in it Jude 4. 2. God will forgive none but in a way consistent with his Holiness Remember that as there is a pardon to be had with God for all sin so there is a way in which it is to be obtained and out of the way it is vain to expect it and God will not advance one Attribute to the wrong or injury of another Now Gods Holiness is precious to him and he hath a regard to that in all and because of this he cannot abide sin Hab. 1. 13. Psal 5. 4 5. he did not come to save his people in but from their sins Mat. 1. 21. whom he pardons them he will also purify that therefore is the character of one that hath a grounded hope viz. he purifieth himself as he is pure 1 Joh. 3. 3. 3. Hence if you live and dy in your sins this forgiveness will be none of yours God can exalt his forgiving mercy on such as shall be everlasting monuments of it though you perish and he will do it on such as shall make a better improvement of it than you do and though all sin may be forgiven now yet there is a time coming when there will be no forgiveness and there is no readier a way for you to bring your selves into that dismal condition than to offer such an affront to the Grace of God which is now tendred you Remember this Grace now waits upon you but when once time ends with you you shall hear of it no more and iâ— you dy under the dominion of sin you will certainly dy under the guilt of it and there is no readier way to provoke God to cut you off with a swift destruction than thus to offer indignity to the proclamation of pardon that he hath made unto you USE II. Let this serve to encourage droopâ—g Souls that are under despondency by reason 〈◊〉 the greatness of their sins When the Spirit 〈◊〉 God comes in with his Convictions and sets â—ens sins in order before them to make them â—ow their misery and need of pardon Satan â—ually sets in and a misgiving heart entertains â—m and now he that made light of sin before â—gins to fall into the other extream and looks â—on it with those considerations that put him â—on despairing of ever obtaining mercy Every 〈◊〉 now looks formidably great and all the agâ—avating circumstances come in and he looks â—on them through the magnifying glass of an â—cusing conscience and tempting Devil and now â—ere is no hope for him there never was such 〈◊〉 Sinner as he he hath committed such and such â—ormous sins that there are none like them â—e hath multiplied transgressions beyond count â—e hath sinned against so much light so many â—arnings counsels reproofs he hath been a â—ntemner of the means a scorner of the offers â—f Grace he hath sinned against uncountable â—ercies that should have led him to repentance aâ—ainst powerful convictions of Conscience and â—any resolutions made to the contrary he hath â—roken Covenant with God and hath lived a â—ong while in sin and sent the Spirit away grievâ—d many a time so that now he hath sinned him â—uite away and he will come no more he hath â—nned out his day of grace and there now remains nothing for him but a fearful expectation of the fiery indignation of God there is none that knows what a sinner he hath been else they would give him no encouragement To any that are in such a condition let me from this Doctrine offer these things to your consideration 1. You have not out sinned the vertue of Christ's Satisfaction If you had arrived at that you might well despair and dy but as long as there is vertue enough in that for your pardon there is hope and you should improve it your sins have been horribly great but Christ's merits are still greater It would be a reproach to the value of Christ's oblation if that could not buy off the greatest Sinner from Condemnation If you could run on the score with revenging Justice beyond his ability to make payment how should he be one able to save to the uttermost Remember Christ paid an infinite price and that which is so cannot be out done 2. You have not so sinned but that God can magnify his mercy in forgiving you It will be no reproach to his Justice because Christ hath done enough to answer that and it will be 〈◊〉 wonderful manifestation of his Grace God wiâ— be for ever admired in your pardon and salvationâ— the more and more aggravated sins are forgiveâ— you the more will his kindness appear to youâ— and the more praises will be to his name for ever and your love will be the more enlarged toâ— him because he hath forgiven you much Luk. 7. 47â— and God highly prizeth the Attribute of hiâ— Grace 3. You have not out sinned the examples of his pardoning mercy It is an encouragement to â—hink that whatsoever you have to say against â—our selves in this respect you may find a paralel â—nstance for it in the word of God of such who â—ere in the same Condemnation and yet are forgiven â—s hath already been pointed at in the Explication And what God hath done he can do for His Arm is not shortned and it is to be hoped he will â—o for he is as gracious now as ever 4. You have not out sinned the Gospel call â—t is Gods rich forbearance that you have not but â—hrough mercy you have not Why then do you â—and drooping and desponding be of good cheer â—e calls you he sends to you he makes you â—he offers of his Salvation the proclamation of â—ardon is not out there is room for you to come â—n and have it you grieve him that you suspect â—is willingness you cannot better please him â—han to adventure and cast your selves upon his mercy USE III. Let this then be glad tidings to great Sinners and put you upon going to God for â—his forgiveness Is it to be had with him why â—hen do you not seek it of him Are there no â—rievous Sinners among us yea ought not every â—ne that lives impenitent under the means of Grace to account himself so And are there none â—hat have exceeded in notorious Crimes and â—re you no whit taken with this good news â—hy then do you sit still and not make out after 〈◊〉 Consider 1. If your Sin be not forgiven you you are undone Guilt not removed will drag you down to the bottomless pit The weight of one Sin unpardoned is enough to sink you for ever If God had not found out a way to padon Sin all the race of mankind had been in a desperate condition If you appear before Christ in the great day in your Sins you will not be able to stand in the Judgment 2. The more and greater your Sins have been the more fearful will be your Condemnationâ— Great Sinners have most of all need to fly to Goâ— for a pardon for the
something pecuâ—iar in this there is a root of Atheism at the botâ—th of it for what difference between saying here is no God and thinking he may be imposed â—pon and we can hide our selves from his knowâ—edge and judgment Hence that challenge Jer. â—3 24 Can any hide c. 4. Hence as long as you thus ly your Sin is not forâ—iven Not only doth not this remove the Guilt â—ut is an evidence that it is not taken away If â—ou were Unregenerate before this proves that you are so still till such Sins are repented of â—here is no evidence of a through Conversion â—or when God pardons a sinner he forgiveth all his past sins and that is in the way of Repentance And if you are Regenerate yet the sin is not forgiven before committed nor then neither but in â—he Gospel way viz. in Confessing and Forsaking 〈◊〉 seeking Mercy through Christ which you cannot do whiles in such a frame And how fearful a thing is it to have Sins lying out against us for which we have no Sealed pardon 5. If therefore God lets you alone in this way it is a fearful Judgment It may be you please your selves in this that you are not molested in your minds but alas there is nothing more tremendous As there is not a greater mercy than to make sin too hot for us and so to drive us to the refuge that is set before us so there is not a greater witness of Gods wrath than to let men alone in their sinful courses to please themselves in them and hope to do well enough for all Hos 4. 17. It is one of the last steps God proceeds to before he brings them to ruine 6. There is a time coming when God will bring you to a reckoning for these things and then Conscience will roar The Holiness and Righteousness of God oblige him to see to his own Glory and the honour of his Law delays then are no discharges nor is there any escaping of his righteous Judgments but by timely betaking to his mercy till we do so weâ—ly open and there will be no avoiding it God hath not forgotten though you have and you shall know it too in due time He will fall upon you and then your drousy Consciences shall be full awake God will set it upon you and yoâ— need not have a worse Fiend to Torment you 7. And this may possibly be when it is too late 〈◊〉 may be not before your Soul stealeth into another World and drops into the hands of Devilâ— There are some such Wretches who dy like Lamb but in a moment this rending Lyon falls upon them It may be on a death bed when you have spent a life in sin and lived secure and now time and opportunity is past and God will not give you Repentance but open your eyes to see what you have been doing and then let you see whether you are going and the pit into which you are entring and what a terrour will this be 8. And if God doth give you Repentance at length this will wofully embitter it If you are his Children you shall repent and be forgiven because your state of Justification is secured but you shall be brought to it by Repentance and what deep wounds will these reflexions give to your Souls Be then warned and perswaded to beware of indulging your selves in this course and if you have done so already Do so no more but bitterly bewail it before God and make hast to get the Sin of it forgiven and be sure to put it into your self judging when you aggravate your sins in your humble acknowledgments 2. We now proceed to consider the Author or Efficient cause of this distress and that is God himself on his Hand that was upon him and brought him into this terrible condition and it was not an ordinary dispensation he therefore sets it forth 1. By the pressure of it it lay heavy on him 2. By the constancy of it it lay so Day Night long and without intermission The hand of God is a Metaphorical expression for he is a Spirit hath no Body and so no members it is therefore frequently used for his executive power by which he doth things whether in a way of Mercy oâ— of Judgment and so the anger and wrath of God is frequently in Scripture expressed by his hand and also it is Metonymically put for the effects themselves in which this anger appeareth viz. The Judgments or Afflictions that men are under and so it is to be understood in our Text So 1 Sam 5. 11. The word Heavy is a Metaphor from 〈◊〉 great weight laid upon one which he is not able to stand under without sinking Hence The distress of Conscience from Gods heavy hand DOCTRINE THe sore distress of Conscience that men are broughâ— into for Sin is because of Gods hand lying heavily and continually upon them That both Godly and wicked are sometimes in such distress hath already been observed and how heavily it lyetâ— on them that which now is before us is to enquire How or whence it cometh that they are iâ— such anxiety It is certain that man himself doth not willingly or upon choise bring himself into this trouble though he doth morally procure 〈◊〉 for himself for he doth all he can to keep 〈◊〉 lence to hide to maintain quiet and security iâ— his mind and to benum his Conscience into deâ—olency yea Conscience it self is through the deâ—lement that is in it prone enough to be rocked asleep and ly still and too often doth so in good men as David Satan also useth it as one of his great stratagems to hinder Unregenerate Men from Conversion by keeping all quiet within and is afraid of the least trouble of mind in â—one of his own lest it should issue in the dethroâ—ning of him and subversion of his Kingdom in the Soul for which end he spares none of his cunning by himself and his instruments to prevent or put a stop to all awakenings of Conscience in them and though he hath a peculiar spite at the peace and tranquility of Gods Children and for that reason when Gods hand is heavy upon them he endeavours to lay on load â—ill he breaks them yet when he hath by his policy drawn them into any sin he would keep them senseless as long as he can hoping so to have greater advantage on them afterwards Now â—ur Doctrine fully resolves this Enquiry Three things may here be searched into 1. That God is the author of this trouble by laying of his angry hand heavy on the man 2. How or after what manner he doth this 3. Why or for what end he doth it 1. That God is the author of this by laying his â—ngry hand heavy on the man There are two â—hings in this Conclusion 1. That God is the author of it It is in it self a â—ore evil though by the over ruling Providence of God it is made to issue
way that will not be grateful to us Anger 〈◊〉 God is not a passion as it is in us for such cannot belong to him by reason of the Infinite perfection of his nature but it is the acting and manifestation of his will in which he shews his displeasure at sin and is therefore to be seen in the effects of it the moving cause of it is sin but the anger it self is to be read in the Efficiency of God and that is the Testimony he beareth in which he makes men to know that he will not bear sin at their hands but they shall smart for it so that though he may keep silence a while and men grow secure upon it and presume on â—mpunity yet he will not so let it pass but find an opportunity to let men see that Sin is not pleasing but provoking to him Psal 50. 21 22. For this God himself keeps a book of records and maketh Conscience to keep the accounts that in due season he may reckon with men and animadvert upon them 5. If God intend the man good he will bring him to Repentance of such sins There is but one way to forgiveness and Repentance belongs to it Acts 5. 3. And this not only concerns such as are not Justified in order to the Justification of their persons but the Children of God in order to the forgiveness of such sins as they fall into after Justification for though God will forgive them yet he will not do it in any other way but this and indeed the Glory of God is concerned in his applying a pardon to them in this way it is in this Repentance that he makes their sin bitter to them and so they are made to see the rich mercy that appears to them in their forgiveness In this Repentance they are made to justifie God in his righteous Judgments and so to ascribe their pardon to his rich Grace In this Repentance they are made to loath themselves and their sins and are so broken off from them and turned from sin to God and so fitted to live to his glory all which tends to his honour 6. In order to this Repentance God will awakeâ— Conscience and make it to charge the sin home upon the man For God deals with him as a reasonable Creature Now the very reason of Repentance is a discovery that we make of our great folly in what we have done and the mischief arising from it which maketh us ashamed of it sorry for it loath our selves by reason of it confess and bewaâ— it to God ask his pardon and draw up a purposâ— to relinquish it and never again to have any thing to do with it there must therefore be such a discovery made to us and in us in order hereunto for we naturally approve of sin and call gooâ— evil which approbation is that which draws 〈◊〉 to the commission of it which we must be madâ— to see the folly of and for this Conscience is 〈◊〉 sed both to put us in mind of the sins to chargâ— them upon us to shew us the Law and our danger by it and all the aggravations attending ou◠〈◊〉 Thus God sets mens sins in order before them 〈◊〉 50. 22. 7. And now all these cunning tricks and covers will 〈◊〉 to the stings of Conscience Doubtless they are â—â—eat aggravations of the sin both in that they â—iscover abundance of the malignity of the heart â—nd because there are so many more sins added 〈◊〉 the first by seeking to hide it and the wound â—lso must needs fester and grow more hard to 〈◊〉 by all the hardness of heart that is hereby â—ontracted So that it must needs be a bitter reâ—â—ection to remember I not only fell into such a â—in but lived in it I hid it I was loth to let it go I neglected the means of recovery I hardened mine heart I thought to abscond from an all seeâ—ing eye I used Guile c. All of which giveth Conscience advantage to reflect the more furiously USE Let this then be a solemn word of warning to all that use this course and please themselves in 〈◊〉 And let me address this word both to the Regenerate and the Unregenerate Are there any that have been drawn through Temptation into sins which your own Consciences say ought not to be done and hath this been the course that you have taken to ease your selves of the trouble of them by hiding dissembling excusing denying or putting them from your thoughts and have you present quietness upon your so doing and it may be it hath been some years since and you still find no molestation and now you hope all is well and you shall hear no more of them Let me offer these few things to your solemn consideration 1. All this doth not remove the Guilt contracted by such sins There is a certain Guilt cleaves to every Sin as it is a transgression of the Law of God and exposeth us to suffer the evil threatned which it highly concerns every one to get removed and the man is in a woful case so long aâ— that abideth on him and all endeavours that wilâ— not help to take it off are unprofitable Well this course you take is not the way to remove it but will encrease it it is but to add sin to sin and a new Guilt to an old one This hiding is of it self a Sin and the means used for it are so many Sins How deeply then do you run on the score in this way whiles you hide your sins you will never fly to the Blood of Christ to have them washed away and so long the imputation remains and they are your Sins 2. When you have done all you cannot hide them from God What though you keep them from the sight and knowledge of men They believe your denials or are satisfyed with your excuses and hereby you prevent censures or reproach for the present How poor a thing is this Man is not to be your Judge but God who knows all your secrecy is to him as the Sun light midnight and noon day are alike to his all knowledge when no eye seeth he looketh on and maketh an entry your denyals signify nothing to him who know and cannot be mistaken your fig-leaf excuses cannot cover your nakedness but he seeth through 〈◊〉 to what purpose then will this be when he â—hall tell you I know and am a witness Believe â—e truth of Psal 90. 8. Thou hast set our secret â—ins in the light of thy Countenance 3. All these tricks are a provocation to him and he 〈◊〉 them foolishness You may think your selves 〈◊〉 and politick when you thus wind and douâ—le but he Laughs at your egregious folly in it â—sal 2. begin And needs must he be angry at these â—ourses for what are they but an essay to put a heat upon him than which what higher affront â—an be offered And if they be sinful they must â—eeds displease him but there is
are apt to Endeavour as to the â—â—â—ter as it is vain for God knows us better than we do our selves 1 Joh. 3. 20. So it is sinfuâ— When men think to be safe by keeping silencâ— and so do not freely lay themselves open befoâ—â— him this is an Atheistical thought that God shâ—â— not know it and must be withstood In refeâ—ence to the former how far confession is to â—â— made to men will be after considered only oâ—serve that if we cannot keep our sin from takinâ— air and coming to light but by some other siâ— in the hiding of it we ought not to suppress it for this is but to add sin to sin and sometimâ— more nefandous sins than the first that we woulâ— hide if David had so done he had not addeâ— Murder to Adultery The telling a ly to keeâ— a sin secret by a flat denial of it is contrary â—â— sincerity of heart and if we confess our â—â— affectionately to God yet if we ly to men at â—â—â— same time our confession will not profit us 2. We must not hide the sinfulness of the fact â—â— any unjust pretences or excuses It is not enougâ— to say we have done the thing and sinned â—â— it if we mince the matter and seek to make it a excusable as we can Here observe 1. We must not go about to make any sin littâ—â— when we are confessing it I did not do well might have done better I was not so careâ—â—â— as I ought but it was but a circumstance or â—â— considerable matter I hope it will not be impâ—â—ted this is a vain confession All sins indeâ—â— are not alike but to confess any so diminâ—tively is to trifle this is next to saying spâ—â—it it is a little one It saith we are not convinced â—â— the malignity there is in all sin 2. We must not put the blame of it from our selves â—o others and so make our fault the less We did â—ot well indeed we should have been more watchâ—ul but we were provoked allured the temptatiâ—n was great and these or those are to blame for â—â— but for whom I had never done it thus our â—irst Parents Gen. 3 Thus Aaron Exod. 32. 22 â—â— It is very common and men think they ease â—hemselves much with it not considering that â—thers may tempt us but if they prevail it is with â—ur consent 3. We must not throw the blame upon God Someâ—â—mes it is so there was a tacit reflection in that â—â—â— 3. 12. The Woman thou gavest me c And â—ow ready are we to say What would you have â—e to do I have no strength of mine own and â—od left me how should I resist I am sorry but could do no better against this we are cautionâ—â—â— Jam. 1. 13. In a word all that belongs to sinâ—â—l silence is to be avoided and the contrary praâ—â—ised if we would so confess as to obtain mercy PROPOSITION V. In our Confession they must be our own sins and we â—â—st charge them home upon our selves There are â—o things in this 1. They must be our own sins The Psalmist puts â—â— title of property of his Sin four times in this â—se and see 2 Chron 6. 29. Ezek. 7 16. We â—â— indeed called to confess the Sins of others on â—ouble account 1. As we are concerned with them We have not only our Personal but our Relative concern too about Sin Confession is a proper adjunct of Prayer and must accompany the petitions in which we seek mercy of God and the averting of his Judgments Now there is the consideration of a people as one body in which every person is a Member and there are the Sins of others which we have avoided that ly upon the Land and the whole is obnoxious by them such waâ— Achan's sin Josh 22. 20. There are the Sins of Rulers which have great influence such was that of Saul 2 Sam. 21. begin and of David Chap. 2â— begin and of Hezekiah 2 Chron. 32. 25. These are to be confessed by every one Dan. 9. 4 5 6. And this belongs to that mourning commended Ezek 9. 3. There are Sins committed in Churches by some which make God angry with such Societies when God indicts Jerusalem he said there are these and those in thee Ezek. 22. 7. c. 〈◊〉 Rev. 2. 14. And upon it he calls the whole to Repentance verse 16. And there are those Sins 〈◊〉 Families that expose them to special Tokens of Devine Displeasure God sometimes deviseth Eâ—â— against a particular Family for the provocation 〈◊〉 some in it as in Eli's case all therefore in it â—â—pecially the Governours ought to confess their Family Sins thus did Job Chap. 1. 5. and a suspiâ—â—on of it moved him to that Yea there are pâ—â—vate Sins of others to which we may be accessarâ—â— and ought therefore to confess them lest we aâ—â— suffer with them for we are not innocent 2. As we are concerned for them There iâ— duty of love that we owe to our Neighbour and among other ways in which we are to express it one is to pray for them and particularly that their Sins may be forgiven Jam. 5. 16. We should desire their Salvation and as long as they ly in sin and are not converted and healed they are far from it it may be they are Kard hearted and do not see or confess their own sins we should do it for them and beg that God would give them an heart to see bewail and acknowledge them to him So did Moses on the account of them Exod. â—2 31. But our first and great business is about our own Sins such as we have contracted Guilt to our selves by for 1. It is our own Salvation that we are nextly and principally concerned about We ought indeed to seek the Salvation of others but nextly our own Our love to our selves is the Rule of our love to others and the first thing we have to do is to see that the peace be made between God and us â—ow they are only our own sins that stand in the way of our Salvation and if they be forgiven us the Sins of other men shall not ruin us and if we be reconciled to God we shall certainly be saved that is consolation enough Mat. 9. â— Thy Sins are forgiven thee 2. They are our own Sins that we shall be called an account for in the Day of Judgment We shall â—ot answer for other mens Sins farther than they were ours Rom. 14. 12. 2 Cor. 5. 10. The Great judgment will be personal and God will proâ—ed with all individuals as they shall be found Our business is that we may stand in the Judgment that we may hold up our heads with comfort in that day that none of our Sins may then rise up against us 3. We cannot cordially confess other's sins if we aâ—â— not first confess our own If we hide them we do not sincerely lay open others There is not 〈◊〉 greater sign of an Hypocrite than to
pleads with young ones to husband their youth well Eccl 12. begin There will be many encumbrances of life afterward which now burthen them not and when old age siezeth them it will greatly unfit them for it who did not engage in it before 2. Whiles the Gospel is dispensed to them powerfully and faithfully This is another special season Here observe 1. That the Gospel Ministry and Ordinances are the ordinary instruments by which God Converteth Sinners He hath seen meet to make this the appointed way of promoving the Salvation of men 1 Cor. 1. 21. Rom. 10. 17. Where he sendeth not these it is an awsul sign that he hath none of this work to do there 2. That they are the Gospel truths by the dispensation whereof he useth them as instruments They are moral instruments and therefore their business is to treat with men and the matter of the treaty is these great truths that declare the Counsel of God and the way wherein Sinners may come to enjoy him in and through Jesus Christ 1 Cor. 2. 2. 3. Hence the faithful dispensation of these truths is that which gives men all the advantage to seek and find God Their work is an Embassy 2 Cor. 5. 20. And the business is Reconciliation which is to be advanced by opening the terms and urging of them suitably If then they are faithful and do seriously and solemnly pursue this design there is all that can be expected of instruments by way of information and excitation Legal Preaching sufficeth not for this but Preaching Christ and the way of Peace by him and the more there is of this the more is the advantage of such a people 4. Hence when these fail this advantage is greatly impeded If then the Gospel is no longer Preached among a people it is a Judgment and a sign of his departure If instead of such dispensations there be such who Preach false Doctrines who blow up men with opinion of their own abilities who corrupt the pure stream of Gospel Truth or Proach unprofitable things needs must these impede this affair 3. Whiles the Spirit is pleased to accompany the means with his powerful influences This is a special finding time And here observe 1. That our sincere seeking of God depends on the Spirits operation He first seeks us if ever we seek him We must have a principle of Grace for it else we cannot do it and that must derive from him who is the God of all grace 1 Pet. 5. 10. All our own moral powers can never exert this 2. There are times when he is more plenteously poured out upon men Not only is there a more powerful Ministry at one time than another but also more of the efficacy of Grace on the hearts of men when Sinners come flocking in apace at the call of the Gospel and the reason why it is so at any time is because the Spirit sets in powerfully with the means They may be the same and the labour in dispensing them as great Isa 33. 15. 3. There are times when he applieth himself to this and that person in particular as he did to Lydia Act 16. 14. And this is not always but at certain seaâ—sons which are arbitrary and he acts his liberty therein This he doth sometimes to one sometimes to another and when it is so it is an happy opportunity he is now very near and ready to be found when he stands at the door and knocks it is but opening to him 4. There are times of his withdrawing in both respects He sometimes lets a faithful Ministry be an unprofitable one to such as sit under it his Servants toil all night and catch nothing they complain as he Isa 49. 4. I have laboured in vain c. And then it becomes an hardning Ministry as Isa 6. 9 10. a savour of death 2 Cor. 2. 16. It will be hard finding of God at such a time as this 5. And there are times when after a great while he cometh again The Spirit withdraws and mens hearts grow hard but afterwards sometimes he comes again before he utterly giveth them up they have awakenings and remorces and now he is also near 4. When God brings his Judgments on a people And here 1. These Judgments whether publick or personal are Testimonies of Gods displeasure at men for neglecting to seek him He herein witnesseth his righteous anger at them and the reason is because they have not sought him but something else instead of him Jer. 2. 17. Isa 57. 17. If they had not forgotten him he had not fallen upon them 2. The proper design of these Judgments is to awaken them to seek him A professing people may so far provoke him as to fall upon them in his fury and make his Judgments a Sword to cut them off but it is not so at first they are part of his Discipline hence called his Corrections and God speaking after the manner of men tellâ— them what he expected Zeph. 3. 17. I said thouâ— wilt receive instruction c. 3. He is wont to stir up some at least of his Servanâ—â— to take this occasion to be earnest with men He affecteth them and makes them to cry aloud they see his anger and are afraid and upon it blow the Trumpet Thus in the times of the Apostasy of Israel and Judah God sent such Prophets to them who dealt faithfully with them 4. And he usually toucheth mens hearts at sucâ— times Indeed it is a natural operation of Judgments to put men upon thoughtfulness but thâ— Spirit is wont to set in and put such a people atâ—least many of them upon enquiring after hiâ— mind and to affect them with Convictions of sinâ— and fear of his Wrath. And this is a great advantage now to seek him 5. If all this be neglected he is hereby grievouslyâ— incensed It is an high provocation and he now thinks of withdrawing Hos 5. 15. Nay someâ— times it arrives at that that because all means aâ—ineffectual and they grow worse by them he deâ—clares resolutely to come at them in this way nâ— more but abandon them to destruction Ezek. 2â— 13. And then what a wo case are they in USE 1. For caution Let none from the prâ—mises conclude that his time is past I know somâ— troubled hearts are apt to be shaken by such awâ—ful truths and the adversary is ready to set iâ— and perswade them that their day is done anâ— so sink them into despondency To prevent this â—â— me offer these things 1. That none hath Scripture warrant so to conclude Gods purposes concerning individual persons on this account are reserved with himself nor hath he given us any Rules in Scripture to determine it concerning our selves or others there being but one Sin there branded for unpardonable all others may be forgiven Mat. 12. 31. Now we are to â—â—tch our hope and regulate our selves in our duties by the revealed will of God 2. The arguments that such are wont to
afraid of this holy God USE II. Let it be to caution the Children of God against mis judging about this affair Possibly you have fallen into some sin your hearts have smitten you you have been humbled confessed sought earnestly to be forgiven for Christ sake and had some iâ—ward witness that your prayer hath been heard but now you meet with floods of affliction and temptation and are particularly tempted on this to question your being forgiven but suffer not this Temptation to remove you from many good evidences and that on a double account 1. Let it not make you to call your state of forgiveness in doubt Such Providences indeed call us to try our selves but not to entertain sinful doubts say not that your persons are not Justified you will so condemn David and other of Gods precious Saints Your state may be good and yet God angry at you and there may be sins not actually forgiven Justified persons may be under Gods displeasure and need new forgiveness if once you were Justified that remains you can never fall out of the Grace of God 2. Neither let it make you to conclude that this very Sin is not forgiven You are ready to say surely God is angry else he would not follow me with such afflictions if he had forgiven me this anger had been turned away and he pacified to me herein you argue on a mistaken principle God doth not always afflict in anger he is angry at his own so long as they ly under sin unrepented of but he can administer correction in love Heb. 12. 6. And though there be an anger of love in some Corrections yet there is a Chastisement which is without anger at us in meer pitty wisdom and tenderness toward his Children USE III. Let us take heed of rash judging of Gods people on this account It may be we have known them to fall into some sins that have been scandalus or we hear them complain of some sins that distress them we have seen their sorrow and bitterness and the most satisfying testimoniâ—s of their Repentance but for all God follows them with remarkable grievous afflictions and we are ready to think God is still angry something stands out against them they have dissembled c. But let us take heed of this Gods Judgments are a great deep He may have freely forgiven them and yet for holy ends thus exercise them to humble and do them good in the latter end Let not such unsearchable things weaken our Charity USE IV. To exhort us suitably to acknowledge and submit to God in this respect Find no fault though it be so be very thankful for any evidence of his gracious forgiveness and adore him In all that he doth Believe that you need such things as these and that he can and will make them work for your good and accordingly endeavour to do your duty by being humbled under his mighty hand labouring hereby to embitter sin to your selves and especially such sins as have more peculiarly dishonoured him and let it make you more watchful to your selves and put you upon the exercise of faith patience humility so shall you in due time reap the peaceable fruits of righteousness by it Prop. 2. That if by prayer they have settled their pardon these floods cannot come nigh them to hurt them if forgiveness be secured afflictions shall noâ— harm them That which lies before us to enquire is Whâ—â— security against harm by these floods those whose pardoâ— is settled do enjoy That their lot may be to live in trouble sometimes hath already been observedâ— Jeremiah Baruch Ezekiel did so and that they may have a deep share in those troubles besideâ— many grievous personal afflictions befalling them they have no illimited promise of security against these things we are therefore to enquire How this notwithstanding they shall not hurt them And so we may see what advantage their Justification and forgiveness affords them in a day of sore affliction above other men Here then observe 1. What difference there is between the Children of God and other men at such a time 2. What difference between the Children of God who are under the guilt of some sin not actually forgiven and those that have in a way of true Repentance and renewed faith recovered their peace 1. What difference there is between the Children of God and ungodly men at such a time And that it is very great will appear if we consider 1. Though both suffer from Gods anger yet there is a vast difference in that anger God may be displeased at his own Children and in that displeasure smite them but yet his anger at them and that which he expresseth to ungoldly men though alike in the Providences yet are of a divers nature in the principle whence they proceed He treats them as enemies but these as Children he not only is angry at but hates them but though offended at these he loves them see the difference Isa 27. 11. Psal 89. 32 33. They may be thrown into the same furnace but one as dross to be dealt with accordingly the other as good mettal which though mixt with dross must be melted and separated 2. The operation of those Afflictions is vastly divers and thereby God discovers what his thoughts are concerning the one and the other They do not alike improve these providences which is from the influence of grace on the one which is with held from the other for 1. The everlasting state of the Justified Believer is safe under all these afflictions Whatever tossings and changes he here passeth under it is certain he shall never finally miscarry if he loseth every thing else even life it self he shall not lose his Soul the Everlasting Covenant stands fast and cannot be broken 2 Sam. 23. 5. The end will be peace Psal 37. 37. This is all the trouble that he shall over meet with and when it is over he shall have peace for ever nothing shall separate him from Gods love Rom. 8. 38 39. But the wicked are not so these are the beginnings of sorrows and a prologue to more awful miseries that are to come afterwards they are the fruits of the Curse whose operation will be to bring them to the pit where there is no hope 2. The afflictions themselves are under a promise of a good issue Though they are for a while molestful and hard to bear yet they shall work to an happy end the Psalmist could allot on this Psal 73. 24. And the Apostle confirms it Heb. 12. 11. The furrows are watered with affliction but there is is a joyful harvest to be produced Psal 97. 11. 126. 5 6. Whereas ungodly men are under a threatning we are told Psal 7. 11. God is angry with the wicked every day and this anger will work till it hath brought them to a fearful end the Godly have light beyond their darkness but the Wicked are led through the present obscurity to outer
these are inâ—â—â—gated by reason and election How-often therefore are men called upon to Consider Psal 119 59. 39. 3. Isa 1. 3. 3. That which renders this Service pleasing to Gâ—â— is when it is done with cordial love to him and â—â—wayes Though God requireth an outward service and the neglect of it discovers our disobedience to him for if our heart were right it would prompt us to our duty yet this alone will not satisfy him as he knows the heart so he requires it Prov. â—â— 26. Outward services that proceed not from 〈◊〉 principle are Hypocritical hence that complaint Psal 78. 37. Ezek. 33. 31. Now obedience is therefore called love Gal. 5. 6. 2 Tim. 1. 13. Hence loving God and keeping of his Commandments 〈◊〉 an infeparable connexion Exod. 20. 6. And indeeâ— love is the closing Affection which carrieth us 〈◊〉 our object and uniteth us with it it saith that 〈◊〉 conceive an infinite amiableness and desirableâ—â—â— in him and his service and therefore we serve 〈◊〉 with delight 4. That men may be driven to this external serâ—â— by a principle of fear There is a two fold 〈◊〉 mentioned in the word of God one proceeds 〈◊〉 the Spirit of Adoption the other from a spirit of â—â—dage the former of these is a filial fear and â—â—â—perly belongs to the Children of God and is essential to new obedience that all Religion frequently called by it and it is proper to that 〈◊〉 we owe to God in as much as he is infinitely love us and the genuine love of an inferiour to superiour involves a fear in it viz. a reverential respect which makes us keep our distance and to be very cautious of doing ought that may displease thus Jacob called God the fear of his father 〈◊〉 Gen. 31. 53. The other fear ariseth from a â—â—â—vile Spirit under which all men in their natural 〈◊〉 are in bondage and though the Children of men do generally suppress it yet God when he â—â—â—aseth toucheth the Conscience and awakens it and then terrours sieze it and the man is horribly 〈◊〉 of the wrath of God And because in this â—â—â—viction he is made to know that his sins have â—â—â—sed him to this wrath and assured him that 〈◊〉 live in them they will bring him to destructiâ—â— it rouseth him up and sets him on doing duty and abstaining from sin but he doth not do this because he loveth obedience and hateth sin but â—â—â—â—use his Conscience terrifieth him he dareth â—â— no otherwise and how many such instances are 〈◊〉 Scripture Hence that remark Psal 78. 34. 5. That Unregenerate and carnal Professors have 〈◊〉 of this love in them and are therefore acted by 〈◊〉 fear To love God and to make a free choise 〈◊〉 his service is a fruit of special saving Grace 〈◊〉 found in none but the Regenerate There is a 〈◊〉 love which men are sometimes for a fit stiâ—â—â—ated by viz. When God hath remarkably devered them from some great trouble they are for while affected with it and very zealous but it is soon over and they grow cold or they Idoliâ—â— the mercy and forget the author but this fear â—â— the root of the carnal mans Obedience Isa 33 â—â— Most Hypocrites have an â—wakened Conscience and a legal spirit attending it which drives theâ— to duty as a drudgery and keeps them to it as â—â— severe master Conscience tells the man there â—â— hell and damnation or there are terrible Juâ—â—â—ments c. and thus like a dog he dares not 〈◊〉 upon the thing that he would â—ain be at lest â—â— should be beaten for it And indeed by this 〈◊〉 God holds the command of mens Consciences and by it he in a great measure governeth the world and restrains the unruly lusts of men from breâ—â—ing forth into that height of exorbitancy which otherwise they would soon rush into iâ— left withâ—â—â— any bridle upon them whose heart is set in them to â—â— evil and would carry them to the height that the greatest monsters of men ever arrived at 6. That there is a mixture of these in Gods 〈◊〉 Children and their love is not always so powerful 〈◊〉 so they are sometimes exposed to this fear What â—â— remarked in 1 Joh. 4 18. is not accomplished â—â— this life perfect love casteth out fear The 〈◊〉 have sinful corruption remaining in them thâ—â— sometimes so prevalent that it suppresseth the â—â—gorous exercise of Grace and they are led captive â—â— the law in their members and as God makes use â—â— the Spirit of bondage in the Conversion of his â—â—lect so sometimes he awakens it in believers whâ—â— they grow remiss in their obedience for thougâ— they do not receive it again yet it not being whoâ—â— taken away it is sometimes roused in them They â—â—ve a rooted love of God but the exercise is â—â—â—ped by sinful temptations and God terrifies â—â—em and makes his judgments to amaze them Psal 119 120. Job 31 23. How often doth David â—â—â—â—lain of terrours that affright him of arroâ—◠〈◊〉 stick in him and drink up his spirits But there â—â—â—â—â—erence between that in the Children of God 〈◊〉 in unregenerate men in these they proceed â—â— further rise no higher whereas in those they 〈◊〉 to awaken their love again and revive their 〈◊〉 these fears help forward their Repentance 〈◊〉 This fear hath a force in it and will carry men â—â— forther than it drives them There is a vast disâ—â—nce between the motives that arise from this 〈◊〉 and those that proceed from love There is â—â—eet attractive in love because it naturally craâ—â—â— union with its object which carrieth it forth 〈◊〉 great spontaneity Love would always be 〈◊〉 and please it s beloved Whereas there is more of compulsion in fear though it also works 〈◊〉 the man and puts him on a choise yet it is not â—â—â—olute but hypothetical In a word love seeth an â—â—â—â—ableness a desirableness in the Service of God 〈◊〉 it is in it self good and pleasant and preferaâ—â—â—â— Psal 19. 10. Whereas fear alone doth not take â—â—ay that natural aversness that is in us to obeâ—â—â—nce it alters not our false principles but we still 〈◊〉 good evil only it makes us apprehend the danâ—â—â— arising from the threatning which we count â—â—reasonable but because we cannot otherwise avoid the threatned misery we chuse rather to abstain from such sins and practice such duties thaâ— suffer what is denounced Hence it is an unâ—â—â—ling willingness that is produced our obediencâ—â—â— like the service of a slave who must do what he â—â— bidden but it is a burden to him Mal. 1. 13. 8. That severe providences are used by God to quicâ—â—â—â—â— this fear in men As the promises are of use to â—â—cite love so the threatnings to stir up fear 〈◊〉 the hardness of mens hearts maketh them to â—â—â—pise threatnings God therefore executeth thâ—◠〈◊〉 so to make men afraid Now to these belong 〈◊〉 awful judgments which men in this life are exâ—â—â—â—â—ed to