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.
he would not be concerned in it God is angry at nothing but Sin and Sinners for it and that which brings them under this wrath is their Sin that hath engaged his Revenging Justice against them on account of his Law by which he Governs the reasonable Creature Gods anger as it is an Attribute in him would hurt none of his Creatures but if they become the butt against which it shooteth its arrows then they have put themselves in the way of it and woe to them and none but Guilty Sinners so do The holy Angels have no burden by it it never toucheth or comes near them they that are reconciled to God in and through Christ by the application of his Blood to them cannot be hurt by it No it is the Sentence which tells the Sinner from the Mouth of an Holy and True God Thou must dy this this is the burden and what is it that receives this but a Conscience convicted of Guilt 3. Hence as long as this Guilt abides he must needs be under that load This is it that chains him down to it which Concludes him under it let him be otherwise circumstanced to his hearts desire yet all avails not Guilt maintains the Curse against him Guilt for all pronounceth him a man of Death whiles he is under Guilt the Law is his enemy it thundereth out its threatnings against him and he is every moment exposed to feel the dint of the Curse Psal 7. 11. And it is certain that if it abide it will sooner or later work his bane the arrow is upon the string ready to fly and bath it self in his hearts blood Verse 12â— 13. And hence there is no Peace to be hoped foâ— in this Condition Isa 57. ult 4. God in pardoning the Sinner takes off thiâ— Guilt from him This is the great benefit thaâ— comes in to him by it And here observe 1. That pardon bears a proper respect to Guilâ— There are several Considerations under which Siâ— cometh but of them all that which a pardon 〈◊〉 concerned about and extends to is Guilt It doth nothing to the taking away the being of Sin to the removing of the defilement of it that belongs to Sanctification but it is conversant about the Guilt Pardon is the act of the Judge and it respects the Crime as it exposeth the Sinner to punishment and that ariseth from his Guilt 2. Hence in it the Sentence of the Law Condemning him is removed This is the very thing it doth The penalty of the Law was Death and he by being exposed to it was a man of Death but a pardon brings with it a revoking of that Sentence God when he pardons the Sinner saith that he shall not Dy but Live the Curse of the Law shall not take place upon him but he shall be delivered from it It is excellently expressed Job 33 24. Deliver him from going down to the pit Hence that conclusion Rom. 8. 1. There is now no more Condemnation the Sin remains for that which hath once been done cannot be undone the merit abides it will be for ever true That the man hath done things worthy of Death but the Sentence it self is revoked How this is done consistent with the Justice of God will be enquired in a following Doctrine but so it is a pardoned man is out of the reach of the Law in its Curses He is for ever delivered from his Judge 3. Hereupon in the account of the Law his Sins are as if they had never been When Guilt is translated by a pardon the Law hath no more to charge the man with than if he had never committed any Sin at all It is true he hath reason to remember his faults and to be humbled for them but the Law hath discharged him and this is part of the meaning of that Rom. 6. 14. Sin shall not have dominion over you for you are not under the Law Sin doth not reign to death in such an one the pardoned Sinner is made the Righteousness of God in Christ 2 Cor. 5. 21. and this is the meaning of that strange expression Numb 23. 21. He hath seen no iniquity in Jacob nor perverseness in Israel it cannot be intended of his Omniscience for if there be any sins committed by his people as cetainly there are he must needs so see and know them Nor can it be intended of his dealing with them in the Discipline of the New-Covenant for so he both seeth and is displeased at the bold transgression of his Children 2 Sam. 11. ult The thing that David did displeased the Lord and he corrects them severely on this account as he did David It must therefore aim at him as a Judge he seeth nothing in them for which to condemn them and why so but because their Guilt is removed 4. This makes way for the easing Conscience of its load It is true as there are some whose Sins ly upon them and they are insensible of it as was before observed so there are some whose Sins are taken off by this forgiveness and yet they feel burden by them because they have not the clear apprehension of a Pardon sealed in their Consciences The thing may be done and they not know it but be afraid about it hence to the easing of the mind there is necessary the inward assurance witnessed by the Spirit of God in the â—earts of his people but the foundation of it is â—id here When a pardon is written signed and â—aled in Heaven the man is put out of danger â—d the thing it self is done which is afterwards â—itnessed to and confirmed in him and his state 〈◊〉 the same before and after this Assurance though â—e comfort of it is so enjoyed which the Psalâ—ist prays for Psal 51. 12. Restore unto me the joy of â—y Salvation USE I. This may afford a word of Aâ—akening to all Unpardoned Sinners and let all â—ch be solemnly advised to listen to the truth in â—nd And there is a double awakening that I â—ave to offer to all such 1. Be awakened to see and be affected with â—our present misery Take heed of sleeping in â—rnal security you have little reason for it if â—ou understand how the case is with you Conâ—der then 1. You are under Guilt Who is there in the World that can wash his hands from being a sinâ—l creature It is the Wise mans challenge Prov. â—0 9. Who can say I am pure from my sins and I â—are every Soul to whom this Doctrine may â—ome to make an answer to it and if Sin can â—e charged on you how can you excuse your â—lves from being Guilty except you have alreaâ—y obtained a pardon You are in your natural â—tate under the Law and your outward relatiâ—n to the Gospel doth not discharge you from it how vainly soever you please your selves with itâ— and if so consider Rom. 3. 19. Every mouth shâ— be stopped and all the world found Guilty Thaâ— Law which hath hold on you saith
thing Isa 64. 6. Jam. 5. 2. When we are most without Guile there is a mixture of Guile so that the holiest oâ— men have dreaded and deprecated a rigorous Law procedure with them as knowing that they could not stand it Psal 130. 3. 143. 2. It is an act of Gods rich Grace to accept of the best and most sincere duties that we do and if there were nâ— a Christ in whom they are accepted it would not beâ— there is a pardon that must be continued and applyed to them else we had no hope the Defilement of the Holy things of Gods Israel must be expiated 7 That the Righteousness of Christ doth alone answer this This doth and none else can this is the Righteousness of God viz. of Gods providingâ— and of him who was God it was perfect in 〈◊〉 self it answered all the Laws demands it complied with both the Sanctions of it it gave the Justice of God the greatest satisfaction that could be he did all that the Law required and suffered all which that threatned in case of sin it was such a righteousness as no other but the Son of God in our nature could offer and hence our pardon can be influenced by no other but this nor can the matter of our Justification be any thing else because nothing else can stand for us 8. That the Commendation and Reward which Christ will give to the Holiness of his people at the Great Day belongs not to their Justification but their Glorification There will be such a thing Math. 25. 34. c. But all this is done after their Justification and when they are in a state of Grace and Favour and under the priviledges and promises of the New Covenant Now in that New Covenant although there be no worthiness in us and all our duties are but our duty and we Unprofitable Luk. 17. 10. Yet our Father who by his Spirit worketh our works in us and giveth us the Grace to Live without Guile and to Serve him in uprightness of Heart accepts of his own works in us gives us the Commendation of them and bestows a reward upon us to let us know that our labour hath not been in vain yet it is not a reward of Debt â—ut of Grace Hence that observable difference Rom. 6. 23. The wages of Sin is Death but the gift of God is Eternal Life through Jesus Christ our Lord But this and such like Scriptures are abusively applyed to our Justification for that proceeds according to the Rule set down by God in his Law being answered by a Surety for us whereas Glorification is another thing and is bestowed on such as were before Pardoned and Sanctified and made meet for the inheritance Rom. 8. 30. 3. What evidence our being without Guile giveth 〈◊〉 confirm us in the belief and knowledge of our being â—ardoned or Justifyed A. That Justification and Sanctification are â—ynt benefits flowing from Effectual Vocation hath been already observed Hence that which gives evidence to our calling will do so to all the fruits that derive from it for Christ and his benefits go together and in our calling the Covenant is made between him and us and we are united to him and he becometh ours and 〈◊〉 Justification Adoption c. are ours Now one way to know our calling is by the things that accompany Salvation Heb. 6. 9. i. e. By the fruits iâ— us that infallibly follow upon true Conversionâ— and those fruits that are evidential are specially to be sought for in Sanctification For though Justification and Adoption are benefits bestowed immediately upon Vocation yet being Relativeâ— they are not self evidential but must be proved by something that is inherent in us It is true in Justification we are at Peace with God Rom. 5. 〈◊〉 And thence flows peace in our own Conscienceâ— but there is a false peace that some please themselves withal and we must therefore seek 〈◊〉 that which will witness ours to be true for which we must look further And in our Adoption 〈◊〉 Receive the Spirit of Adoption enabling us to call God Father Rom. 8. 15. But yet there are those who pretend to this and are indeed of their Father tâ— Devil Joh. 8. 43 44. We must therefore enquiâ— whether it be indeed the Spirit of God that beâ—eth witness in us and for this also we must 〈◊〉 something in us to evidence it and where should we seek for this but in our Sanctification For 〈◊〉 for our Glorification that is a resultancy from thâ— three former and we must by them be establishâ— in a firm belief and comfortable expectation of it and if the proof of the two former must be by our Sanctification the clearing up of this must be so too Heb. 12. 14. Holiness without which no man shall see God As therefore the best way to make it appear to the charitable perswasion of others that we are in a good and safe state is by an Holy Conversation and without Guile so the Apostle argues 1 Thes 1. 4 5. 2 Thes 1. 3. So it is a necessary Medium by which we may know our selves to be so to be able to find in our selves such things as evidence that we are really such as we seem to be The Evidence then of our Pardoned State from our being without Guile ariseth from the inseparable connexion there is between these two and hence it amounts to an infallible Demonstration So that if the premises be true the conclusion must needs follow Now the Connexion in the first Proposition is the strongest that can be form it which way we will and it â—bides true and reciprocally so Now the ground of the certainty of this Connexion will be made clear in the following Conclusions 1. All those and none but those that are Converted are forgiven Conversion is the first saving gift that God bestows on any of the Children of men this is the primary design of the Gospel Dispensations Acts 26. 18. When God comes to pursue his Eternal Purpose to any one he then Converts him Jer. 31. 3. In which Conversion â—e gives men Faith and Repentance and then a Pardon Acts 5. 31. It is in Conversion that a quickning principle is put into men and before that they are Dead Eph. 2. 1. Dead legally and dead spiritually but as soon as that comes in they are now Alive to God unto which life this pardon doth appertain and as this priviledge is entailed on Conversion so it is restrained to it and no impenitent Sinners partake in it they are in a state of Condemnation Mat. 18. 3. Joh. 3. 36. 2. In this Conversion in and with which forgiveness is applied there is wrought an universal Change in the man When God Converts a Sinner by turning him from his sin to himself he doth it not by force or violent constraint but causeth him to be spontaneous in it Psal 110. 〈◊〉 Now the will of the natural man is in it self violently and unperswadably
they would fain be entertained by him How solemn a moan doth Christ make over Jerusalem Luk. 19. 41 42. And what mean those fearful expressions Ezek. 24 â— 13. Isa 27. 11. In which God gives men to understand that for neglecting their time they shall be rejected for ever 4. That Death which finisheth the Creatures time puts an end to all such business It is the man that must seek God but man consists of a Soul and a Body and it is whiles these are in union that he is capable of this affair Whereas Death dissolves his union and so utterly ends the opportunity the body can no longer be used as an instrument of this if we should preach to it it cannot hear 〈◊〉 The Soul is now separated from the body and can no longer perform its functions in it whiles this dissolution remains and we are told that life is the only working time Eccles 9. 10. The Grave is therefore called the place of silence and the land of forgetfulness and they that are 〈◊〉 are said to know nothing c. 5. That the Eternal State into which men passeth from time is unchangeable Where time ends Eternity begins and it is the property of time that the Subjects are mutable they may be changed from what they are but it is equally the property of eternal things that they are immutable When men dy they pass to their particular judgment Heb. 9. 27. The condition they enter into 〈◊〉 that from which there is no returning Job 16. 22. Life is working time eternity is for the rewards of men according to their works Men immediately pass from life through death either to heaven or hell and the gulf between these two is fixt and this follows properly upon death Luk. 16. 21. with 26. In one word when God will be no longer found it is too late to seek him to any advantage when life is done and time spent God is resolved that they who sought him not before shall never find him USE I. For Information in two particulars 1. Learn hence the folly and unprofitableness of praying for the Dead If the day of grace the opportunity of seeking and finding God be over with all men when time is done with them and death wasts them over into eternity what then can our prayers any more avail them either they sought God and sound him in their life time anâ— if so they are now in glory and in full fruition oâ— that God whom they so sought and out of danger of ever losing him again and so have no need 〈◊〉 our prayers but if they sought him not here 〈◊〉 so did never find him but died strangers to him they are gone to their own place to the generation of their fathers never to see light they are beyond recovery hopeless there is no more mercy for them what good then can our prayers do them If all the prayers of all the Saints on earth could fetch one soul out of hell something might be pleaded but it is impossible Let us then pray for poor Sinners with the greatest importunity so long as they are alive but when once they are gone we must leave them till the Great Day when we shall be satisfied about them 2. Learn hence also the madness of those who spend their time in seeking other things neglecting to seek God in it And is not this the unhappy trade which the generality of the Children of men are driving observe what the most even under the Gospel are doing and you shall see how fearfully this is neglected 1. Are there not those that will not seek God Nay they bid him depart from them if not in words yet their carriages speak their minds How many are there that despise all the counsels that are given them who will not pray to God nor read his word nor enquire after him they are angry 〈◊〉 those that give them good counsel this is the â—â—â—ty character of them Psal 10. 4. The wicked â—â—ll not seek after God and if at any time they are 〈◊〉 led with terrours they do all they can to 〈◊〉 them which is a plain discovery of their â—â—â—fulness 2. And how many are there who are so taken up with other things that they can find no time to seek him Their hearts are ensnared with these things and they cannot get from them the profits pleasures and preferments of this world things lawful in themselves have stollen their hearts from them and though Christ calls and invites them they hearken not One hath a Farm to look after another is over head and ears in Trading another is â—aken up with his new married wife and so the time slides away wherein he should be seeking anâ— interest in Christ and he continues estranged from him and how contentedly do men spend their time at this rate But Consider 1. You lose a finding time It is a day of grace that you squander a precious opportunity to be getting acquainted with God and laying up for eternity If it were a time in which you had nothing else to do it were more excusable but it is a season of doing the greatest and most important business that lieth on the children of men Vain men think it is nothing but a little time they throw away and that is no great matter but time is a pearl of more worth then and thaâ— cannot be purchased with a whole world 2. That which you lay out your time for will not profit Possibly you count your selves the best Husbands and think them mad who spend soâ— much time in Religious duties whiles this man wasâ— praying you made such a gainful bargain whileâ— he was hearing a Sermon you earned so much oâ— the world and bless your selves in your discretionsâ— but you will sooner or later find your miserable erâ—our the best title that God hath to put on you is Fool Luk. 12. 20. And see Isa 55. 2. Eccles 5. 16. Compare but what you lose mean while with our Saviours Rule Mat. 16. 26. What is a man profited c. 3. When time is done and you would seek God he will not he found Whiles you have been minding unprofitable things your opportunity hath been Stealing away from you irrecoverably and when you come to be on the brink of time and your Soul ready to fleet into an unchangeable state you will then Mourn Prov. 5. 11. And what a doleful out-cry will it be to hear a desparing Sinner in his passage roaring out Call time again and wishing Oh that I had one of those Sabbaths that I despised one of those hours to seek God in which I trifled away in vanity had I all the gold and pearls in the world I would give them for it but it is now too late Oh that you were wise that you understood this USE 11. Let it be an awakening call to us all to Redeem our time by setting our selves speedily to seek God And to move us hereto Consider 1. We are
all of us strangers to him in our natural â—tate Eph. 2. 12. The Apostasy hath made an infinite distance between God and Sinners Man goâ—â— away from God by every Sin for it is of the nature of Sin to deaprt from him Psal 73. 27. Hence â—he Sinners of the Gentiles are said to be afar off â—ct 2. 39. 2. If we get not an interest in him we must perish or ever Mans misery took its date from his loosâ—ng of God and his happiness begins upon his finding of him nor will he ever be perfectly blessed till he cometh to that compleat and uninterrupted Communion with him which is reserved for glory Every distance from God is so far a misery and they that regard it not now will find it to their cost when they shall hear that fearful word Depart pronounced upon them and there is no other way to remedy our misery but by the getting of this distance removed God reconciled to us through Christ he must of our enemy be our God or we are undone 3. We must seek after this if ever we obtain it On how many Solemn considerations is this Command urged in the Scriptures and though it be a Solemn truth that if Christ do not seek us first by his preventing Grace we shall never seek him yet the way in which he cometh to be found by us is in his putting us upon seeking him He gives us such an heart and then he comes and revealeth himself to us All men are either seekers or forsakers of him and we are told how it is with both 1 Chron. 28. 9. 4. We have but this time of life to do it in God hath limited the whole opportunity of aâ— treaty with Sinners hither What said Christ to those Jews that despised him Joh. 8. 21. Ye shallâ— seek me and dy in your sins This life is mansâ— probation time for another You have but onâ— life to work in take heed then that you dâ— not let it go before your work be done Goâ— will not give you a second life to try over again if you spend this away prodigally thoughâ— you should repent never so bitterly of it and promise never so sairly he will bid you to remember you had a time but you regarded it not 5. This time will soon be done The shortness of life is that of which all complain though but few rightly improve the consideration there is indeed through Grace time enough if well husbanded to lay up store in for time to come However it is but a little while a few days will summ up and put a conclusion to it See how the Word of God comments upon lifes brevity Job 14. 1. Psa 102. 11. 103. 15. 144. 4. It makes use of the most fleet and transitory things to represent it by it is but a moment to eternity and yet on this moment that eternity dependeth We begin to dy as soon as we begin to live Sinners you have but a short day to do your great work in take heed how you let it slide away insensibly lest your glafs be out before you are aware 6. The finishing of this time is very uncertain Your times are not in your own hands but Gods Psal 21. 15. An age indeed is a poor short thing Psal 39. 5. But how few are there that live to consummate the ordinary age of man how few whose candle of life burns out the most have it blown out by an immature end and there is â—one of you that knows how soon death will seiz you The truth is if you must find God in this life 〈◊〉 ever you had need to do it just now or you may miss of it Think of this you that pretend exâ—uses and delays you are young and there is â—â—me enough how know you but God hath appointed your time to dy to be in youth you say to the Spirit go away and come to morrow but what if this night you be cut off and to morrow dawn not upon you Take heed there is but an hands breadth between life and death and the Change made by it is inexpressibly great If you take this day you may do your work but if you put it off to another it may never be done and then there is a Soul undone and lost to Eternity 7. The finishing of time will put an end to all opportunity of grace You now enjoy it but then no more Now you have Gods holy Sabbaths and precious Ordinances now you may read hear pray ask counsel repent believe and be saved You have a rich price in your hands why will you not set your hearts to improve it when time is done all these things cease no more Sabbaths you must never hear a Sermon more never be entreated again to be reconciled to God then the Spirits strivings will cease Where will you then seek God when you can no more come there where he useth to reveal himself 8. Possibly a great portion of your little time is already gone and you have hitherto neglected this great business You have had a fair season for many years living under the Gospel and enjoying aâ—â— helps for seeking and finding of God but yoâ— have squandred them away negligently and yoâ— have squandred them away negligently and yoâ— have now reason to think that your time is hastening to an end it may be gray hairs predicâ— your approaching dissolution it may be you labour of wasting bodily infirmities that are undermining your lives and telling you that you can hold out but a little longer And is it not time for you to rouse up now at last who have so small a remnant of a short life left you to seek God in and will you lose this too shall the few â—â—itting hours that are behind be sent after the rest there is time yet but it is upon the last sands Oh! redeem it 9. The longer you delay the harder work you will find of it It is the most unhappy way of arguing for men to plead they shall be better disposed afterward when they grow into years or their youthful lusts are tired out or worldly business a little over and in better order c. Assure your selves he that is not ready to day will be more unready to morrow it is the deceitfulness of sin to use delays on such pretences while sin taketh faster hold and gets deeper rooting and custom in sin adds a second nature When lust pleads hereafter the true meaning is never For helps in this affair 1. Resolve in this to be the first and most necessary thing It is a point of prudence to be rightly informed in this matter The most that perish for 〈◊〉 have this plea to make for themselves that they minded that which they accounted most necessary yielding to the pleadings and importunities of the flesh but weigh things in an equal allance enquire what will be of greatest moment â—o you when come to part with time and â—hink that to
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
of One Mind and cannot repent He hath said the Sinner shall Dy and he will accomplish it either in him or his Surety The Holiness and Justice of God stands prest to prosecute the Sinner to the utmost and will not fail of doing it By Guilt the Sinner Falls into Gods Hands and that is a fearful thing Heb. 10. 31. 3. The Consideration of the danger which by reason of Guilt the man is every moment exposed unto It lays the Sinner open to present Execution There is no time prefixed in the Law how long it shall be before the Sentence shall take place and fall on the sinner in its whole weight He is no sooner a Sinner but Guilty and no sooner Guilty but exposed and God may if he please in that instant Arreign Judge Condemn and Damn him all the Patience extended to him is of meer Sovereignty God may call a Court when he will and proceed upon him and he is to expect it continually the threatning is to the very Day Gen. 2. 17. There is no safety and consequently no Peace Isa 57. ult 2. From the nature of Conscience I shall here only consider it from its Office to bind this Guilt upon the man and distress him with it and when God sets it to its work it will do it to purpose here 1. Conscience is a Statute Book In it are engraven the Laws of God by which men are to be Judged and there they are to be read These records are much blurred in natural men however meer Heathen have enough to convince and consequently to condemn them they are said to beâ— Law to themselves Rom. 2. 14. Conscience not only tells them this is a Sin and that a Duty but also that there is such a recompence due to sin in Justice it testifyeth both to the Law and the equity of it Rom. 1. ult 2. 1. And when Conscience hath been enlightned by the Word it is yet more fitted to discharge this Office 2. Conscience is a Register It is a Book of records in which all matters of fact are fairly written and reserved Man may for the present have forgotten a great many things but they are faithfully entred in the rolls of Conscience and he shall there read them sooner or later they are there graven indelebly As with a Pen of Iron and point of a diamond in the Rock and not one sin that he was ever Guilty of but is there upon the file to be produced against him for which reason it is called a Book Rev. 20. 12. 3. Conscience is a Witness to matters of fact And this it is in all the Circumstances and as good 〈◊〉 ten thousand being privy to all standing by â—oking on and writing down the most Secret Sins â—m 2. 15. And it will not dares not withold its â—estimony when God commands it to declare â—he lay the matter before it it will not be silent 〈◊〉 8. 9. Nor will the man dare to deny when â—onscience stares him in the face and terrifyeth â—m 4. Conscience is an Accuser This is one office 〈◊〉 bears under God Rom. 2. 15. And though for â—e present men bribe and baffle their Consciences â—d make them to hold their peace yet they will â—ertainly betray them and when there is neither â—an Angel nor Devil appears to lay any thing 〈◊〉 their charge this will haunt them with its reâ—ections and give them no rest Yea how often â—oth it blab all and force a confession from them â—efore men 5. Conscience is a Judge It hath and keeps a Court in the man in which it arreigns tries and â—ndemns him and when God gives it a Commisâ—n of Oyer and Terminer it will do it to purpose 〈◊〉 Joh. 3. 20. It calls the man to its bar lays open â—is case indicts him maketh him to hold up his â—and convinceth him effectually and then passeth â—he Sentence of the Law formally upon him and â—o he stands Condemned We have this instanced â—n David 1 Sam. 24. 10. In Josephs brethren Gen. â—2 21 22. In Judas Math. 27. begin 6. Conscience is also an Executioner When it â—ath done the Office of a Judge it then falls upon the man and rends and tears him This is the Worm that dies not Mark 9. 43. It begins to feed upon him here in this world it fills him with horrour and many times precipitates him into mischief Now all this process of Conscience in the Sinner is built upon the Guilt that lyeth on himâ— and so tells us how much there is in it to distreâ— the man because it provides this work for Conscience but for which it would be his Friend and speak peace to him 3. From the impression which this lively sence makeâ— upon the Conscience The matter of this distress 〈◊〉 in the Guilt it self and the Conscience is a subject fit to afflict the man with it but the application of it ariseth from this sense so that though the man were quiet before though his condition were the same yet now he cannot be so It is impossible but the man should be horribly distreâ— For 1. It fills him with astonishing Fear and that is 〈◊〉 perplexing thing Fear when it only awakens maâ— to duty and makes him cautiously seek to securâ— himself from danger is good and profitable bâ— when it over-bears and puts the man beyond thâ— use of means it is terrible and yet such a fear is 〈◊〉 natural issue of this sense Isa 33. 14. Heb. 10. 27. 2. It puts him into Horrour of Conscience It filâ— him with amazing Agonies in his mind Thâ— made Cain cry out Gen. 4. 14. My punishment 〈◊〉 greater than I can bear It fills him with consternation as Saul 1 Sam. 28. 5. Conscience having read him his doom he now looks upon God armeâ— with Vengeance coming against him finds himself at the brink of the pit he looks over and there sees the amazing miseries which he is just ready to fall over into which fills him with inexpressible terrours that ly heavy on him like mountains of lead 3. This eats out the Comfort of every thing and maketh all bitter to him He is now a Magor Massaâ— like Pashur Jer. 20. 3 4. And is ready with them Rev. 6. 16. To tire mountains with cryes to fall upon him He looks on every thing to be armed in Gods quarrel and ready to sieze him for the terrible appearance of his Judge and he knows not whether to go but is Restless as the Raging Sea Isa 57. 20. And who but he that is under it can tell what 〈◊〉 distress it is USE I. This might be improved for the removing a cavil that is apt to be made viz. If it be so why do flagicious Sinners lead the merriest Lives are they not so described Job 21. 13. Psal â—3 4 5. And how many are cheated by this deâ—usion But let it be here observed 1. They are all this while under Guilt Their state â—s not better for their pleasancy they
are prisoners of Justice under a Sentence of Death and in danger of being turned into Hell the next moment It â—s therefore a Spiritual frenzy that is on them that makes them regardless of their danger 2. They have a Conscience in them though they stiffle 〈◊〉 A natural Conscience is inseparable from a Reasonable Creature and though it be asleep for the present it may be roused and when it is it will do its work to purpose and the more terribly by how much more it hath been imposed upon nor is it so asleep but that it keeps true records When Guilt and Conscience meet together there will be fearful work and unless men could extinguishâ— Conscience which they never can they will not always keep them from so meeting 3. Hence there will a time come when Conscience shall reflect on this Guilt and then they will be 〈◊〉 distress We are told there is such a time coming Prov. 1. 27. God did not put a Conscience inâ— man for nothing and he will make it do its Offiâ— to purpose before he hath done with it Though men do not yet God doth See their day is comiâ— and laughs at their present sport Psal 37. 13. And there is no escaping it 4. This Reprobate sense is a fearful Judgment of Gâ— on profligate Sinners Suppose they are brawnâ— and have out grown the sense of reflexions thâ— is no priviledge but indeed one of the awfuleâ— witnesses of Gods fearful anger Rom. 1. 18. Eâ— 4. 19. Nor is there any thing that carryeth in it greater symptom of Reprobation USE II. See here one reason why Conversâ— is called a Strait Gate It is so Mat. 7. 14. Thâ— word implieth that which distresseth a man bâ— straitning and putting him to pain and hence thâ— Verb of it signifieth To Groan The work 〈◊〉 Conviction is the first work of the Spirit Joh. 16. Now the Conscience is the Subject of this Conviction and the matter of it is the Guilt arising from sin or Sin and Guilt which are inseparable according to the tenour of the First Covenant and though the way of the Spirit of God with Infants be to us a secret yet in grown persons who are Converted by the Word and Ordinances God leaves this Conviction upon them in order to his drawing of them to Christ and they are distressed by it the next Invitation therefore is to such as are weary and heavy laden Mat. 11. 28. The Spirit of God acts arbitrarily â—n measuring the degrees of this and usually when men have been most notorious for sin the distress is the greatest but there are such impressions of it on all who are thus drawn so as to bring them into a lost state and make them apprehensively perishing and by this means God embitters Sin to them so that he may hereby make his grace the more welcome and acceptable to them that being oppressed they may cry out for help USE III. Let this help to bring secure Sinners into Distress And Sinner Beware of flying from it How afraid are men of trouble of mind how do they shun it And how fearful are many of bringing them into it how many preposterous courses are used to comfort them against it Well you that live in sin and are quiet that sleep and care not to be awakened let me tell you my hearts desire and prayer to God for you is that he would bring you into this distress Oh that you would think and consider of the Guilt that is lying upon you that you did but feel the Curse that is upon you for sin and had the Sentence of Death and Damnation upon you And be not angry at me for such wishes and requests as these are for Consider 1. You are certainly under all this Guilt whether you will believe it or no. You brought it with you into the World and if Christ hath not removed it by his Grace it abides on you yea and you have encreased it by every sin you have committed since you were born the least vain thought hath laid in more for your Condemnation and if you are Guilty you may well think what is like to become of you if you so abide that is one of Gods Attributes as well as those that vain men feed their presumption with Exod. 34. 7. That will by no means clear the Guilty 2. Hence you will unavoidably be brought into Distress sooner or later Guilt will not always ly still nor suffer the Conscience ever to be quiet but there will be a time when you shall be roused by it to purpose the Damnation of Guilty Impenitent Sinners doth not slumber the Sentence past will be Executed the Wrath that is out against them will fall upon them and then they will be in distress When the Sinner shall have his eyes opened and see himself just dropping into endless Woes it will put him into agonies 3. If now you were in distress there would be hope you might do well for all Christ is now exhibited in the Gospel inviting all such to come to him Shortly your distress will come too late for an escape but now it may be a step to it Next to the Joy over a Sinner that is Converted to God is that of a Sinner in anguish of Soul crying out How shall I be Saved And of all the sights in the World there is none more dreadful than to see a Sinner manacled with the Chains of Guilt and unconcerned as if nothing ailed him USE IV. Let this serve to direct distressed Sinners what to do This will follow to be particularly spoken of afterwards here only in general Are there any that can on experience feal the Truth of the Doctrine and say I am the person that you speak of I find all to be true that you tell me nay there is none that can tell the load the burden that my afflicted Soul is sinking under and is there ever a word of relief to be spoken that may under-prop me To such let me say 1. There is hope in Israel concerning this thing As he Ezra 10. 2. God hath in rich mercy provided one to give succour to such and this is the good news which the Gospel declares he was Anointed to it read how his Commission runs Isa 61. begin And he is Mighty to Save Chap. 63. 1. 2. Hearken then after the counsel that he shall give you and resolve by his help to follow it There is a way for the obtaining of this and though his grace only is sufficient to lead us into it yet he calls upon you to hearken to and wait upon him and if you find your hearts enclined to this you may be encouraged to hope for anâ— escape What is incumbent on you in this affair will fall to be discoursed at Verse 5. Guilt apprehended Distressing to Gods Children DOCTRINE II. THat Gods Children themselves are sometimes almost overwhelmed with the apprehension of Guilt David is here speaking and we observed that it