or less it continueth during Life and rather increaseth than decayeth as Love doth It is not sufficient to see Sin once a Year and yet it would be better for some then it is did they go so far as our Adversaries require Confession nor once in our Life only at Death to cast an eye upon it and bid it adieu with an O Lord Lord be merciful and open unto me which good words and seasonable too are not blamed but the delaying of so main a Duty till then Heaven is not to be had usually at so cheap a rate Satan ordinarily is not so soon vanquished nor Sin so easily put off Whosoever thinks it so easie a matter to repent and believe as that he hath seen and sorrowed enough for Sin now he may desist from both did never see nor sorrow for it at all What David here said of himself is true of every renewed Heart more or less during Life My Sin is ever before me Vse 1. The use hereof may be 1. To discover to you a two-fold Error to be carefully avoided because common and dangerous First Of the Romanists who in their Doctrine and Practice do place Sin rather before the Ear of the Confessor than before the Eye of the Committer That the one must hear it is absolutely necessary without which there is no Salvation that the other should see it is not so at least not so much prest by them Auricular Confession is more insisted on than inward Contrition And Penance is too far sever'd by them from Repentance We hear much and often of the one but of the other there is too deep a silence Confession and Satisfaction are strictly lookt unto by such as profess their Religion in earnest to give them their due that nothing may be blamed in them but what is blame-worthy But Contrition and Sanctification this personal sight of Sin and Evangelical sorrow for it are not so much urged neither in their Writings nor Practice for ought I can learn However I dislike not Confession it is a Duty very comfortable and useful the abuse set aside I could wish it more frequent among us but never used in publick or private without Contrition Let the Heart accompany the Tongue else it is the most unsavoury piece of Formality that can be Secondly Of our common People who deem the worst of such as are thus troubled condemning rash judgment in others do yet pass the bounds of Charity towards them As if poor Souls they only were curst of God and hated of others because they are thus pursued by Sin and baited by Satan especially if it be on their Sick-bed Strange it is to hear them cry out upon profession of Religion as if Religion were the worse for it because her followers are thus affrighted for their good They will not profess Religion no not they nor be tied to frequent the Church to perform Duties in private because such and such are distracted by it Sure they are out of their Wits this Book-learning hath made them Mad else they would never complain and cry out so that their Sins are ever before them Why say they are not we all Sinners as well as they and yet our Sins never trouble us More is the pity and greater is their Misery Poor Souls you cannot distinguish between trouble for Sin and senslessness under Sin between the desperate pangs of Despair and the genuine thâ—ows of a troubled Mind Miâ—ht you not as truly have said the same of David St. Paul and all the rest of God's Saints in every Age who have passed through this Wilderness to Canaan But in so doing know you dishonour God lay a blemish on his Work and often condemn the Generation of the Righteous This trouble of Mind being one of the most infallible marks of true Penitency the Road-way to Heaven for adult Persons and one of the best signs of this Nature that any one can see in himself or desire in his Friend Let my Sins good Lord be always before me as David 's were Let all thine be so disquieted here that so all our Sins may never come in sight at that Day but be buried in everlasting forgetfulness True it is some Men may superstitiously endeavour to make the Way to Heave narrower than indeed it is but far more there are who voluptuously endeavour to enlarge it and make it more broad and easie than God hath made it without any such sight of Sin or trouble about it crying out To what end serveth this waste What needeth all this ado Cannot Men be saved without this sight of Sin and sorrow for it Whether they can or no I will not stand to determine sure I am ordinarily they will not Till they be brought into the Wilderness they are intractable indocible therefore the Lord troubleth them that they may be willing to be saved To all such as think otherwise I should commend these following passages of holy Scripture to be considered in their most retired Thoughts Numb 32.23 Gen. 4.7 Psal 50.21 22. Mat. 7.13 14. Phil. 3.11 1 Pet. 4.18 The Righteous shall scarcely be saved ad praesentis Vitae difficultates debet referri c. saith a judicious Interpreter on that place Our Race or Warfare here in this World is like a Voyage by Sea beset and encountred with many Difficulties Rocks Tempests Pirats open Enemies and false Brethren Ardua prima via est which made St. Paul say If by any means I may attain unto the Resurrection of the Dead A phrase importing difficulty without doubtting he was perswaded he should attain it but not without the use of such means and after much strugling What else is meant by the Wrestling of Jacob the Praying and Fasting of David the Running of Paul the Scruples and Cases of Conscience proposed by the Saints of God frequently and in great variety when once they begin to benefit by the Word Men and Brethren what shall we do Sirs What must I do to be saved And the like Complaints are very frequent where the Word hath awakened them The Pains and bitter Sufferings of all our renowned Martyrs both of the Primitive Times and in the late Marian-Days do preach unto us the Straight-way The difficulty of obtaining and keeping a grounded persuasion of God's Favour in the free pardon of all our Sins through the Satisfaction and Intercession of Christ The Church Militant is a Lilly among Thorns having Enemies ever about her and her Sins always before her Non est ad astra mollis è terris via We may not expect to be carried to Heaven on Beds of Down but through many Tribulations not to go to Paradise through Paradise a Way â—â—rowed with Roses The Kingdom of Heaven suffereth Violence few arrive in this Harbour without danger and difficulty It is not so easie a thing to work out Salvation as most deem and yet through Christ it is easie to all them that receive him Thirdly Hereunto may be added another
draweth in the Thred it is sometimes introductory by the blessing of God of a more excellent Way Sorrow for Sin through Love is a consequent of Grace Strangers to both are strangers to Grace They are yet in their Sins Thirdly What an heavy Judgment this dead and benummed Conscience is it never seeth Sin never grieves for Sin never prizeth Christ but goeth on in Sin day after day without feeling weight or fearing smart A wild Beast while asleep seems very tame and gentle but when awaked it begins to shew it self by flying at the Face Your Consciences are now asleep but God will one day awake them when they will never again afford you one day or hour of rest Though for a while you live in Mirth swim in the sweet waters of Pleasures and having despised the Immortal Manna lay out all your care to stuff your Intrails with corruptible Meats and Conscience letteth you alone Though you Feast to day like Nabal and make your selves glad yet there is an Abigail a Conscience which to Morrow will tell you of it and then your Hearts will die within you and be like Stones as cold and as heavy as a Stone within you This O Sinner like a Snake shall hiss in thy Bosom and bray thee like a Fool in a Morter as it were with a Pestel and beat and distress thee for ever This is the Moth that getteth into the Cloth and eateth it When thou with rebukes do'st correct Man for Iniquity thou makest his Beauty to consume away like as when a Moth fretteth a Garment Psal 39.11 This will make thy Face gather blackness and thy Spirit be overwhelm'd for evermore This is unavoidable to all that live and continue in Sin without a sight and trouble for it Fourthly That the Lord will one day set all their Sins in order before them in their proper Colours both for number and nature Sins of Infancy Youth and riper Years Sins of commission and careless omission especially presumptuous Sins and those of positive Infidelity Impenitency unthankfulness for Christ and unfruitfulness under the Means all these will come upon them all together crying out that all the World shall hear and know we are yours and you must own us when there will be neither way to escape nor time to plead Whoso is wise will consider these things and he shall understand to conclude it far better to see Sin now than hereafter now while it may be pardoned rather than hereafter when it must be punished Vse 3. Thirdly What Comfort and Encouragement may this Discourse afford to all in David's Case They have sinned grievously and their Sins are ever before them now not so much out of Fear as out of Love not by constraint but willingly They may be assured and ought to be perswaded of their being in a state of Grace although many of them cannot quiet their Hearts to believe it Their manner is to frequent solitary Places to be alone to meditate of the Lord's Holiness and Goodness ever and anon reflecting with detestation upon their own actual Sins and habitual Uncleanness then they complain sigh and cry as if there were no hope of safety for them What say they can such as we be pardoned and saved We that have committed such Sins abused such Mercies and trampled under feet such great Salvation We that have such hard Hearts impure Natures Eyes full of Adultery every object yielding fewel to this Fire and are daily followed with the memory of so many Sins Whose thoughts by Day and dreams by Night are sufficient evidences of a cursed disposition That can do nothing but Sin Day nor Night O heavy Case O wretched Condition Who shall deliver Or who can persuade us that it is possible c. When indeed this sight of Sin and trouble for it is one ground of Hope a mark of Grace and a fruit of God's Love Come therefore let us reason together say the worst against your selves for so I know you will let all out say you see your Sins for Number innumerable for Nature heinous and crying and for Weight insupportable even to corporal Weakness to Paleness and Fainting accompanied with strange Fears and Consumptions of the Body this is possible say you feel the burden of unclean Hearts and Eyes usually they go together daily and hourly that you cannot think without Sinning nor look without Lusting in sudden motions arising from every Creature any way capable of such a Passion no nor sleep without filthy Dreams symptomes of an impure Heart Say you are ready to sink every moment under fear of Despair or Apostacy by reason of the multitude and pressing constancy of all the former Was not David a Man after God's own Heart was not penitent David thus affected pursued and troubled after his Pardon was obtained and assured to him His Sin was ever before him and yet he was then in a state of Grace Be not discouraged only be careful to tread in his Steps and you shall find his Success Quest How may we know whether we see our Sins savingly as David did or no Answ By divers Marks it may be discerned as First If you see Sin in it self as it is Sin and as abstracted from Concomitants viz. Shame and Pain If you loath it and your selves for it because it is so opposite to the holy and pure Nature of God and if the bent of your affection be against it as the greatest evil that you desire freedom from Sin above all other Boons if you be weary of it to fear and hate it more than the Devil desiring it may be apprehended and killed at every Sermon you hear resolving howsoever to leave all whatever come If it be thus with you in some good measure it is a good sign you see Sin aright Secondly If you see Sin so as that for it you cannot see to remember any of your weak performances of holy Duties since your Conversion This one thing I do forgetting those things which are behind and reaching forth to those things which are before I press to the Mark saith blessed Paul David fasted and prayed sacrificed and sung Psalms stood up for the Church and relieved the Poor c. But none of these are now thought on to be mentioned his Sin only is ever before him Our best Works in a state of Grace are so far from meriting that sometimes they will not come in to yield a Man any comfort in this Case they are full of failings impure and imperfect There are more threds of Copper than of Gold in the best Web we weave Our very Righteousness is as a silthy Garment While Sin comes in full and perfect and so weighs down the Scale that our good Deeds are not in memory when Sin is before us If it be so with you it is another good sign Thirdly If Sin be heavy to you all other Crosses and Troubles are light in comparison and more easily born David was grievously afflicted by
the rebellion of Absolon and the death of Ammon with the occasion thereof yet it is not said that these were before him he was comforted concerning them but his Sin was ever before him All the Sufferings and Evils in the World could not so much affect him St. Paul went through many Tribulations endured great Sufferings as may be read 2 Cor. 11.23 24. at large yet all these Scourges Prisons and Persecutions went not so near his Heart as Sin even the presence though not the power of Sin Though he suffered much yet we reade not that ever he cried Oh! for all and yet he doth for Sin O wretched Man that I am who shall deliver me from this body of Sin And we reade of Chrysostom when he was threatned Banishment by Eudoxia said Go tell her Nil nisi peccatum timeo I fear nothing but Sin To such a one there is more evil in a drop of Corruption than in a sea of Affliction Say then are all your Burdens nothing to the burden of Sin It is a good sign Fourthly If you can think somewhat comfortably of Death and be content and desirous to Die chiefly for this end to be freed from Sin with those combats and destractions in Duty following it That this ever may be turned into never that Christ might be as Sin is now ever before you It is a very good sign and blessed are they which are in this condition They may be assured in the Name of Christ Jesus and by the Authority committed to his Ministers to absolve and heal Sin-sick-souls that all their Sins are done away by Faith in the Blood of Christ they shall not die He that caused your Sins to be set before your Face hath cast them behind his own Back When Israel see their own Sins the Lord seeth no Sin in Israel When the Church complains that she is Black the Lord proclaimeth her the fairest among Women Thus would I comfort all those who are in this Condition that I my self might partake with them in their Consolation It is my judgment all the Promises belong to them and they ought to apply them So that they may say with the Apostle It is good to be here and build Tabernacles to shield us from the roaring Lion and our own Fears pursuing us Vse 3. To close up all in the last place by way of Instruction From what hath been said you may learn some Duties most needful to be practised by you viz. First To draw back Sin which else will keep out of sight and memory till the day of Death or Judgment as Joab did Abner to kill him even all your Sins for the kinds of them spare none from the first that was imputed to the last that was committed by you and set them in order before you either by your Memory or the help of a Note-book so far forth as God shall enable you particularly to recall and give them their Deaths-wound by the application of Christ's Death It is conceived Job did so when he said He could not answer for one of a thousand It is manifest in David and reported of that holy Martyr Mr. Bradford that he kept a Diarie or a Debt-book of Receipts and Expences between God and his own Soul It is a course full of Comfort and Profit Hereby it will come to pass that when a Man draweth nigh to his Journeys-end he shall have nothing to do but to give good Counsel to pray and die Now that you may so do know this to be one main difference between Nature and Grace the one seeth Sin ever the other seeth it never or to no purpose Nature is ever boasting of Innocency of good Deeds and of good assurance of Salvation without any doubting O God I thank thee I am not as other Men are Extortioners Vnjust Adulterers or as this Publican I fast twice a Week c. Luke 18.11 Non vulnera sed munera ostendit He shews not his Want but his Worth While Grace most complains of Sin of defects and imperfections in the best Duties Even the Righteousness of gracious Souls appears in their sight like the Moon full of spots A penitent Publican dares not lift up his Eyes towards Heaven but beats his Breast and crys O God be merciful to me a Sinner even the chief of Sinners Though he is high in his Priviledges yet how low is he in his Affections Lord I am Hell thou art Heaven said that holy Man Secondly Be thankful for this sight of Sin and testifie this your thankfulness by a timely use of the Means to finish what is begun Means I say of Inspection Meditation and Prayer Of Inspection into the Glass of the Law This is that Light which discovers those Corruptions which lie unknown in the darkness of Ignorance and makes them appear in their due shape and proportion That which seemed but as a Mote will now be judged as a Mountain and that to be Sin which before look'd as Righteousness Hereby you will see much to bemoan to confess and be ashamed of nothing to boast and glory in Of Meditation after every Exercise and therein be frequent and constant Reading and Hearing without Meditation is like weak Physick which will not work It is not taking in of Food but the Stomach concocting it which makes it turn into Blood and Spirits so it is not the taking in of any Truth at the Ear but the meditating it which is the concoction thereof in the Mind makes it nourish Be frequent in Meditation Press your Conscience with Particulars saying with deep Sorrow These are my Oaths my Carnal Sports and unlawful Pastimes which now terrifie more than ever they delighted me This is my Luxury my Pride and Impurity This is my Blindness and Hardness Hypocrisy and Sacrilegious Vain-glory which is so much struck at from Press and Pulpit I am the Man and my sins are ever before me Unto this effect let your Meditation be raised and continued And lastly Use the exercise of frequent and fervent Prayer in private to your offended God that he would not only put away your Sins but also wash you throughly and restore you the joy of his Salvation Be instant and the Lord will not deny You shall reap if you faint not Thirdly Your duty is to set the Mediator always before you at the same time To see Sin without Christ will drive you to despair and to see Christ without Sin may cast you upon Presumption or at least occasion you to undervalue Christ and not prize him so highly as he deserves Labour to see both together Set Sin on one hand and Christ on the other as a King a Priest and a Prophet as a King to rule you as a Prophet to teach and as a Priest to sacrifice and satisfie for you and all yours under Covenant Then by an appropriating Act of Faith receive and apply all his Doctrine to inform you his Government to subdue and bring you unto Self
noted by the way is this Viz. Doct. 2. That the Lord often useth variety of means to attain one end Many Messengers to call home his straying Servants unto him Sickness of Body with variety of Afflictions sometimes depriving them of good things sometimes laying heavy Rods upon them He useth Fire and Steel to cure those Mad-men rather than comply with their Malady to render it incurable His own Word he sends both in Threaâ—nings to terrify and Promises to allure and the Spirit followeth upon both to make them effectual Some of these means prepare the Subject others work the Cure the second beginning where the first leaveth all so knit and ordered that they make up but one integral mean to produce such an end It is the Lord's Patience and Wisdom so to deal with froward Man no want of power he could do it by few and weak means as great Ships are turned by a small Helm and as some say stopped by a very little Remora yea without any but it is Man's frowardness that requires this variety of means To bring home and keep the Jews his first beloved People in Order and Safety he planted a Vineyard fenced it and gathered out the Stones Isa 5.2 He hewed them by his Prophets sending them early and late Hosea 6.4 He laid his Hand upon them so that the Head was sick and the whole Heart faint Isa 1.6 Concluding when none of these prevailed O Ephraim what shall I do unto thee O Judah how shall I persuade thee Hos 6.4 Which is as if God should say I have done mine utmost and more than you can challenge from me And the like expostulary Expressions of complaint are to be found in many other places And this the Lord doth Reas 1. To set forth the Riches of his Mercy and Greatness of his Love not willing that Men should perish but rather return and live Ezek. 33.11 2 Pet. 3.9 God might have dealt with us as with the Angels who were the eldest Off-spring of his Love the purest production of that Supreme Light no Mercy interposed to avert or suspend their Judgment but they were immediatly expell'd the Divine Presence and left without remedy Heb. 8.16 To which of them hath he appointed a Word of Reconciliation And again He took not upon him the Nature of Angels But O Goodness Divine he made sudden way for our recovery high Mountains were levell'd and great Depths fill'd up that we might arrive at Happiness He had Bowels only melting over lost Man As it is with a tender-hearted Father towards his weak and sick Child he desires the continuance of his Life and if it were in his power with some of his own Blood to give him health he looks and sighs he weeps and complains O my Son what shall I do for thee To the opinion of one he adds the Consultation of many Physicians he makes use of this Receipt and applies that Remedy and all to try what may do him good Thus but in a more transcendent manner removing Passion and Imperfection Ignorance and Weakness found in Man conceive of God Is Ephraim my dear Son Is he a pleasant Child Jer. 31.20 Since I spake against him I do earnestly remember him my Bowels are troubled for him I will surely have mercy upon him And Why will ye die ye House of Israel And again O Jerusalem Jerusalem how often would I have gathered thee c. Reas 2. It is to leave all without excuse Men shall have nothing to say but justify God when he speaketh Judg I pray you between me and my Vineyard Isa 5.3 4. What could I have done more to my Vineyard than I have done Where the Lord clears himself from all Objections and Repinings whatsoever And it is as if the Lord had said What fault can be found in me after so much care and waiting Or as some render it better What is now more to be done in so desperate a case but what he answers in ver 5. but to take away the Hedg c. Nothing can be alledged as an Error in him unless that he hath done so much as he had done as good Authors paraphrase that Text. Reas 3. To instruct his Ambassadours how they should carry themselves towards a proud ignorant gainsaying People to try all means to use all lawful ways and to become all things to all Men if it may be possible to save some that they may gain them 1 Cor. 9.21 A Metaphor taken from Merchants who are never weary of taking Money It is their Duty if the Lord be so patient and diligent be instant in season and out of season i. e. tho it be to their Loss in other things as Calvin and Estius have it and tho the People on the worser side should think it unseasonable like Snow in Harvest yet be doing as often as there is any opportunity or hope of doing good Ministers must be frequent and resolute now to thunder in the Threatnings of the Law and then to shine upon troubled Minds in the Promises of the Gospel It is their Duty to be resident and diligent among their People so that they may feed them with Alms good Example and wholsome Doctrine Yea and last of all to add Patience to their Pains Learn of the Husbandman after ploughing sowing harrowing guttering weeding c. he waits for Heaven's Dew and Sun so must Ministers meekly instructing those which oppose themselves if God peradventure will give them Repentance by any means at any time to the acknowledging of the Truth Caution Yet first Let none hereupon presume to live in Sin and to mis-spend younger years vainly upon this Ground See what will follow if you so do Either you may be cut off even for that Sin of Presumption perish before you come to be converted As Milâ— Crotoniates who was tearing asunder the Stock of an Oak his Strength failed him and the Stock closing was held so fast by the hands that he became a Prey to the Beasts of the Field So may all the Abusers of Mercy become a Prey to the Justice of God that will rend and tear them in pieces ere they are aware of it If God's to day be too soon for thy Repentance thy to morrow may be too late for his Acceptance It is said by some and justly feared by others that many are now in Hell who had such confused purposes and hopes that they would and should be converted but the time was not yet come their Fancies were fill'd with fair Promises while they suffered their Hearts to be carried away with the current of their unmortified Concupiscence Or if not so yet the longer you go on in Sin by so much the heavier painful and difficult will your turning be Old Sins like an old Oak are hardly to be removed Can a Man be born again when he is old Where Satan pleads Antiquity he usually pleads Propriety And 't is well known the longer the Poison stayeth in the Stomach
as ever Though he pull down the Shop-window reform outward Sins yet doth he not follow his Trade within door Doth he not sit brooding upon his Sin It is hypocritical repentance when Men leave some Sins only and not others also They can part with some kind of Corruptions it may be they are angry with them but then there are others of which it may be said as was of Goliah's Sword none like to that For as Repentance takes revenge upon every Sin so more especially upon that the Sinner took most delight in As Cranmer who subscribed with his right Hand what was against his Conscience afterward with revenge put that first into the Flame so doth the truly humbled Soul take revenge on that Sin by which he hath most dishonoured God In a word such actions of the Soul which admit of private reservations and indulgences and are not general as to this matter will be found a Meteor of the Brain not an affection of the Heart 2. Whether the injoyments of the World are not more precious in his esteem than the Love and Favour of God For this is certain the Man that hath been under this Preparative Work cannot but prefer the apprehensions of God's Love to all the World Therefore David prayed that God would remember him with the Favour which he beareth to his People Psal 16.4 5. this he accounted his chiefest good And Luther protested he would not be put off with the things of this Life Left-hand Blessings To whom may be added that Noble Italian Marquess who accounted not that Man worthy the name of a Christian who preferred not one Day 's communion with God to all the splendour of the whole Earth Now answer to this demand How stand your affections to Christ and other things below him Are they to Christ as a Spark to other things as a Flame The Unregenerate Man's joy is diffused to Earthly things but limited to Spiritual things Say are you not more chearful in Sinning than in the performance of holy Duties As it is with those Fishes that breed your Orient Pearls those Pearls are the torment of the Fish but when they are put upon a Man they are an Ornament to him so those Sins which are the Disease the Burden the Sorrow of a good Man are they not a matter of delight to you 3. Whether he doth not rest upon somewhat Creature or Action more than upon Christ or doth not prize something above him or equal with him As Augustine said That Marcellina hung Christ's Picture and the Picture of Pythagoras together Dost not thou O Man set Christ and the World or Christ and thy Duties together A Man may magnifie Christ as willing to have him in the end but part with nothing for him in the mean while he may prize his Blood but not his Grace his Promises but not his Precepts Jesus but not Christ If thine own Conscience answer Affirmatively it is an evident sign thou hast never been in this Wilderness Quest But how are they kept out seeing there is so much means to drive them into it many Sons of Thunder who heartily long after their Peoples safety how are they hindred Answ I conceive it is from these and the like Reasons First By the Multitude who run so merrily in the broad-way of Carnal Pleasures and draw multitudes after them How ordinary is it for Men to follow a multitude to do evil Few consider that the way to Heaven is a narrow Way and that they should be wise with a few Few are of the mind of Liberius an Othodox Bishop of the Second Primitive Times who when he was prest by the Emperour Constantius to forsake the Truth and vote for Arrianism by this Argument Art thou wiser than all the World Very honestly replied The Truth is no whit prejudiced by my aloneness in standing out for of old there were but three that withstood the wicked Edict of the King of Babel Most are of this Principle It is safe to do as the most do Like dead Fish they swim down the Stream whithersoever it runs or like Water that takes the figure of the Vessel into which it is cast They set their Dyal by the Town-Clock not by the Sun The Voice of the People is with them the Voice of God They infer that way to be truest which is the largest Secondly By delay and putting off serious thoughts about Death and their Account being afraid to hear of much more to dive into their Estate lest they should find that which would trouble them The Cup is in the Sack Thus the story goes of Galba who having received a very great sum of Money from the state of Rome and not being able to give account for it took more care to avoid giving account than to do it Thus Men keep their Consciences from considering their Conditions because it is so bad with them Like bad Debtors who are loth to come to account lest they should find their Estates low Or as Hereticks that are Lucifugae Scripturarum such Owls that cannot abide the Day they are afraid of discovering their Conditions and so content themselves in generals deceiving their own Souls Thirdly By fair promises of future amendment the thing they will do but in their own time as if the Clock of Mercy would strike at their beck Like those spoken of Hag. 1.2 The time is not yet come 1. The time of rebuilding the Second Temple it might be done hereafter Such is the guife of graceless Men to future and fool away their Salvation hereafter may be time enough and what need of such haste to build the Spiritual Temple In space comes Grace say they God is more merciful than so At what time soever a sinner repents God will put away all his Wickedness and thus they stand trifling with God and their own Souls being always about to do that which if not done they are undone for ever Fools and blind Men As our Saviour calls the Pharisees Mat. 23.17 Hence it is when they are prest to a speedy meeting of God by Repentance they answer as Antipater King of Macedon did when one presented him a Book treating of Happiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am not at leasure Or as Archias the Theban when warn'd of a Conspiracy against him cast the Letters by saying In crastinum seria and was slain ere the Morrow came So these Men will amend hereafter when they have neither Time nor Grace to command They promise a time of Healing but a time of Terrour and Torment may come Jer. 14.19 Et jam ex Jesu factus est damnator salutem consequi non possum as Father John said when exhorted to believe in Christ Jesus and to lay hold on his Merits Cham. Epist Jesuit pag. 124. Fourthly Others are kept off from a consideration of the troublesomness of the Way and lothness to leave their Sins Luther said while he was leaven'd with Popish Principles of Contritions and their
and Power unto it for this end To know how the Law doth this may give some Light to Ministers in the use thereof And that may be 1. By way of Illumination of the Understanding to see Sin as it is sin which no word nor means in the World can do beside because God hath imparted to it the brightness of his own Purity so much as he pleased and thought to be needful for this end with a searching faculty undeniably to charge Conscience with all and every Sin this supernatural splendor closing with the innate light of Conscience proceeding in this manner viz. First to discover Actual Sins beginning often with some of the most hainous and going on by degrees to the rest for number and nature how many how foul and to that end the Law presenteth to the Soul First With her Soveraignty for Constitution and Commission being made and ordained by him who is infinite in every Attribute and hath an absolute dominion over our Bodies and Spirits and sent abroad with a large Commission to show all Sins unto all sorts impartially whether they be high or low rich or poor prophane or holy the Law hath a soveraign power and exerciseth it after a regal manner sparing none Secondly With her Integrity and Extent In this Wilderness the Law sheweth Conscience her Spiritual Authority her Aggravating Faculties her exact Purity and that mutual Dependency one Law and one Member of the Law hath upon another Her Spiritual Authority to go into the inward Rooms yea into every corner of those Rooms and every crevice of those Corners where Sin lieth hid and to search and bring out all Sins great and small of Omission and Commission Like a two-edged Sword it pierceth to the very Marrow to the very intents of the Hearts Her Aggravating Faculty to set forth particular Sins to the Eye as the Glass doth the spots of the Face in the most odious Colours that so Sin may appear exceeding sinful Her Exact Purity to discover such practices of our Life to be sinful which we never dreamt of nor before took notice of so much as to suspect I had not known Sin i. e. some Sins to be Sins but by the Law this discovers that to be a Mountain which before the Sinner judged to be a Mote and that to be Sin which before he esteemed Righteousness and like a Light exposed to view those Corruptions which lay hid and unseen in their due proportion Her Mutual Dependency one Branch doth so hang upon another that whosoever breaketh one is guilty of all James 2.10 The whole Law is but one Copulative and this dependance of one Precept with another and all upon the Law-Maker whose Authority is violated and contemned in the breach of one as well as of all occasioneth even one Sin to be so infinitly weighty Secondly The Law proceeds to discover Original Sin in the Root and Branches how we participate in the first sinful Act of Adam how that Guilt is imputed and how Habitual Corruption is propagated from immediate Parents to all their Posterity proceeding from them by an ordinary way of Generation as Poyson is carried from the Fountain to the Cistern all herent in the Nature or redounding on the Person by virtue of the Covenant and this the Law doth either by way of Comparison or else by way of positive Description comparing and preferring it for the evil thereof to Actual Sin as the Root or Cause thereof Et quod efficit tale est magis tale is said in Philosophy and is true in Divinity Then describing it either by Names or Properties By Names first calling it the Old Man the Body of Death as if Death were nothing without this Sin a Weight that presseth down c. By Properties next and they are especially four viz. Eminency Predominancy Insensibility and Perpetuity For Eminency the Law saith it is a Transcendent Evil and the worst of all Evils Predominancy strangely to rule and oversway like a second Nature which Men often confess while they say It is their Nature to do this or that is to be furious to swear and curse a little now and then they cannot help it 't is their Nature when indeed it is the corruption of Nature reigning Insensibility to keep all the parts in a sleepy peace that Men are not aware of their danger till they be awakened and brought into this Wilderness Perpetuity to cleave fast unto our Nature even to the end of our Life While Blood is in our Veins Sin is in our Nature like the Jebusites this remains as a Thorn in the side in the Flesh even when Victory is obtained by Grace over all Actual Sin in a competent measure that is still living and stirring gathering new Forces and breaking into Rebellion ever and anon Thus the Law bringeth Men into the Wilderness by the work of Illumination 2. By the work of Conviction whereby the Conscience is brought to this Spiritual assent that the former Testimony of the Law is true both for Crime Object and Curse denounced and the Person to a particular application both of the Sins to be personal and of the sentence against such Sins and Sinners to be Legal The sum of which Work may be comprised in this practical Syllogism viz. Whosoever is thus Sinful and Cursed according to the Law is fully miserable but I saith the assuming Conscience am thus sinful and cursed therefore I am fully miserable What shall I do miserable Man that I am who shall deliver me in this vast Wilderness O help help me for the Lord's sake I am ready to faint to sink to die with fear and grief The Spirit by the Ministry of the Law worketh this distinct and sound Conviction divers ways 1. By removing all Impediments which are usually observed to hinder this Conviction One is natural Deadness and penal Hardness caused by Love and Custom in some one or many Sins which while it is interposed between the Law and Conscience will not suffer them to close and so nothing is done till that be in part removed Another is Spiritual Sloth which is a prevailing Backwardness and a precipitating Carelesness to consider what the Law discovereth and concludeth against Sin Men naturally love their ease and quiet they would not be disturbed A third is carnal Craft to pretend Religion and to perform all outward Duties and yet all the while to keep Sin in the Heart untouch'd to remain as habitually and delightfully unclean as ever This Soul-destroying Subtilty appears 1. In a readiness to shift off Sin and Reproofs from our selves to others The Minister met with such an one to day there was a Lesson for him indeed c. 2. In loathing a sound plain-searching Ministry as sore Eyes do the Sun which goes about to answer all the Objections of a natural Heart against the Goodness of Divine Truth Thus the Law removes Impediments 2. It worketh Conviction by applying unto the Soul and Conscience 1.
Wrath of the Almighty presented to a solitary Soul no Friend in sight but all apprehended Enemies to him this is a lamentable Case Yet here is comfort for all this if the Eye be once opened as Hagar's was or the Servants of the Prophet to see a Fountain near us opened for Sin and Vncleanness to see the Mountains covered with armed Souldiers and Chariots of Fire on our side if we once look up and consider the end which the Lord proposeth in so doing it will never after be so doleful he can lead you through the Sea feed you in the Wilderness and easily limit and destroy all your Enemies Nay in time he will do it And if the Lord be on our side we need not fear ten Thousands homming us in on every side Many there be in the World to whom this Comfort belongs who will not take it and they run into two Extremes either such who have drunken so deep of this Cup of Legal Terror that they judg themselves hated of God as if none of his Beloved had ever been in that Case when as his own dear Son was so far brought into this Wilderness as to cry out My God my God why hast thou forsaken me And here it is a merciful Promise made unto a beloved People an ordinary Course which he doth take with those that are dear unto him through many Tribulations to bring them into possession of a Kingdom Let not Satan nor your own slavish Fears so far prepossess you as to deny audience unto God when he shall be pleased to speak unto our Hearts Or else they are such who have had either none or so little of it in their apprehensions that they deem themselves still in the State of Nature because they were never humbled enough as such and such they were never in this Wilderness and so consequently never yet in the ready way to Heaven Therefore they refuse Christ and all Comfort offered no Promise they say belongs to them To such I would say True it is that all ordinary Converts are humbled all are brought into this Wilderness and all taste more or less at one time or other of this Cup of Legal Terrour The Soul that is so prone to Sin must be stayed Conscience must be charged with the guilt and weight of Sin and pursued with deserved Anger from one place to another till the Soul be weary of Sin and the Party oft-times so afraid that he dares not be alone and yet finds little ease in Company But then you must know withal that the Lord is a free Agent he hath not limited himself to one degree or measure so neither can any Man set a stint to say Whosoever shall be saved must be humbled to this and this degree God cannot be tract in his goings none can find out his Footsteps His ways are past finding out they are like the way of an Eagle in the Air. Besides all need it not alike and he works it diversly upon most according to the number nature and continuance of their Sins and with reference to that Emploiment he intends them for after as hath been formerly noted A familiar Instance may serve to bring the meaning hereof to every Capacity Of Locks some are new and easily opened others old and rusty and must with violence be broken open of Stones some are harder than others So of Persons some are more glued unto and faster riveted in Sin than others Paul was knock'd down while Lydia had her Heart gently opened Zaccheus a Publican and Extortioner is not stricken from the Tree which he climbs by any Rays of Divine Majesty shining upon him but is like ripe Fruit gathered by the Hand not shaken off by the tempestuous Winds If an old Adulterer or a deboist lewd Companion be once brought into this Wilderness he is dreadfully handled his foul Sins pursue him like Acteon's Hounds Hell-fire seems to flie in his Eyes and he fears sinking every moment Such as have taken much delight in Sin are made for their health to vomit up their sweet Morsels with much bitterness O my Drunkenness crieth out one in such a place and with such Company O my Fornication and Adultery with such and such saith another Once pleasant now bitter as Gall and Wormwood Wo unto us that ever we were born to go on so long in Sin c. So that by this time all the Town and Country hear and speak of them such a Change cannot escape wonder Thus the Case is difficult with some As a Disease come to a Paroxism is hardly cured And as where the Enemy is stronger there the Victory is more difficult Now for others who have been by careful Parents more restrainedly brought up and religiously educated they may be brought into it softly and by degrees not knowing when or how thus far they are come they hate Sin all in all sorts they love Grace and good Company God's favour they prize above all Contentments loving and cleaving unto Jesus Christ with sincere Hearts good Duties they perform and dare not often omit them in private or in public and a good Conscience they desire to keep towards God and Man they are the same in words and deeds to the exactest of their care and sincere intention charitable to the Poor doing good to all especially to the Houshold of Faith This they know but that they were ever in this Wilderness they remember not Many times and unto many Persons the Lord hideth the violence of this Terror knowing their weak and tender disposition and affords them a saving Proportion by continuance it is long upon them that have least and of shorter continuance in them that have most Let none measure themselves by others A wise Physician proportioneth his Receit to the Constitution of the Patient else he might sooner kill than cure Who will say his Potion can do him no good because he had not so many drams as another had when as his Body would not bear it neither doth his Disease require it The Lord knoweth best what he hath to do and how Leave it to him and look rather to the Quality than to the Quantity that you be utterly driven out of your selves to rest effectually on Christ as your Lord and Saviour and then fear not Quest But how may a Man know whether he have been at any time brought into this Wilderness in truth Answ By the Manner of working it and by the Nature of his Sorrow 1. By the manner of working as hath been formerly described When a Person is so far humbled by the Law as that he acknowledgeth both Crime and Curse and hath nothing to say for himself but to cry out with Tears I am unclean I am unclean When his Plea is an Appeal and his Suit is deeply set and closely followed for Mercy and Grace it is a good sign 2. By the nature of this Sorrow and Grief which if it be only to restrain him it is shallow and
bite most cruelly dying Sins trouble â—â—d oppose the Soul most stoutly Sanctifiâ—â—tion follows Faith and presupposeth our â—â—ion to Christ You may not stand safely â—â— this pretence that you will labour to get â—â—me power over your Corruptions and then â—â—u will hearken to what God will speak â—â—to your Hearts but first hearken and â—â—ctory will follow by degrees and that neâ—â—ssarily upon this ground viz. The Principle whence Grace cometh the Stock out oâ— which this fair Flower groweth is strongeâ— than the Principle and Root whence Corruption that stinking Weed floweth beinâ— joyned the weaker must yield in the end Only do you resist it and complain often about it in private prayer to Christ and bâ— assur'd that he who hath broken the Serpentâ— Head for you will also bruise it in you Object 3. Oh but Satan and my own Hearâ— do condemn and tell me I am a Cast-away Answ In this case hearken not what Meâ— or Angels say much less what Satan anâ— your own deceitful Hearts suggest but whaâ— the Lord saith It is his Prerogative to speaâ— unto the Heart and your duty to hear him only before your selves much more beforâ— Satan Suppose the Devil should tell you thaâ— all were well your Sins pardoned and thaâ— you should be saved would you believe him for himself I trow not And for your selves you are no competent Judges in this perplexed condition as the distemper'd Palaâ— is not fit to judg of Meats or the vitiated eye of an Object Consult with experienced Christians and still keep an Ear open foâ— this Voice of God speaking at all hours oâ— the Day I will hearken what the Lord will say for he speaketh peace to his People But withal let not his Saints return to folly Object 4. Me-thinks I behold God not as speaking to my Heart but as still frowning upon 〈◊〉 and speaking against me as a Judg for the â—ach of his Laws and after the use of much â—ans in private and publick I can feel no â—â—mfort Answ This is a sore scruple which veheâ—ently beats upon most sensible Sinners â—ore need therefore to assoil it The anâ—wer is this You must learn to live and walk â—â— Faith and not so much by Sense to beâ—â—eve more than you feel Your comfort is â—et more in Promises than in Possession Alâ—â—ough the Fig-tree should not blossom neither â—ruit be on the Vine though the labour of the â—live should fail and the Fields should yield no â—â—eat c. Yet saith the Prophet by Faith â—ould I rejoyce in the Lord and joy in the God â—f my salvation who is my strength and â—ill make my feet like Hinds feet and make â—e to walk upon my high places Even â—ith Abraham beyond hope to believe under â—ope so shall you bring much Glory to God Now to help forward this Spiritual Appreâ—ension and Resolution 1. Labour to have your Judgments rightly â—nform'd in the manner of Divine Dispensaâ—ion of Grace what Method and Degrees â—he Holy Spirit observeth in Converting and Sanctifying the Heart Ignorance of this is â—ollowed with great heaviness and much â—auseless discomfort of long continuance 2. Look off your selves and beyond all means which are as Guides and Conduits Guides to lead you to Christ and Conduits to convey Virtue from him unto your Hearts Dwell not on the well-doing of Duties rest not on the exercise of Grace there is no satisfying Merit no purifying Blood in all or any of these that so you may look upon the Mediator only all our Riches and Safety is from without from this blessed Object conveyed and received by Faith and through him upon the Father It is horrible to think on God and terrible to hear him much more to see him without Christ Guilt dare not look on Majesty and Majesty is most terrible in an Enemy and a Judg. I have read of a politick Practice of a Macedonian Courtier who being banisht King Philip's presence adventured once again to come into the Court and further into the King's presence with young Alexander in his Arms as if he said Let him plead for me and accordingly for his Wit he was pardon'd and accepted into Favour Change the Persons and you may make it a President True it is you are deservedly banisht Heaven and God frowneth upon you but come with Christ in your Arms make him your Friend and then no doubt of acceptance He hath made us accepted in the Beloved In Christ he is a reconciled God a tender Father in Jesus Christ in Christ God's Nature is lovely to us and our Persons lovely to God 3. Meditate often what it is you have in and with Christ viz. Perfect Righteousness imputed to Justification and imparted to Sanâ—â—ification All your Sins remitted freely your Persons accepted to Eternal Life So â—hat Men nor Devils the Gates of Hell shall not finally prevail against you either actively to hurt or hinder or passively to withstand you Object 5. But I find my Heart hard and impure therefore I fear God hath not spoken 〈◊〉 it Answ To find this and in truth to bewail it is one sign of God's speaking to it God in the still Voice hath discovered that â—nto you which undiscover'd might have proved your Bane The Scum appears not â—ill forced by the heat of the Fire the impurity of the Heart would lie undiscern'd were â—â— not for the Fire of God's Word Live â—ot under the reign of any one Sin pray for more Sanctity and Softness remembring those two precious Promises viz. Deut. 30.6 And the Lord thy God will circumcise thine Heart to love the Lord Ezek. 36.25 26. Then will I sprinkle clean Water upon you and you shall be clean c. Wherein God speaks again to perfect what he hath begun and for more Spiritual enlargement to be more thankful for this that the Lord hath vouchsafed to single you out above many others to allure you into this Wilderness and to speak unto you be sure God's Words and Works shall not be left imperfect Upon the falling of your Eyes towards the Earth in token of Humility let your Hearts be raised towards Heaven to testifie your Spiritual Joy by saying with Mephibosheth What is thy Servant that thou should'st look upon such a dead Dog as I am With Abigail Behold let thy Hand-maid be a Servant to wash the feet of the Servants of my Lord. With Ruth Why have I found Grace in thine Eyes that thou shouldest take notice of me seeing I am a Stranger And with Jesus Christ I thank thee O Father Lord of Heaven and Earth that thou hast hid these things from the Wise and Prudent and hast revealed them unto Babes even so O Father because it was thy good pleasure Quest After all this how may a Man know the truth and soundness of his Conversion Answ To this the following Discourse will offer some resolution for which purpose it is designedly adjoyned Reade and reap Profit Give Glory to God by Jesus Christ In
the Mount will the Lord be seen FINIS A CANAAN OF COMFORT DISCOVERING That a true sight of Sin is an infallible sign of Grace â—rom that Expression of Holy and Penitent David Psal 51.3 My Sin is ever before me By W. C. London Printed in the Year 1679. A Consolatory Preface to poor Christians dejected under the sense of their Sins GOd's Ministers are commanded by the Voice of that Evangelical Prophet Isaiah to comfort to speak to the Lord's People to comfort Jerusalem and cry unto her that her Warfare is accomplished and that her Iniquity is pardoned In obedience to this Command I have presumed to publish this Word in season for your Benefit in the following plain Discourse and the plainer because such a dress doth best become Divinity Affected terms may please the Fancy but will never feed the Vnderstanding they Court but not Comfort In these Points Experience is more than Reading Both ways all praise be to the Author of Grace you have learn'd how the Lord by degrees allureth and draws Men and Women out of the pleasing Fields of Prodigality into the Wilderness of Spiritual Trouble that he might there speak unto their Hearts and work them to a gracicious Temper wherein afterwards he keeps them partly by presenting Sin to the Eye and Conscience as he did to David Which you must know is not to sink nor drive them to Dispair but to nourish and increase in them an hatred of Sin and a longing love after Christ seeing the one daily to loath it and feeling the want of the other more to desire him It was an excellent Speech of that eminent Martyr Mr. Lambert who lifting up his Hands flaming with Fire as his Heart did with Love and Zeal cried aloud to the People out of the Fire Christ and none but Christ Which I designedly put you in mind of and commend to you whereby to encourage you in your dejected Condition and to propound as a pattern for your Practice For an adequate object of Faith to accept and rest upon as the only Mediator of Justification and Salvation Christ and none but Christ In the exercise of Repentance for a term to which we must trust and by whom we have access to the Father Christ and none but Christ In the duty of Prayer for an Intercessor to give weight and worth unto them Christ and none but Christ For a compleat Saviour both to redeem by Purchase â—nd Conquest in regard of Man's twoâ—old Bondage and to adorn the Soul with Righteousness Christ and none but Christ As Sin is so let Christ be ever â—efore you in his Incarnation Death Resurrection Ascension and Intercessiâ—n In his Natures and Offices in the excellency of his Merit and Efficacy of â—is Spirit in his Beauty and Innocenâ—y in his Power and Pity in his hidden Treasure and Riches unsearchâ—ble believe it there is no such Image â—o look upon no such Picture to pray â—efore as the Promises present in him â—o every believing Eye in your Chamber â—nd at Church Alone and in Company â—n Health and Sickness in Life and Death look upon him love him and say Christ and none but Christ Then may you be assured that God hath brought you the best way out of Egypt into Canaan that he hath spoken unto your Heart indeed and that Christ's Blood is and shall be effectually applied to put Sin both out of Affection and Memory and in due time to cleanse your Nature from the power and being of Sin In a word be of good Courage keep on in your way your Labour will not be in vain in the Lord. Heaven or rather Christ will pay for all If then you would have Sin pardon'd Hardness and Dulness removed Grace bestowed in the Habit Acts or Degrees Doubts answered Weakness strengthened Prayers and Tears with Christ will do it Children of many Tears cannot perish Farewel A Canaan of Comfort DISCOVERING That a true sight of Sin is an infallible sign of Grace Psal 51.3 My Sin is ever before me OF Books the Scripture of Scripture the Psalms of Psalms the Penitentials of Penitentials this hath worthily obtained the place of Eminency Basil Hom. 12 in Psal and for Use and Comfort were it meet to compare things which are in their own nature Superlative of Super-excellency in the Church of God And that justly whether we regard the Author the Occasion the Subject or the End of it The Author was David a King a Prophet a Penitent Sinner every way great great in his Gifts great in his Person and Place and greatly Beloved great in his Fall and great in his Recovery and all to draw transgressing Greatness unto imitation either by Watchfulness to prevent or by Penitency to recover themselves out of Satan's snares The Occasion was his too too-long departure from God in that great and presumptuous Sin against the Lord in the matter of Vriah being at the Leaguer of Rabbah David violated the Chastity of Bathsheba his Wife whosoever dareth the Devil by Idleness shall surely be tempted by him to some forbidden Employment Ocium est principium malè faciendi Basil Hex She conceived he labours to hide it as fast as she by growth did discover it by sending for Vriah home that so he might be deem'd the Father of that Adulterous Issue This not succeeding altho he had added the strength of Wine to his command to make him at once forgetful and inordinate he gives way to another bloody Project For commonly Sin goeth not without company being like the Sea the end of one Wave is the beginning of another or like the Circles in a Pond one begets another And as in a case of Stairs one is a step to another so every Sin is a Stair to help up to higher and worse Sins And that was to send him back with Letters drawn by David s Pen to the General Joab that he might under some Warlike Adventure place him in the way of Death so to free David as he deceitfully thought both from Vriah's presence and his Blood while he was taken out of the way by the Sword of the Children of Ammon Not I but they have done it Which being done David married Bathsheba thinking that way to cloak his Sin and so all was husht and quiet on David's side But the Thunder-clap is yet behind The thing that David had done displeased the Lord. God loved David and therefore hated his Sin and would not suffer it by concealment like a dangerous Sore to fester but sends Nathan to take away the evil that blinded him and to allure him by a borrowed speech into the Wilderness that there he might speak unto his Heart to open what Sin had shut to cleanse what Sin had defiled to soften what Sin had hardened and to bring him to some satisfaction and that by way of publick Confession and as it were to do open Penance in a white Sheet The Subject is an expression of Evangelical Sorrow or the
aforehand or would be warned by my Example thus tormented with the sight and thought of former Sins to consider what Sin will do either sooner or laer when it is once committed as it is implied in this short Sentence a part of David's Confession viz. My Sin is ever before me The sum whereof may be comprised and presented in these two Positions viz. First That Sin once committed will be often presented Secondly That whosoever is thus mindful of Sin and troubled about it to him it is a good sign of the Pardon of it First That Sin once committed will be often presented The Act is soon past but the Guilt remains more firm Before Repentance Forgetfulness may cover it but after nothing can hide it Although a Person should be willing yet Conscience will not suffer it to be out of sight It is so bitter to the taste so ugly to the sight and so heavy a burden to a tender awakened Conscience that it will not easily out of Memory again and for any thing is known to the contrary this was true of David to his dying Day though not always alike for Degrees If you do not well Sin lieth at the Door Gen. 4.7 The presence and conscience of Sin like a bawling Ban-Dog will be ever Barking at you when you go out and when you go in it is ready to fill your Ears with terrifying Clamours If you sin against the Lord be sure your Sin will find you out Numb 32.23 both by way of Manifestation and Vindication as it did our first Parents Righteous Job Zealous Paul 1 Tim. 1.13 I was a Persecutor a Blasphemer Injurious these were always before him after his Eyes were once opened and Religous Austin as his Confessions do abundantly testifie All these cried out as David did My Sins are ever before me This Man complains of one Sin and that of another according to the nature of the Sin and measure of delight taken in Commission Much delight argueth much consent of the Will and great Sins do trouble greatly they appear as it were in Battel Array and compass a Man about till they make him cry out Wretched Man that I am I was conceived in Sin enough to have sunk me to the lowest Hell and yet I have not ceased daily to add unto it by a wilful omission of Duties and a greedie commission of foul Enormities I have been Ignorant and Idle I have been addicted to Drunkenness Uncleanness Murther and Lying to Pride Covetousness and Swearing to Sacrilege Bribery with an infinite more besides those inward Sins of a more Spiritual Nature as Infidelity Idolatry Impenitency Hypocrifie Vain-Glory Covetousness c. Once they appeared but Toys and tricks of Youth but now the least of them seems heavier than Weight it self Thus Conscience awakened and set on work by Justice brings in many Bills of Account some of long standing others lately entred happy is he that can over-look them without Horror and Delight It is a great work of the Spirit and doth argue a mighty work of Grace to stand before the sight of Sin without horror for â—t or delight in it as it was with David here otherwise it will fall out that upon every presentation of Sin we should either turn again to act it a-new at least in Speculation or sink under it For commonly if it appear not delightful it appeareth very fearful For the further opening and illustrating of this Point it may not be unprofitable to enquire after the Time when the Grounds whereupon and the Ends why Sin once committed should be so often presented to the â—rue Penitent First The Time when is either in our Life and Health or at the hour of Death â—ometimes and to some Persons it is preâ—ented in both To all those living under â—he Means and Covenant of Grace commonly the Lord causeth it to be presented in their Life and Health at one time or other by one means or other either by the Ministry of the Word so the Law presents it and makes Men mourn out of fear the Gospel presents it and causeth more kindly Grief out of Love or else by the Tongues of Men our Neighbours and they our Christian Friends who do it privately in Love not carrying their Teeth in their Tongues nor bite whilst they speak not leaving a Scaâ— upon their Persons when they are endeavouring to heal a Wound in their Brethrens Actions And such reprehension should be ever well taken yea the Gracious will say Let the Righteous smite me Or by our Enemies in anger As Augustin reports of his Mother Monica that her Sin was set before her * A young Maid formerly her Partner in Potting fell at Variance with her and as Malice when she shoots draws her Arrows to the head called her Tosspot and Drunkard whereupon Monica reformed her Life and became Temperate Thus bitter Taunts sometimes make wholesom Physick when God sanctifies unto us the malice of our Enemies to perform the office of good Will So Fuller in his Holy State in the Life of Monica by a Servant Maid and as Shimei dealt with David Thus a Man may gain by an Enemy as Poison unto some Creatures affords Nourishment As Telephus his Imposthume was open'd by the Dart of an Enemy which was intended for his hurt And as they say those Roses are sweetest which grow near unto Garlick so the nearness of an Enemy makes a good Man better For both Friends and Enemies the Lord makes use of to set our Sins in order before us According to the saying of an Heathen though no Heathenish saying That he who would be good must either have a faithful Friend to instruct him or a watchful Enemy to correct him Exclude not the good use of many excellent Discourses sent abroad for this end By reading what another speaks a Man may by reflexion observe and learn what himself hath been and what he is for the present So for the time of Life And then for the hour of Death â—ain and fear do stir up Conscience to call back and present Sin to the Sinner's Eye God withdraws the Vail and gives the Sinner penitent once more a full view of his own Fruits that they may be as much loathed as ever they were loved nay he perâ—itteth Satan sometimes to come after and â—hew his black Claws to joyn with Sin and â—o second these accusing Cries whereby the â—anguishing Spirits of a poor Penitent who may not live and yet dares not die â—re much moved and affrighted to the astonishment of unexperienced beholders This â—s a heavy Conflict for such as have endured â—he heat of the Day in the close when they â—hought all Enemies had been overcome and subdued to meet with such an Assault and yet it may be so order'd in great Love and Mercy Either because they had not seen it â—right before or that now they might take their farewel of it never to see it more And so truly gracious Souls have
it hasteneth when you shall see them all presented at once and shall no way avoid that sight when you will think you see nothing but Fire that you hear nothing but a sudden noise passing the greatest clap of horrid Thunder and shall choose Death rather if it were possible to annihilation than Life with such an object before you As it fell out to that usurping Richard after the horrible Murther committed upon his innocent Nephews he could rest no where he could be no where free a tumultuous army of Thoughts struck an Alarm to his Repose at Bed and Board Day and Night alone and in company he thought he saw and heard them when as in truth it was his Sin that was ever legally before him and his own guilty Conscience that did pursue him And to that Judg Morgan who gave Sentence upon that vertuous and innocent Lady Jane in so much that he grew Mad shortly after and still cried out Take away the Lady Jane from me and in that Horror ended his Days and wretched Life As Mr. Speed relates in the Life of Q. Mary and Mr. Clark in his Life of the Lady Jane And so it will be with you here or hereafter Tell me then is it not better to see them apart now when you may repent and be freed than to put them off unto another Day when you must see them altogether and sink under them without any hope of recovery O consider this all ye that forget God lest he tear you iâ— pieces and there be none to deliver Thirdly The use of this Point may be to instruct the Person in matter of Duty and so like a well drawn Picture looks upon all that look upon it If this be so that Sin once committed will be often presented it prompts all 1. To think thus of Sin When you are tempted remember this Text set before you here or else you will think of it after to your pain It is momentany and frothy that delighteth you in Sin but it is eternal that will vex and torment you To repent is to take a bitter though wholesome Potion and Impenitency is followed with Damnation Say you purpose and do repent yet your Sin will ever be before you either to grieve and terrifie you as it did David or to allure you to the same again as it did Augustin often Especially the sins of Blood corporal Vncleanness Apostacy after knowledg and profession of the Truth These sink Men either under sensless Sottishness or unsupportable Horror Witness Cain for the first David for the second and Francis Spira for the third because they are not only Sins but Scandals David thought he might have cover'd one Sin with another Adultery with Murther but hereby they were both augmented and seen further Not only he himself but all Posterity must know it David did that which was right in the Eyes of the Lord save only in the matter of Uriah That stuck in Memory and shall in History Not because he had never committed other Sins but because none of the rest were so scandalous none so accented none so burdensome to the Conscience as these being against so much Light of Nature of Scripture and of Humane Laws few Repenting none without difficulty and many falling into presumption or despair by them Under the guilt of any of these for the most part Men feel either too much or too little either they keep themselves out of sight always when the Conscience is seared the Heart hardened and Men are past feeling or else they are still present and staring in the face of Conscience as it were with the eyes of many Devils Think of this aforehand and beware 1. Of Apostacy in whole or in part because it is better never to know the way of Righteousness than to sin against Knowledg 2. Of Murther because Men are made after God's Image and such Blood crieth from the Earth till it have hearing So many drops of Blood so many Tongues and every drop a Voice to cry for Vengeance Give them Blood to drink for they are worthy Rev. 16.6 And it is threatned He that sheddeth Man's Blood by Man his Blood shall be shed Gen. 9.6 3. Of Adultery because it brings with it much guilt and great stain upon the Soul Hoc grande flagitium est saith Job 31.11 This is an hainous Crime a Wickedness with a witness a Fire that consumeth to destruction God will judg it who ever be slack to punish it Hear what the Scripture saith of this Sin the hainousness and danger thereof as a motive to avoid it Prov. 22.14 A Whore is a deep Ditch and he that is abhorred of the Lord shall fall therein David moiled himself in this deep Pit and there might have stuck in the Mire had not God drawn him out by a merciful Violence and purged him with Hysop from that abhorred filth Prov. 6.32 33. Who so committeth Adultery with a Woman lacketh understanding he that doth it destroyeth his own Soul A Wound and Dishonour shall he get and his Reproach shall not be wiped away It is not therefore leve peccatum a small Sin as the Pope's Canonists call it Divine Justice doth not use to kill Flies with Beetles Briefly it is a Sin that hurts both Body and Soul it hurts Men in Goods in Name Posterity and will be ever before them to make them mourn and say How have we hated Instruction and our Hearts despised Reproof And have not obeyed the Voice of our Teachers O what length and depth of Comfort doth a Man lose for a little Folly not worth the name of Pleasure because it is brutish and brings many and heavy burdens indeed a stain upon the Soul rottenness into the Bones and a blemish indelible on the Name Who would purchase that at so dear a rate which he may have for nothing Or use Violence where he may have leave and a blessing too Run the way of Hell for that Pleasure which they may enjoy more fully in the right Path and Way of Heaven This Men consider not Had David thought of the end he would never have adventured on the beginning had he thought of ever seeing Sin he would have wished he had never seen Bathsheba or that his Eyes had gone alone and left his Heart at home then they could never have brought their Lord into such a straight Remember David and all his troubles His sweet never countervailed his bitter Sawce Bathsheba was a pleasing Object for a time but Sin is fearful and grievous for ever Lust wrestleth till it bring forth Sin but Sin groweth and laboureth till it bring forth Death And although the Combat be healed and the Wound healed yet some Scars remain A great deal of preventing Sorrow and wholsome Suffering must be undergone reade it in David The Child that was born unto him must die Thamar was defiled Ammon murdred and he himself turned out of House and Kingdom by his own Son It is a bitter
denial his Satisfaction and Intercession to prevail for you that his Obedience may be accepted for your Disobedience his Meritorious Sufferings for your Sins and that with his stripes you may be healed Object But alas I see my Sins so much and so often that I cannot I dare not apply any Promise I know not with what face to look upon Christ so abused and even crucified by me Answ True it is and I believe a Christian may look upon his Sins in some Sence too much and pore upon them too long and so stand in his own light become an hindrance to himself especially then when he shall dwell upon Duties as if they were his Saviour and hope for acceptance by equalizing his Sorrow to his Sins when he looks on them so as that they deter and keep him from Christ This is a fruit of Self-pride and followed with continual doubts and much unchearfulness Whoever studieth to be rich in Sorrow and Self-denial before he will take Christ doth not understand God's Way and Method nor rightly apprehend and prize the Treasure offer'd in and by Christ If you had no Sin or if you had Victory over all if you could only wash away all your filth with Tears then you would believe but then I tell you you had no need of Christ The whole need not a Physician but they that are sick When you are most mean and vile in your own Eyes when you are filthy and wounded sick unto Death then you have most need of Christ and most right unto him Most need I say because of danger As it is with a weary Swimmer who upon a Ship-wrack being cast into the Sea to shift for himself is there tost with Billows up and down and almost drowned till at length he espieth a Bough reached out to him from the Shore which he readily and thankfully without any scruples or doubts of his own unworthiness to have such a favour laieth hold on and is safe Thus it is and should be with sinful Man For in truth this Swimmer is Man cast into the Ocean of Legal Fear and Trouble Christ is the Tree of Life offer'd by the Father to every one that needeth and will receive him He came not to call the Righteous but Sinners of all sorts to Repentance and Life And as they have most need of him so they have most right unto him because of the Covenant wherein all the Promises are made over to such Come let us reason together and though your Sins were as Crimson or Scarlet I will make them as white as Snow or Wool Isa 1.18 Yea All ye that are weary and heavy-laden come unto me and I will give you rest Mat. 11.28 To him that is athirst I will give of the Water of Life freely Rev. 21.6 For this sight of Sin which is here discoursed of argueth Union by Faith and the Spirit to be begun and a reparation of Christ's Image in you which by reflection causeth it and then not to believe not to receive him not to give your selves to him that you might rest wholly upon him is the greatest Sin that ever you committed Think not to lessen by increasing your Sins O add not this to all and above all the rest Refuse not so rich a Marriage because you are poor mean and deformed If your Husband like to take you with all your Faults as in earnest he offereth why will you stand against your own Preferment If you be mean and low he will raise and advance you if you be poor he will enrich you if you be deformed and loathsome to behold he can and will bestow Beauâ—â— upon you Who will refuse such an Husband that bringeth all things with him and requires nothing but Poverty and Self-denial a willingness to part with our own Rags and to put on his new Robes If you be filthy he will wash you in his own Blood from the stain and guilt of Sin If you be Naked he will cloath you with his own Righteousness and seat you above Angels Briefly be willing to take Christ and you shall want nothing Give your selves to him freely fully deliberately and he will prove a Jesus to you to save you from your Sins which else will be ever before and upon you in their full weight Did Men know and weigh the Treasure hid in him called unsearchable Riches there would be no need to persuade any They would take him more greedily than ever the hunted Hart did the running Water And now to all who have travelled through this Wilderness of fear and sorrow for Sin and are come even to the Borders of Canaan in the Name of God the Father I the most unworthy of all his Ministers do offer unto you Christ Jesus with all his Merits take and apply them for all are yours you are Christ's and Christ is God's And thus I have brought you to the Fountain and Dispenser of true Happiness where I leave you with the rest of God's travelling Saints to rejoyce in their Way with Joy unspeakable and full of Glory Blessed is he whose Transgression is forgiven and whose Sin is covered FINIS Some Books lately Printed for and Sold by Jonathan Robinson at the Golden Lion in St. Paul's Church-Yard FOLIO JOsephus's History of the Jews with Cuts Bishop Vsher's Body of Divinity with his Life and an Alphabetical Table the seventh Edition Parthenissa a Romance Heylin's History of the World In QUARTO Dr. Dillingham's Sermon at the Lady Alston's Funeral Dr. Bates's Harmony of the Divine Attributes Dr. Jacomb on the 8th of the Romans Dr. Tuckney's 40 Sermons on several occasions Ejus Praelectiones Determinationes Lat. Mr. Haworth's several Pieces against the Quakers The Jesuits Cabinet or a Discourse of the Jesuits designs In OCTAVO Mr. Theoph. Gale his Philosophy Anatomy of Infidelity Mr. Baxter's more Proofs for Infant-Baptism His Treatise of Justification Mr. Whiston's 4 Books in Defence of Infant-Baptism Mr. Wills's 3 Books in Defence of Infant-Baptism against Mr. Danvers A Contest for Christianity Or an Account of two great Disputes between the Anabaptists and the Quakers Mr. Barret's Christian Temper or a Discourse on the Nature and Properties of the Graces of Sanctification Mr. Shelton's Discourse of Superstition with respect to the present Times A Catechism according to the Doctrine of the Church of England with Scripture-Proofs at large together with Directions for plain Christians to pray on most occasions and to receive the Lord's Supper by the use and knowledg of the said Catechism A Catechism or the Church-Catechism inlarged and the Doctrine proved by Scripture for the use of such as were not Baptized in their Infancy or had no God-Fathers and God-Mothers Mr. Ranew of Divine Meditation In TWELVES Mr. Pearse's Great Concern or Directions for a timely preparation for Death recommended as proper to be given at Funerals The best Match or the Souls espousal to Christ Mr. Case's Treatise of Afflictions useful for these Times Mr. Hooker's Doubting Christian drawn to Christ The Barren Fig-Tree or the Fruitless Professor's Doom By John Bunyon The Epitome of the Bible briefly explaining the Contents of the Old and New Testament penned in Metre for better remembrance useful for Children The Sacred Diary or Select Meditations for every part of the Day There is now in the Press a second Volume of Dr. Manton's Sermons which will be Published shortly