it is that which forgiveness hath the immediate respect unto Others read it Punishment in which sense also the Scripture useth it by a like Metonymy which is consequent upon Guilt that being nothing else but a binding the Creature over to suffer it and is therefore removed together with it Others suppose the Psalmist to use this expression to set forth the wondrousness of Gods forgiving Grace by the consideration of the greatness of his sin which was thus forgiven and read it my most sinful sin and Paul seemeth to borrow his expression from hence Rom. 7. 13. q. d. my Sin was extraordinary great and yet thou so readily forgavest it In a word the Iniquity of sin is in that it is a violation of the Command of God and thereby a just provocation given him to break forth in revenges upon â—â—e Sinner for it and this is that which is removâ—â— by forgiveness Hence Gods readiness to forgive on Penitent Confession DOCTRINE GOD is exceeding ready to Forgive the truly Penitent upon their humble Confession how great â—ever their Sins have been The Psalmist here â—â—mmends God to us for one wonderfully prone 〈◊〉 pardon penitent Sinners upon his own very â—â—rge experience What this Confession is hath â—een already observed under the former Doctrine Here therefore we may further Enquire 1. What is implied in this forgiveness 2. Wherein the readiness of God to forgive is discovered 3. What influence such Confession hath to the obtaining this forgiveness 1. What is implied in this Forgiveness A. Forgiveness properly signifieth a free remission of 〈◊〉 offence without any satisfaction made by the person 〈◊〉 forgiven For when a man hath fully satisfied â—t the injury he hath bought his peace and it â—ould be injustice to pursue him for it afterwards 〈◊〉 Forgiveness is an act of free favour Now this may be considered either in respect of personal wrongs between man and man or with regard iâ— the Transgression of a Law wherein there is a penalty due in Justice and the Judge is concerned in pursuing it and this latter best resembleth the case of a Sinner and in this respect satisfaction may be given to the Law by the procurement of the Judge that so Justice be not perverted and yet a free pardon may upon it be given to the Offender who did nothing to the procuring of that satisfaction and such is the case here This Forgiveness then belongs to and is one essential part of Justification and therefore presumeth such a satisfaction made and accepted by God upon which and in respect to which he proceedeth to pass an act of forgiveness upon the person who before stood Guilty and it properly consisteth in a free and full discharging of him from the whole Condemnation of the Law and putting him out of the danger of it and hath these things contained in it 1. He is supposed to be arraigned tryed at Gods Bar and there found Guilty and Sentence of Death there past upon him for his sin All this in course goeth before and maketh way for a pardon and this the Spirit of God doth in the Conscience when he Erecteth a Tribunal in Gods Name and formally proceedeth We read of our own heart condemning us 1 Joh. 3. 20. And this is the first work of Conviction ascribed to the Spirit Joh 1â— 8. without which the riches of Gods grace cannot be suitably apprehended and acknowledged by the pardoned one 2. Hereupon God by an act of Soveraign Grace â—evokes the Sentence The man is first condemned and then pardoned and though God hath always an eye to the Propitiatary Sacrifice in it by vertue of which he can be both just and merciful yet in the application of it to the person as he manifesteth his Grace so he acteth his Soveraignty Rom. 9. 18. And here he disannuls and makes void the Sentence in respect of the Sinners person Job 33. 24. 3. By vertue of this act the Sinner is made as free from the Condemnation of the Law as if he had never transgressed it Rom. 6. 14. He is delivered from his Judge there is no more Condemnation Chap. 8. 1. 33 34. His Sin is sunk into the depth of oblivion and shall no more rise up against him 4. This act being Forinsical is entred on record to stand irrevocable We read of Books to be Opened in the Great Day out of which men are to be Judged Rev. 20. 12. Now in these Books are Registred all acts that have formerly past not only the Sins of men but all the Transactions between God and them and so all the pardons that have past So that in that Judgment though it be found that all were Sinners and Condemned yet the pardons that have been given out are filed and will there be produced Now there is a double record or two Books wherein the act is written 1. There are the Records of Heaven or the Rolls of Eternity And this is the first original authentick Register of this forgiveness and many times is past some while before the other and is indeed nothing else but Gods gracious revoking the Sentence and enrolling the man among the number of the pardoned whereby whether he know it or no his state is secured and he is put out of the danger whatsoever fear and terrors may perplex his mind about it 2. There is the Record of Conscience which is the duplicate or transcript of the Original signed sealed and witnessed by the Spirit of
God in the Conscience of the person A Copy of his pardon thus ratified iâ— given to him and he is made to read and believe it as coming from God himself and from whence resulteth the Testimony of Conscience acquitting of us 1 Joh. 3. 21. If our heart condemn us not c. i. e. acquits us on good grounds Now this God giveth to the man when he sees best and this is more peculiarly aimed at in our Text though not in separation from the former for without that this is a delusion nor is there any safety in an acquitting Conscience so long as God condemneth us 3. Wherein this readiness in God to forgive is discovered A. Besides that God hath proclaimed this in his Word to belong to his great and glorious Name as that wherein he delighteth to make himself known to the Children of men Exod. 34. 6 7. There is abundant demonstration that he hath given for the confirmation of the truth of it 1. In that any of the sinful race of men have ever been forgiven Such is the vile nature of Sin so high is the affront that is offered to God by it there is so much of malignity in the least Sin and so great an indignity done to the Declarative Glory of God by it that if he had not an heart in him to pardon there had no such thing ever been heard of One Sinner pardoned though the least that ever was in the world is a Monument of Gods wonderful Grace and proclaimeth him to be a forgiving God One such instance saith that there is forgiveness with him for it must proceed from his own voluntary inclination who found the Sinner to be his Enemy and might justly have destroyed him for ever To see a Sinner saved from hell is a matter of just admiration to all such as ever were acquainted with the nature of Sin and what it hath made men to be 2. In the way which he hath contrived to bring about the forgiveness of Sinners The right consideration of this will shew us how deeply Gods heart was engaged for it in the days of Eternity and how unchangeably it is fixed on it in as much as he laid it out before time and pursued it to effect in the fulness of time and truly this is that which hath surprized the Holy Angels themselves with astonishing wonder and they still gaze upon it with greatest admiration the Psalmist observeth Psal 130. 4. With thee there is forgiveness but how comes it to be with him how came he to have a stock of pardoning mercy laid up by him It is true nothing is more free than forgiveness it cannot be bought by but must be given to the Subject but there must a door be opened for the extending of this though God is prone to pardon Psal 86. 5. Yet there was that which lay in the way of it which must be removed else there could have been no application of it the Justice of God which was concerned in and by which the First Covenant was ratified had righteously doomed man to dy for sin and the truth of God had declared that he would stand by his own Law yea and his Holiness by which he is bound for his own Glory would not admit that that Covenant should be baulked Mat. 5. 18. How then shall the Sentence be Executed and yet the Sinner be pardoned There was but one way in which this could be brought about and that was by the interposition of the Eternal Son of God undertaking to be substituted in the Sinners room and to answer all the demands of the Law in his stead that so Justice being satisfied might conspire with Mercy in the Sinners Salvation Psal 85. 10. In which affair the Son of God must become man and be humbled to death and bear all the weight of Divine Displeasure even all the penalties of sin Isa 53. 4 5 6. Nor was Salvation possibly to be had in any other way Acts 4. 12. And yet such was the kindness of God that all this should not obstruct the matter but he would rather make all wonders to meet in one and not Spare his own Son but give him for us that so he might express his kindness to us in pardoning out sins And what greater discovery of good will could there be 3. In the free offers that he maketh of it to men He hath not only made way for it by the Obedience of his Son who paid the price of our Redemption but published it in the Gospel and tendered it to all that come within the sound of that Proclamation And there are two things that set forth his readiness to apply this forgiveness to Sinners 1. That he maketh offer of and invites Sinners to accept it He hath ordered that man be told that he hath forgiveness and that they be bidden to come for it He doth not wait till miserable Sinners cry to him for it which yet would be a rich favour if so they might find it at his hands but because they sought it not nor ever would have done so he sends them an Embassy about it Isa 65. 1. 2 Cor. 5. 20. And would he do so did he not delight in pardoning 2. That he offereth it freely And if he did not do so the Sinner must for ever go without it for he had nothing to purchase it with The Gospel Invitations come as freely as can be supposed Isa 55. 1. Rev. 22. 17. If it be here objected you teach that there are Gospel Conditions on which it is only to be had how then can it be said to be free it may readily be replied there are no other Conditions required in the Gospel but what among men are required in order to receiving and being invested with the freest gift that can be there is nothing but acceptance of this gift and acknowledgment of the kindness of the bestower faith is the hand that receiveth it whereas unbelief puts it away and is it not meet that he who would have the benefit of a gift do accept of it or doth such acceptance derogate from the grace of the Giver and what is our Obedience but our thankfulness to God for so unspeakable a gift and shall any say the gift was not free be cause I was thankful for it the Sinner was worthy of death and deserved no pardon and yet he may have it for receiving and is not God willing 4. In the urgent entreaties he useth with men to accept of this forgiveness He not only offers it but pleads and is very urgent and importunate with them as if it were a kindness done him to take it of him as well as to them in their having it he useth all sorts of arguments to perswade them by he tells them what need they stand in of it that their eternal welfare depend upon it that they are condemned and going to Execution and must need perish if they be not pardoned and therefore how much they
are most like to find favour and the soul that is truly humbled will fall to prayer but God seeth the proud a far off 3. That God will have no praise for this mercy from such an one He that cannot find in his heart to fall down before God and beg his pardoning mercy will never give him suitable thanks for it if he should confer it on him Where there is no gratitude there is no thanksgiving and where a kindness is not resented how should a person be grateful Take heed then of being deluded with false hopes USE II. Here we have a Rule to judge by in what order we are towards forgiveness And certainly it is a thing very desirable to be known and they who have ever experienced what it is so stand Guilty before God will be sollicitous after satisfaction in this case and the Rule is doth the apprehension of our Guilt and misery so affect us as to drive us to pray to God for his pardoning mercy if so we have a good hope of obtaining it of him for Consider 1. It is of God to spirit us to prayer It is one character of a natural man that he seeks not God Psal 14. 4. A spirit of prayer is his gift and there is a mighty work wrought in bringing the Sinner on his knees and make him pour out his Soul to God in earnest supplication for mercy 2. When God brings a Sinner thus to pray it is that he may forgive him There is ever a gracious design in it God hath made many gracious promises to such in his Word which he cannot deny if it were not his design to bring them within the compass of the promise he would not work the condition in them and therefore when he promiseth that they shall pray he together engageth that he will hear Jer 29. 12. There is no greater sign of forgiveness then a spirit of prayer for it 3. Hence he observes when we do pray and is ready to hear us He waits to be gracious he hearkens whether men will address him for it that so he may take the opportunity to exalt his mercy on them when he had brought Paul to the ground we find how he remarks on it Acts 9. 11. Behold he prayeth q. d. Let him have been never so bitter a Persecuter heretofore yet I will have mercy on him for he prayeth for it USE III. For Exhortation and direction Let it call upon all whensoever under the sense of Guilt to betake our selves to prayer Do we apprehend the anger of God against us for any sin let it put us upon our making our requests to him for the removing of it Consider then 1. If our sin be not forgiven us it will undo us Think it not of little concernment whether our sin be pardoned or no there needs no more but the Guilt of one unpardoned sin to sink you down into the pit of endless miseries that one will condemn you and there will be no hopes of escaping the Wrath of God there is a sentence of death upon every sin which must be taken off or you cannot escape 2. You must pray for this if ever you obtain it God stands on his honour in this regard he will have Sinners to know that it is his Prerogative to forgive sin and will have their petition offered him in order thereto he will else look upon them as obstinate Sinners and such as despise his mercy and if the Sinner hath deserved to dy and hath his life offered him if he will supplicate for it and he will not do that he will provoke God to shew him no mercy 3. God is a prayer hearing God therefore there is hope in this way Thus the Psalmist pleads Psal 65. 2. Oh thou that hearest Prayer he delighteth to hear the cries of distressed Souls that feel their woful misery and have none to help them and do therefore betake themselves to him as a God of Salvations He delights in mercy and therefore hearkens if there be any miserable Sinner that will apply himself to him for it that he may shew it him Let your sins be of what colour or magnitude soever you need not despair do but pray to him and there is hope Isa 55. 7. He will do so for him that prays for it 4. This is the end of all the awakenings and troubles on your minds When God comes to shew us our sins in their colours to terrify us for them and make them a burden too heavy for us it is to drive us to prayer let us not then improve them to drive us from it And would you speed 1. Pray sensibly Cold prayers argue that Sin is not felt bear your burden and carry it with you this is the business of Prayer Psal 55. 22. Cast thy burden on the Lord. Let your groans and sighings be a witness that your sins are an oppressing load that you must sink under them if he do not lift them off by his forgiving mercy 2. Pray confessing Thus did David verse 5. Confession is a proper ingredient of a penitent Prayer Let your petitions carry a resentment of your Guilt and worthiness to dy and that your hope is in his Grace Confess the righteousness of your Condemnation and your unworthiness to cast so rich a favour as you pray for 3. Pray Renouncing all your trust in your Prayers Do not look to be heard for Praying though it must be in this way for your Prayers can lay no engagement upon him should he refuse to hear you you are not wronged Do not make a God of Prayer while you use it as a Medium to obtain Gods favour 4. Pray applying to and believing in the Righteousness of Christ This is the foundation of our hope it is for his sake that we must be forgiven if ever it be so It is Christ only that we must rely on who only can derive a pardon to us through his merits look on the fulness of them and be encouraged to wait for his Salvation 5. Pray perseveringly God though he hears them may yet defer the witnessing your forgiveness in your Consciences but let not this deter you but follow him with importunity as the poor Widow did the Unjust Judge and in this way you may be encouraged because he hath said in Psal 145. 18. The Lord is nigh to them that call upon him that call upon him in truth God to be sought in a finding time DOCTRINE III. THey that hope to find forgiveness from God in the way of Prayer must seek him in a time when it may be found There is emphasis in this they shall not only pray but they shall do it seasonably There are two Propositions in this Doctrine 1. That there is a time wherein God may be found 2. That if we would speed in our Prayers for forgiveness we must take this time to seek him in Prop. I. That there is a time wherein God may be found And
them to this purpose by applying them to himself for the mortifying of his lusts and exercising of his graces to his spiritual profit and whiles he looks on them with such an eye he is reconciled to them so as to say of every one as Phil. 1. 19. This shall turn to my account and how happy a condition is this well may it be said of these floods that they do not come nigh him USE I. This points us to our great Duty when we see clouds and storms rising When we see presaging Symptoms of great calamities at the door common reason tells us that these are warnings bidding us to prepare but alas they are vain courses which the most take when it is so but here we may be told what is good and safe for us and here 1. It is certainly now a time for prayer All dangers seen in the face of Providence call Gods people to betake themselves to him and seek his help It is vain to put trust in any other object but God is a refuge and a present help in times of trouble We are directed hither by him Psal 50. 15. David resolved thus to do Psal 57. 1 2. And whether else should they go he only can and is ready to do for them what they want 2. It will tell us what we are to pray for The great thing desirable is to be safe from the harm threatned we are therefore to seek that which will be our security and this will be directive to us in two respects 1. Let it direct those that are in an unpardoned state And here 2. Be you sensible how unprepared you are for such a storm It is the miserable state of such that when the flood comes they have no Ark to fly to and hide themselves in no Rock to settle upon no shelter to betake to but ly open to the utter destruction threatned and how will such carry it then See Rev. 6. 16 17. All refuges of lyes will then come tumbling down Isa 28. 17. How profitable now will such a thought well digested be A See what it is that unfits you and that is your Gunt It is not because you have sinned against God so have his Children but because the Guilt of it abides on you were that removed you might do well enough this binds you over to to wrath of God the Sentence of Death is not reversed you may now expect it to be executed and your sins to find you out 3. Be afraid of the terrours of it Think what will you do when God shall fall upon you with his Judgments and Conscience shall then reflect with horrour on you and lay all your sins open before you and tell you that for these things the wrath of God is upon you to destroy you It is a solemn question that God propounds to those sinners Isa 10. 3. What will you do in the day of visitation And Ezek. 22. 14. Can thine heart endure 4. Let this drive you to God for pardon There is forgiveness with him and you may obtain it if you seek it aright and he gives you warning of trouble before hand to awaken you to seek it of him in time God by these warnings gives men to see their need of it that they may seek it in good earnest Amos 4. 12. Because I will do this prepare to meet thy God O Israel 5. Be not at rest till you have gotten this settled Wait therefore on him for his Spirit to work in you that Repentance and Faith by which you may be brought to a New Covenant Interest in it have those evidences for it which may be sufficient to answer all the accusations of Satan and reflections of a misgiveing Conscience think if you mistake here you are miserable but if this be secure all is out of danger 2. Let it be also to direct the Children of God what to do upon such presages as these Be advised then 1. To examine whether there be no sin standing out against you that is not adjusted between God and you It is now a matter of great moment call therefore your consciences to an account knowing that if there be any provocation which God is angry at that hath not been particularly confessed and repented of it doth so stand out 2. In case there be any such make haste to do your duty in this regard consider what you have to do and use no delays And here 1. Expect this to be the bitterness of the Cup. ' The trials themselves may be irksome and enough to try all your patience in bearing them but this will add an unknown weight to the burden it will be the very poyson of the Cup you will find the difference to your cost if you adventure it and do not speedily prevent it Psal 76. 7. To see God angry will be more dreadful than to feel the whole weight of affliction that can be suffered in this world Yea it may be and sometimes is so that it will make you lose the sight of his love to you and apprehend him as an Enemy and what a terrible thing will that be 2 Hence seek to God in true repentance renewed faith for the actual forgiveness of it Be thorough in this work confess it ingeniously mourn for it bitterly aggravate it particularly beg hard for a pardon and look to the merits of Christ and take hol◠on them for it wait submissively at the footsto◠of the throne of grace till he bestows it 3. Get the evidence of this forgiveness as clear 〈◊〉 you can See that this very sin is pardoned seek to discover it in your selves by such fruits as are witnesses to it and beg earnestly for the witness of his Spirit that you may read the pardon and see his hand and seal to it rest not till he speak peace to and in you USE II. Let it be a word of Consolation to those of Gods Children who carefully keep accounts clear between God and them Who are very heedful to avoid every provocation and observe if there be any and speedily apply themselves to get it made up although you also may meet with floods of great waters yet here is your consolation 1. Your inward peace will give you a good settlement of mind To be able to see and say there is no breach between God and you will be enough there will need no more to quiet your spirits if when you see darkness in the world you can behold the light of his Countenance looking upon you with greatest serenity must not this needs fill you with joy unspeakable and full of glory and make you triumph in midst of afflictions 2. God himself will afford you his comforting presence You shall not only have the witness of your own consciences but the Joy of the Holy Ghost and the manifestations of his love to you to such he speaks comfortably Isa 41. 10. 43. 2. You may now walk through the valley of the shadow
that is felt For as love embraceth a present good with Joy so hatred entertains a present evil with Sorrow and for that reason all the miseries that befal men are called Sorrows because they will put them to grief who undergo them Here we may enquire 1. Wherein sorrows appear to be the portion of the wicked A. The truth of this assertion is little believed in the world and because men are apt to judge according to sense and not to look beyond the present time no small prejudices have been taken on this account and there are three observations that mens corruptions have taken occasion from for this 1. The promiscuous events of Providence to good bad The wise man hath such an observation Eccl. 9. 1 2. And men have been ready to conclude from hence that God regards not the affairs of the world and that neither doth Sin displease him nor Godliness please him and so to argue that there is no advantage at all in an holy life nor any good to be gotten by the strict Service of God as they are brought in Job 21. 14 15. Thus do men nouâ—â—sh themselves in Atheism think it is with reason 2. The little affliction and great prosperity that maâ—â— wicked men meet with here They see such as give themselves up to all manner of leudness and abominations to succeed and enjoy health peaceâ— grandure and all that is desirable and more than heart can wish and no notorious Judgments oâ— God do befal them but they spend their days in wealth and have no hands in their death this make good men sometimes envious at them Psal 73. 3. And wicked men to think that God approves of their wickedness Psal 50. 21. And hereby they are confirmed in their evil ways Eccl 8. 11. 3. The great afflictions that many Godly ones are exercised withal Though they fear God and keep themselves clear from their sin and walk uprightly in their lives yet they are plagued every day and chastâ—ed every morning how far that good man was prejudiced by this we may see in the conclusion he was ready to draw from it Psal 73. 13. I havâ— cleansed my heart in vain And how apt is the wicked world to insult over the people of God in this regard and bitterly to upbraid them See Psal 42. 10. And the Prophet takes notice of their insolence on this account Jer. 30. 17. And hence men are apt to conclude that either these Sorrows are the peculiar inheritance of Gods people or at least that they are the common lot of all men It is therefore needful to clear this matter and shew in what regard they are the proper portion of the wicked The word wicked is used in the Scriptures on a double account 1 To set forth persons who are notoriously vile that have sold themselves to sin and live inâ— Sins against the light of nature rendring them scandalous to all that are civil and sober 2. To denote all unregenerate men that have not been Converted how sober soever their Conâ—ersation among men may be Hence Godly and Wicked are frequently put distributively as dividing the whole world between them Now though men by their egregious vileness purchase a double portion of sorrows to themselves yet the Doctrine hath a next respect to the latter and reckons every Unregenerate man entituled to this undesirable portion and that they and only they are so and how they come to be so is now to be considered and may be laid forth in the following Conclusions 1. That all the miseries which procure sorrows to men are the fruits of the Curse of the First Covement Miseries are evils on that account they are sorrowful to the sufferer and being evil the Creature hath a natural averseness to suffering them When God made man and placed him under a Covenant obligation to do him Service he strengthened it with a threatning that in case of his disobedience evil should befal him hence as he â—elt no evil before so he was out of danger of eâ—er meeting any in case he had continued in his Obedience to God Hence all the sorrows that man is capable of were put in one word viz. Death Gen. 2. 17. And whatsoever hath befallen any man since the Creation that hath been grieâ—ous to him arose originally from hence If the â—urse had not taken place there had no such thing â—een heard of but in the threatning 2. Hence it was by sin that mankind fell under these miseries All sorrows are summed up in Death and Sin brought that into the world Rom. 5. 12. It was shut up in the threatning before but Sin made way for it getting loose and spreading all over the world the threatning is the occasion of mans undoing but not the cause of it that must be charged upon Sin God stood engaged in Justice to see to the fulfilling of his own Law but if Sin had noâ— violated it there had been no room for the threatning to take place Hence all Gods Judgments are still laid at Sins door for by sin only is man exposed but for which the Law would have had nothing against him had the threatning awed man from Sinning it had obtained the most direct end of it which was to put a cautious fear into us 3. And these miseries are the proper reward of sin God in the First Covenant made a close connexion between Sin and Sorrow and that upon a foundation of Righteousness for the Covenant laid down a Rule of Relative Justice in the proceedings of God with man Man being a mutable Creature notwithstanding his being made upright and filled with the Image of God was yet capable oâ— falling from his Rule and so Sinning against God and God accordingly established this Rule of equity on supposition that such a thing might be which afterwards did so fall out which though it were fore known by God in his all wise Deâ—ree yet it was contingent in respect of man the threatning contained in it the just recompenâ— of Sin Rom. 6. 23. So that it is not only according to Covenant but according to Merit too and therefore said to be worthy of death Rom. 1. 32. There is no wrong done the Sinner by it 4. Hence these miseries belong to all that are under the Curse The Curse is contained in the threatning and is nothing else but the evil comprehended in it it is the Condemnation which passeth upon him by vertue whereof he is adjudged to suffer the miseries that were before threatned The threatning was Hypothetical and as it stood in the Covenant no man was actually cursed by it but when the Sinner hath done the thing to which the threatning was annexed it now becomes positive and condemns him actually and therefore Unbelievers are said to be Condemned already Joh 3. 18. And now the man is accursed by God and by his Holy Law and henceforward he is under the Sentence which binds him to suffer all those miseries
have a fat soil to do it in a fat pasture that they may be fatted up as Oxen for the Slaughter Only observe 1. That there is a way for the most wicked Sinners to escape God hath laid in a sufficiency in Jesus Christ so that where Sin hath abounded Grace may more abound Rom. 5. 21. And therefore Wicked men are invited and encouraged to it Isa 55. 7. God hath found out a ransome a way for Sinners to escape and reveals it in the Gospel they may exchange their portion and for the Curses out against them obtain a title to the promises of the New Covenant 2. Hence God is in the day of his patience giving them fpace for this So he saith of her Rev. 2. 22. I gave her a space to repent All that enjoy the Dispensation of the Gospel have this priviledge If ever the escape be made it must be in this life before Sinners go to the Grave where when they once come they are fixed for ever and their condition is irreversible but while they live they are within the reach of the grace of the New-Covenant and the goodness and forbearance of God are arguments to lead them to Repentance Rom. 2. 3. 3. Hence if they neglect thus to improve this space their sorrows will thereby be made the more intense If they do not use it to make their peace and get into Christ but abuse it to gratify their lusts and strengthen themselves in wickedness this will add to the provocation and procure for them the more intollerable miseries and for that reason the threatnings of the Gospel are the most fearful of any and the portion of Unbelievers the most amazing Luk. 12. 46. And reason good for if the only remedy be despised how shall men escape it is very fit they should smart for their so despising it 2. It now follows that we observe something of the multitude and greatness of those sorrows that belong to them and this refers to the misery of that estate into which man is fallen of which only some few glances 1. As to the multitude of these sorrows which are the portion of wicked men Let us observe 1. That all the Curses written in the Book of God do belong unto these And what a fearful number of them are there recorded the Curses are nothing else but the Commentaries that are made upon that word Death which is put into the threatning of the First Covenant and are written to explain to us the meaning of it Now this Death was declared to be the punishment of sin and so man by Sin is exposed to it and to all that is contained in it God therefore tells us who they be that lay themselves open to all these Curses Deut. 28. 15. So that there is no misery that ever befel any of the Children of men but every ungodly man is exposed to the same as long as he continues in his natural state and who can count them up they are so many but 2. Those sorrows may be referred to three heads And how many are there ranged under each of these viz. Temporal Spiritual and Eternal If these three brigades were drawn up in order what a formidable army would they make But I shall only touch at them 1. All Temporal Sorrows belong to them And these are the least and most inconsiderable though for the present the most sensible By these I understand all those evils which the outward man iâ— exposed to in this life and they are so many that we can hardly tell where to begin or where to leave of There are the troubles to which the Body it self is exposed which is by Sin become a sink of all diseases sicknesses languishings pains and torments and the most skilful Physitians are at a loss to number up the many ails that mans body is exposed unto they all wait upon the Sinner pining sicknesses burning feavers faintness strong pains besides violent casualties There are sorrows in mens Estates which also bring misery upon men from without sore disappointments in their labours whence poverty straits losses pinching them with hunger thirst nakedness Sorrows also from one another in name in estate in body by reproaches depredations imprisonments stripes all sorts of tortures Wars Rapes Depopulations Bereavements of dearest Comforts Sorrows in the Providences that pass over them bringing Blastings Mildews Epidemical plagues wasting all before them and all these the leaders to and which do at length end in a bodily death which though it puts an end to all the rest yet is it self a terrible thing and called the King of Terrors in that it is so much against the natural inclination in man to part with his life and he chuseth rather to undergo a great deal of sorrow in it than to have that put to an end by the dissolution of naâ—re and separation of Soul and Body The â—ontemplation of this very part of mans misery â—ath made meer Heathen to lament the unhappy â—tate that is befallen him and determine that man â—nd miserable are become terms convertible and â—et if this were all it were but little compared with that which is yet behind Hence 2. All Spiritual troubles do also pertain to their â—ortion And here is another Folio in their Inventoâ—y more formidable than the former for so much as the Soul is more noble and of more excellent â—ubstance than the Body so much the more terriâ—ble and grievous are the sorrows that beâ—al it Now spiritual plagues which are the greatest plagues belong to the Sinner and there are many of these also but those which are most observable may be reduced to these viz. there is the plague of an hard heart which though men are not sensible of because of the hardness of it yet is a ground of the continuance of men under the Curse and as it were binds them over to all the other sorrows which they meet withal and this is followed with Gods giving men up to their sins and delivering them over to their own counsels Psal 81. 12. Whereby they heap up plagues and miseries uncountable to themselves There is also an horrid reflection of Conscience charging sin upon them and presenting before them the Wrath of God accusing arreigning condemning of them citing them to Gods Tribunal and setting before them eternal vengeance whence ariseth amazing fear which gives them no rest they are afraid of every thing and think it a messenger to arresâ— them and carry them before Gods Judgment-seatâ— and they live in a fearful expectation of fiery indinâ— nation to fall upon them and this hath also annexeâ— to it horrid Despair making them a terror to them selves and all about them they go up and dowâ— crying out that they are damned and their sâ—â— are greater than can be forgiven as Cain Gen. 4. 14. And this eats the sweet out of all their outwarâ— comforts robs them of the benefit of all the meanâ— of Grace and fills them with an hell upon
earthâ— and sometimes drives them to work fearful Trageâ—dies upon themselves as it did Judas Mat. 27. 4. 3. And there are Eternal Sorrows in their inventorâ— and these are the Consummation of miseries and reaâ—â— both to body and soul and for these they are reseâ—ved and making hast to them and if they shoulâ— in a great measure escape the other yet these wiâ—â— without fail sieze upon them and swallow then up of endless destruction There is an Everlasting Separation from God the fountain of life to which they are adjudged and there is a place prepared so them in the Lake which burns with fire and brimstonâ— where the flames of their torments will ascend for eveâ— There is in that place a worm that will not dy whicâ— will then make a prey of them and plague theiâ— world without end which will make them â—â— roar out by bitter reflections on the Grace theâ— despised and the opportunities of making thâ— peace with God which they regarded not Theâ— is the Company of Devils who will be also their toâ—mentors with whom they are to be fellow share◠〈◊〉 those burnings and all the Damned Souls which â—ave been their Companions in sin with whom â—hey shall have a sorrowful Communion when they â—hall curse and ban each other for having been â—nstruments of bringing one another to that fearâ—ul place And there will be the contemplation of the Joys of the blessed between whom and them â—here is an impassible Gulf fixed which will embitâ—er their own Sorrows to them especially when â—hey remember that they once had the offers of â—he same blessedness and been fairly and long â—reated with about it These and innumerable more beyond our computation are the Sorrows â—hat all wicked men are entitled to and are so enâ—aâ—led upon them that they cannot get rid of them â—f they persist in their ungodly courses because a just and powerful God hath pronounced the senâ—ence on them and will see to the full execution of it in due time 2. For the greatness of these Sorrows we may make some estimate of it if we look on them under these considerations 1. In respect of the author of them and that is no â—â—â—er but God himself He saith Amos 3. 6. Is there â—â—y evil in the City and the Lord hath not done it Aâ— the offence which wicked men do give by their wickedness is against him so it is he who hath â—oth appointed and also executes these penalties â—or it The threatning of it is called the burden of 〈◊〉 Lord and when Sinners undergo the punishment of Sin they are said to fall into the hands of the living God Heb. 10. 31. And needs must it be a searful thing for if it be God that falls upon thâ— Sinner in his wrath he will do it like himself Isâ— 47. 3. He will be known to be God in these as wâ— as in his other works Psal 9. 16. 2. In regard of the merit of sin for which thâ—â— sorrows are inflicted They are the punishments oâ— it and if that be great there will be some proportion in this The least Sin is capital the laâ— speaks of nothing less than Death as the recompense of it Rom. 6. 23. Ezek. 18 4. And there â—â— reason for it for all sin is rebellion against the greaâ— God it is a coming short of his Glory Rom. 3. 2â— It doth what in it lieth to dethrone him it rejecâ— his Government and saith he shall not reign oveâ— us The Scripture every where renders sin vilâ— and provoking to let Sinners know what they arâ— to expect from God on the account of it 3. Respecting the Subject of these sorrows and thaâ— is not the body only but the soul too it is the wholâ— man this emphasis Christ puts upon it Matth. 10. 20â— There are outward bodily troubles that are verâ— great and almost intolerable enough to make meâ—â— tremble at the thoughts of them and roar undeâ— the impression and we may suppose that question proposed with regard to them Ezek. 22. 14. Câ—â— thine heart endure c. But alas these are smalâ— compared with those spiritual Sorrows which sieaâ— the Souls of men when he fills them with horrouâ— and deadly despair ask Cain ask Judas else naâ— David doth not complement or Hyporbolize Conteâ—â— Verse 3 4. 4. From the multitude of these Sorrows Supposâ— â—â—em light and easy in their single consideration â—â—t all together will make an insupportable weight â—â— must needs sink the sinner to ly under the countâ—â—ss plagues which the threatnings contain in them One grain of Sand is not heavy but it will crush â—â— man to death to have all that are on the Seaâ—hore laid upon him so he complains Psal 40. 12. â—nnumerable evils have compassed me c. therefore my â—eart fails me 5. From the design of them As they are not â—asual but come by Divine appointment so God â—ath a design in them now as they are not grateâ—ul but afflictive to them that suffer them so they were not mans lot by Creation but were procured by his sin Jer. 2. 17. And they are the punishments of it and for that reason were put into the threatning and made a Sanction of the Law that then which God aims at in them is to display his Holiness and particularly to shew his hatred of Sin in the Triumphs of his Revenging Justice Now because Sin is a very hateful thing to him the sorrows which he inflicts upon Sinners to discover this are very great else they would not be a witness to this great truth It is said Psal 7. 11. God is angry with the wicked every day Now if he be angry but a little it is enough to destroy men Psal 2. 12. What must it be then when he gives scope to his fury to burn them up in a fire that canâ—â—â— be quenched So he threatens Jer. 4. 4. 6 From the Duration of them We are wont to â—ay a light burden grows heavy by being long â—orn Now there are not only temporary and passing sorrows that belong to wicked men bâ—â—â—hose that are the worst for their kind are also everlasting that must needs put a fearful weight to them that expression of our Saviour Mark 9 44. The worm dies not and the fire is not quenched carries horrour in it to those that find themselves appointed subjects of these and when we have put all these things together they must represent these sorrows very great USE 1. For INFORMATION in a few particulars 1. Learn hence that wicked men have no cause to boast nor Godly men to envy There is too much of this in both respects and the ground or occasion of it is this there is a day of Gods patience towards Sinners in this world in which his mercy moderateth the Execution of the Sentence that is past upon them and his common Goodness and Bounty opens its hand to them so that they are not for the present in trouble as
other men but flourish in great opulency enjoying whatsoever they can desire â—â— they are described Job 21. 7. c. Psal 73 3. c. And so to outward appearance they look as if they were the darlings of Providence and special favourites of heaven This is also a day wherein God will try and exercise the Grace of his Children in order to the perfecting and glorifying of them that he may mortify sin in them wean them from the world and preparâ— them for the Kingdom and for this he useth many afflictions and troubles in this life which â—â—â—y often meet withal and frequently in greater â—easures than others do Psal 73. 14. 42. 3 Which â—akes them seem to a carnal eye as if God took â—o care of but disregarded them From hence â—icked men who know no other happiness or â—isery than what is in this life boast and brag of â—hemselves as if they were the only men they â—less themselves Psal 10. 3 6. And scorn the peoâ—le of God as such who are most forlorn Jer. 30. 17. And Godly men are prejudiced and envy Psal 73. 3. And complain verse 13. But both of â—hese discover a great deal of folly and the truth in hand makes it manifest Are these Sorrows for all this the portion of wicked men do they await them and shall they certainly befal them needs must they have no more reason to boast than a condemned man hath of his prison fare because it is liberal whiles he is every day in expectation of being fetched out and Executed Nor have the Children of God any more reason to envy because this is all the portion they are like to have of good things and are mean while upon the precipice of ruine See Psal 73. 17 18. verse 22. 2. Learn hence how wofully Sin and Satan impose upon men If they were not deluded they would never manage themselves as they do And it herein appears 1. In that they do upon choice prefer the ways of Sin â—â—fore the ways of God and that notwithstanding all the encouragements offered on the one hand and all the solemn warnings given them on the other They hold fast wickedness and will not part with it and this must needs because they are perswaded to believe that ly viz. That there is more of comfort and satisfaction to be had in a way of wickedness than in a way of piety so they Jer. 44. 17 18. And so they count them their greatest enemies who give them molestation and would draw them from their leud courses and win them to God Did men belive that there are such sorrows entailed on wickedness they would not be so wheedled 2. In that they live in all wickedness secure and without fear Although God hath faithfully told them how it is and given them warning what to expect at his hands and bidden them to provide for it they are not concerned at all about it but rush on in sin as the horse into the battel say as Isa 56. ult And thus they pass on till the Wrath of God falls upon and cuts them off with a swift destruction from which there is no deliverance Did men believe there is a God and that the Scriptures are his Word it could not be so Nay though they see awful instances of his severity in such as are cut off by unwonted deaths and gone irrecoverably who were once their companions in sin they do still as formerly were not men under the entire power of an evil heart and a cursed Devil it could not be so 3. How infinitely then doth it concern every one of us to try himself to which of these companies he belongs I shall here only improve the consideration of the woful state of the Wicked to awaken us all to make a work of it and so be very inquisitive about it Consider then 1. We are all of us in our natural state among the wicked It is the unhappiness of fallen mans progeny that this is their denomination from their birth Psal 58. 4. The state of nature is a state of alienation from God every Child is a Child of wrath full of the seeds of all wickedness for that Original Sin which is their birth sin hath every lust in it and so though before the use of our understanding we cannot act sin yet we are full of this corrupt biass so that all our Humane actions are from the beginning acts of wickedness of rebellion against God and hereupon whatsoever the word of God declares to be the portion of the wicked doth properly belong to us and is our birth-right Man is born to trouble Job 5. 7. 2. Hence if there hath not a change been wrought in â—â— we still remain in the same state and under the same dum There is a deliverance provided for some said up in Christ revealed in the Gospel applyed by the Spirit and in the Justification of a Sinner the Curse is removed upon their being put into Christ Rom. 8. 1. But there is evermore a change in the person as well as of his state there is a Real change together with the Relative one which is inseparable 2 Cor. 5. 17. If any be in Christ he is a new Creature Till then we are changed from our sinful life we remain under the efficacy of the doom past on us and these sorrows are our portion 3. Nor is it every change that will evidence our beâ—â—â— delivered A great many are deceived on this account there is an alteration on them and Sataâ— doth all he can to impose on them knowing if he can perswade them all is right he shall hold them fast enough There is a conversion that is not saving and great danger lieth in it Matth. 20. 16. There are many that are awakened by the word made afraid of wrath and so pass under an outward change they leave off their former debauched courses and take up the performance of before neglected duties the drunkard is sober the forniâ—â—tour abstemious the profane person leaves â—â— Swearing and falls to praying c. but the heart â—â— not changed God is not so put off we must have a better Righteousness Matth. 5. 20. 4. Satan and our deceitful hearts will impose on â—â— if they can It is the Devils device to make me confident in their unregenerate state and one wâ—â— is to perswade them to think God like themselves but if that will not do he will endeavour to maâ—â— them think they have the Grace of God when theâ—â— is no such thing And the flesh in us is always â—â—â—dy to joyn in with this and it follows from a gooâ— opinion which the natural man hath of himself â—â— his own doings and because there is so much â—â—â—ning in these adversaries of our Souls it concerâ— us to be so much the more watchful to our selveâ— lest we be imposed on and undone by it we 〈◊〉 therefore warned both concerning the Heart Jâ—â— 17. 9. and Satan 1 Pet 5. 8.
in his Integrity by vertue of the first Command which faith was to have been placed upon God according to all that he revealed of himself to man in the first Covenant and was to be the spring of his obedience He was to believe him to be such an one as he manifested himself to be in all his declared perfections to believe the truth of his commands of his promises and threatnings And it was a wound in this faith at which the Apostasy began which if our first Parents had preserved in its vigour they had never yielded to the temptation but man hath lost that There is then a Faith in God which is required in the Covenant of Grace of all those that entertain it and hope to receive the benefits of it and this faith is to be placed in God through Christ and though God or the Divine nature be the Ultimate object of it yet Christ is the next and immediate object through whom we are to come to and believe in God whence it is most frequently in the New Testament called believing in Christ And as there is no performing acceptable Service to God without it Heb. 11. 6. So it is the root from which all sincere Obedience flows Gal. 5. 6. And whatsoever pretences men may make there is no truth in any thing that is not done by the influence of it Concerning this faith let these things be observed 1. That the Faith it self is a trusting in God for life Life and death in the Scriptures are used to express the happiness and misery of the Creature and hence as all miseries are summed up in death so all felicities are contained in life there are the inchoations of it here in Grace and the consummation of it is reserved for Glory Now there is in all men a natural desire of well being but mans Sin hath deprived his natural apprehension of true felicity and perverted him in seeking after it but where God bestows this faith upon men he both discovers himself to them as the only object of it draws forth the affiance of their Souls on him for it and therefore mans blessedness is declared to flow from this trust Psal 2. 12. 2. That which directs us to make choise of this object alone is 1. A discovery of that in him which is sufficient for this Life Man acts his deliberation in making choise of his object and that which comes under debate is whether it will answer the end of it for which it is chosen so far as he apprehends this so far is he guided to his Election This makes wicked men to chuse the world because they are deceived by it and when God draws men to believe in him he makes himself known to them in his glorious perfections Psal 9. 10. He therefore gives the reason of his trust Psal 62. 5 6 7. 2. A conviction that it is no where else to be had Fallen man is diverted to other objects and hath fastened the hold of his choise on them and must have his hands knockt off before he will chuse God for his portion and this is done by letting him see how vain all other things are that they cannot give him the satisfaction he craves after and without which he must be empty miserable hence the vanity of the Creature is no little part of the design of the Spirit to display in the word of God 3. That which encourageth us to trust in this Object is 1. The communicableness of this life to us It is not enough to have an object in our eye which enjoys a fulness of sufficiency in it self for it self for unless he hath a fulness communicable for the Creature he may be happy himself but that will never make us happy Herein therefore God hath manifested his Alsufficiency to us in that he hath enough for himself and more than enough to spare for us He is compared in his word to such things which have a fulness whereof they are communicative to a fountain of living waters Jer. 2. 13. To the Sun Psal 84. 11. And he is commended to us in his works of Efficiency in which his Sufficiency is imparted to the Creature for the encouragement of our faith Psal 89. 11 12. 2. The Invitation given us to come to him for it He hath commended himself to us as such an one for this very end he hath told us what he is in himself and what he hath to bestow upon us if we come to him for it useth arguments to perswade us so to do he offers it and invites men to accept of it Isa 55 1. Rev. 22. 17 Isa 45. 22. Complains of mens wilfulness in refusing to come Matth 23. 37. Luk. 19. 41. And expostulates with men as if he would break their hearts with kindness and take no denial of them Ezek. 33. 11. 4. The way in which we come to place this trust in God is by Christ This is the only Evangelical way of believing nor can fallen man in any other way rightly place his trust on God for 1. We are made to see that God out of Christ is a consuming fire Man in the first Covenant had to do with God immediately but he can no more come at him according to the tenure of that Covenant for mans Apostasy hath armed the Justice of God against him with Vengeance and now God appears to the convinced sinner to be a devouring â—re and everlasting burnings and he dares not approach him lest he be Consumed 2. We are also convinced that we cannot atone him to us by any Righteousness of our own There is a fond opinion which vain men are ready to take up about themselves as if they might satisfy God and obtain his favour by their own works so that when Conscience is awakened they take up a course of legal duties and lay out much cost and pains about them but when God comes to bring us to the faith of the Gospel he makes us to reject all this and acknowledge the raggedness filthiness of it Isa 64. 6. Phil. 3. 8 9. The proud sinner would make money of this but he now sees it is but dross 3. He lets us see the fulness of sufficiency in Christ to make us partakers in this life This fulness is originally in God but Christ is the Mediator between God and man and the dispensation of the fulness of God to men is put into his hand so to be imparted to us Col. 1. 19. Joh. 1. 16. So that by coming to have a title to Christ we have a sure title to that life 1. Joh. 5. 12. 4. He acquaints us that all this is for those that come to God by him God herein exhibits his Son as an Object of worship to whom we are to pay Divine honour Joh. 5. 22 23. And for this reason he hath given us the assurance that if we come to and believe in him for it we shall not miss of it Joh. 7.
this is enough to discourage and amuse beginners 6. And you grieve the Children of God As the Spirit is grieved by it so are his people it gâ—ieves them for the sake of Religion it self which is reflected on by your means and it grieves them on your account to see how you stand in your own light and hinder your selves of the comfort which God hath made your portion they mourn for you and be you ashamed and humbled But possibly you think you have something to say for your selves in excuse as if it were not to be rebuked give me leave then to obviate three comprehensive cavils 1. How can I rejoyce who am so burdened with sinâ— I would be glad if I could but my sins are so many so great my corruption so strong and active I have so many vain and blasphemouâ— thoughts so much deadness in duty am so unprofitable in every thing that I can take comforâ— in nothing and if any in the world are called to spend their time in mourning then am I. A. 1. Godly sorrow is not forbidden but enjoyneâ— you Gods Children ought to mourn for sin a long as they dwell with a body of death Paul him self doth so Rom. 7. And all the sense we have oâ— the burden of sin may well make us to groaâ— and cry out doubtless he that doth not mourn foâ— sin borders upon one that makes a mock of it 2. But Godly sorrow for sin is no enemy to this joâ— â—â—t an help The sorrow that obstructs this joy is a worldly sorrow and that is to be avoided as sucâ—ful to the Children of God The end of Godly sorrow is to embitter sin to us and mortiâ—â—e our aâ—â—ections in regard of it to make us hate it forsake it and fly to Christ for deliverence all of which helps forward spritual joy 2 Cor. 7 9 10. 3. It affords matter of joy that you are so burdened To sink under our burden is sinful but to be weary and heavy laden under the evil and bitterness of sin is a foundation of comfort Godly sorrow is Grace of the Spirit and so a fruit of his everlasting love and an evidence of our good estate Christ himself declareth such mourners blessed men Mat. 5. 4. This very sorrow is a ground of â—ejoyting and blessing God for bestowing it on us 4. Hence the more you see of your own vileness the more occasion to admire at Gods wonderful love and rejoyce in it The true sight of sin sets off the Grace of God with the more radiant colours â— when you see how unworthy you are of such a mercy it will enhance the kindness did Paul rejoyce less or not more because he had been a chief sinner 1 Tim. 1. 13. c 5. This sorrow is a witness that you do not allow the sinfulness that is in you and so that is none of yours and so must needs result in the triumph of joy Tho' it be so with you as to give you trouble yet you may disown it so did Paul Rom. 7. 16 17. And what greater evidence that you allow it not than that you carry it as a burden that you would fain be rid of 2. But God bears witness in his Providence against me How then shall I rejoyce I could bear the affliction well enough did not God testifie against me by it but I read his wrath in it and that overwhelms me A. 1. All adverse Providences are not in anger There are some that are meer trials and Godly men may be mistaken in this Job was so when he thought God set him for his enemy and David Psa 102. 9 10. God oftentimes visits his choice Servants with great trials of affliction not in anger but in wisdom so trying their grace and proving their sincerity and this obstructs not but supplies matter for rejoycing 1 Pet. 1. 6 7. Jam. 1. 2. 2. There is an anger of God which is a proper fruit of his love A fathers anger that puts him on correcting his Child that offends and he may do it with a show of severity and yet with tenderness and evermore with an aim at his benefit Heb. 12. 6. And although it should grieve and humble us when it is so yet there is matter of comfort in this that we have a father who cares for us and will not suffer us to tuine our selves and therein verifies his faithfulness Psal 119. 75. 3 And here also is matter of rejoycing that he hath promised a good issue to these afflictions Though he hath thâ—eaâ—ned to afflict us in case yet he hath engaged that it shall not hurt but benefit us Deut. 8. 16. Isa 27. 9. What then should hinder us from boasting in him notwithstainding this one would think that one Text enough to establish us Heb. 12. 7 8. 3. But God hideth the light of his countenance from me and I have not ground sufficient to conclude my self to be one of these upright ones and I should be presumptuous if I should arrogate this joy A. This is one of the hardest cases of all and seems to carry the fairest plea and they that make it think they have stopt the mouth of all reproof Indeed such deserted souls are to be pittied but there is something to be said in this case here then 1. Have you not provoked God to this and can you rest till the breach be made up again I deny not but that a serious soul that can neither apprehend his own good estate by the things that accompany salvation nor by the witness of the Spirit in him must needs be stopt in the exercise of his spiritual joy but is this a condition to be lived in or should we take pains to maintain it Surely no. It is a time to make diligent search to find the cause and get it removed and pray hard as he Psal 51. 11. Restore to me the joy of thy salvation 2. Do you not discourage your selves with such things as have real encouragement in them This good men often do when they have the clear witness of the spirit in them they misinterpret every thing as if it made against them even that which is indeed for them they cry out of the strivings and molestings of natural corruption as greater than ever it hinders them more in duty they seel more deadness wandring formality c. Whereas this more clear sense and feeling is for you and argueth that Grace is more lively they find it harder to do duty than before which argues a better acquaintance with the spiritual part of it and many the like This is Satans policy to turn that into terror from which you might gather comfort 3. Have you no ancient experiences to make use of If every thing be now dark and you can make no comfortable work of your present self trials yet there may have been a time when it was otherwise and you then rejoyced in the hope of glory and there is sweet to be sucked