A Wilderness of Trouble Leading to a Canaan of Comfort, Text

A Wilderness of Trouble Leading to a Canaan of Comfort · Text

p. 149A 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 p. 150way 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 Ʋriah, 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 Ʋriah 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, p. 151that he might under ſome Warlike Adventure, place him in the way of Death; ſo to free David, as he deceitfully thought, both from Ʋriah'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 language of a melting Heart, breathing out a compaſſionate Lamentation, after Pardon deſired, obtained, and ſealed. The cauſe of fear was paſt, Nathan had declaratively removed it upon his acknowledgment; The Lord hath put away thy Sin, thou ſhalt not die. God had put away p. 152his Sin from before him, becauſe he loved David; but David could not forget his Sin, becauſe he loved the Lord. Love maketh God forget it, and the Sinner to remember it: David's love to God, ſo freely forgiving ſuch hainous Sins, did increaſe daily, and with this love his ſorrow grew, that he ſhould ſo ill requite the Lord; the thought of it carried him more and more into God's Preſence, whoſe Purity and Brightneſs meeting with the light of David s Conſcience, repreſented his Sin more clearly, as ever before him. When he conſidered what God had done for him, and what he had now done againſt the Lord, moving common Enemies to blaſpheme, he was even aſhamed and confounded, ſo Planet-ſtruck he was, that he could not, durſt not lift up his Face,Tacita ſudant praecordia culpâ. Juven. he is at the Meridian, Zenith, Vertical Point of Shame, he could not mount higher. The End, why it was penn'd and publiſhed was, partly in reſpect of himſelf, to get further aſſurance of God's repromiſed Favour in his own apprehenſion; and partly, with reference to others, to leave a ground of encouragement for poor Souls that fall after Baptiſm (againſt that Spirit-quenching Doctrine of the Novatians, who leave no room for pardon of Sin after Baptiſm) or Repentance, to aſſure them it is poſſible they may be forgiven and received into Favour; p. 153as alſo, to leave a pattern of Penitency to all Poſterity: After grievous falls, even into …reſumptuous Sins, it is poſſible Men may …e raiſed, return'd, and entertain'd; but it …uſt be done thus, after the pattern ſhewed …s in this Mount; ſuch Sins will be ever be…ore them, in Memory and Deteſtation, and …he burden will be intollerable; ſo that they …ill often cry out with David, My Sins are …er before me!

The meaning may be thus unfolded; as …f David had ſaid, and enlarged himſelf after …his manner:

Firſt, I am mindful of my Fault, as if it …ere written upon every Wall; God hath …orgiven the Guilt, that it ſhould not redound …o Condemnation: but my Conſcience cannot …et go the Memory of that I have done; in …he Day-time I think of it, and in the Night … dream of it; as my Book it is when I reade, …nd as an Image when I pray, (ever before …e); while I am alone, it doth accompany me, and when I am in Company, the thought …f it doth not forſake me: Whither-ſoever … go, that woful Story is ſtill preſented with all the aggravating Circumſtances: Bathſheba defiled, Ʋriah ſlain, a harmleſs Sacrifice, and both by David; a Man called from the Sheep…ook to the Scepter, raiſed to higheſt Dig…ity out of deep Obſcurity, and honoured with ſuch a Style, as never any Man had: Oh Ingratitude! Shall not all Men in all p. 154Ages, cry out upon David, that he ſhould ſo far forget God, as to leave his own, many of his own, and to take his poor Neighbour's Lamb to dreſs for his Stranger? Oh fearful! Theſe or the like are my thoughts by Day, and no other are my conceits by Night; in Company I am alone, and while I am alone, I have theſe Companions, My Sins are ever before me!

Secondly, I am wonderfully troubled about it. For me-thinks mine Eyes and Ears have no other Object; I ſee my Sins in that order as they were acted; Idleneſs firſt, but followed with Adultery, firſt of the Eye, next of the Mind, and laſtly of the Body; Adultery is attended by Drunkenneſs-active (he made Uriah drunk) and that Drunkenneſs by Murther. See the Bead-roll, viz. Idleneſs, Adultery, Drunkenneſs, and Murther, and hearken to the cry of them, one anſwering another, but all are againſt David; one was occaſioned by another, and the former ſtill puniſhed in the latter: Many and fearful they are, more hideous than Hell, purſuing me like ſo many Furies into every place, as, of the whole Army, accuſing me of Negligence and Security; of Bathſheba, bewailing the ſtain of her own Body, and her Husband's Bed; of Ʋriah's Blood calling from the Ground for vengeance; of all my Subjects, brought in danger by their Prince's Folly; yea, of all the Birds in the Air, whiſtling p. 155David's Crime on every Tree; of Heaven and Earth, groaning under the burden of ſuch a Report, That David, a Man after God's own Heart, ſo beloved and advanced, ſhould be thus fouly overtaken; and laſtly, of Jeſus Chriſt, ſhewing his Wounds rub'd up afreſh by theſe Abominations of mine: What Ear …an endure, or Heart hold to ſee and hear his …ins thus ſet in order before him?

Thirdly, I am horribly afraid, not ſo much …f Damnation (God hath graciouſly put away my Sin, I know I ſhall not die) as of the ugly face of Sin; at firſt it was not apprehended by me, (I little thought of what I how feel) but now it is preſented to me in true Colours, black as Hell, bitter as Gall, and more heavy than Mountains; the pleaſure was ſmall and paſt, but the bitterneſs …s preſent, and doth far exceed; it was momentany that delighted me, but laſting that …exeth me: I am aſhamed of every paſſage, that I, knowing ſo much, and profeſſing the contrary, ſhould be ſo fooliſh and forgetful; …irſt, to perpetrate the Act, then to cover it with Fig leaves; as if any Perſon, Thing, or Act, could be hid by any means from this bright Eye of the Word? Well may God be hid from me, but I can never be hid from God; All things are naked and open to him. Sin deceiveth moſt when it promiſeth moſt, and bringeth a Curſe with its ſweeteſt Morſels; p. 156being like that Gold which ever brought deſtruction to the Owners of it.Aurum Tholoſanum. Or like that Horſe which had all perfections that could be named, belonging to an Horſe,Of Cn. Cejus. for ſtature, feature, colour, ſtrength, limbs, comlineſs; but withal, the Owner of him was ſure to die an unhappy death. This is the miſery of Sin, how pleaſant, profitable, or advantagious ſoever it may ſeem to be unto Fleſh and Blood, it hath always Calamity in the end, it ever expires in Trouble.

Fourthly, I acknowledg all, not confuſedly, as before, through the light of Conſcience, but diſtinctly, and feelingly, by the Light of God's Word, cloſing with the light of Conſcience. All this while I went about to pleaſe my ſelf, but now I find by woful experience, that the things which I have done, diſpleaſe the Lord; and therefore now, I deſire my Repentance may be anſwerable to my Sin, (i. e.) multiplied, and ever before me; that others may hear and learn by my example, how deceitful Sin is, taking away from Men, what it promiſeth to bring, viz. Pleaſure and Contentment; and for one pleaſing ſight or touch it preſents, it preſents an ugly face for ever after. O that Men were Wiſe aforehand, or would be warned by my Example, thus tormented p. 157with 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 p. 158of 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 p. 159many 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 …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 …rue Penitent?

Firſt, The Time when; is either in our Life and Health, or at the hour of Death; …ometimes, and to ſome Perſons it is pre…ented in both: To all thoſe living under …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 p. 160Friends, who do it privately in Love▪ not carrying their Teeth in their Tongues▪ nor bite whilſt they ſpeak, not leaving a Sca… 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 p. 161have 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; …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 per…itteth Satan ſometimes to come after and …hew his black Claws, to joyn with Sin, and …o ſecond theſe accuſing Cries; whereby the …anguiſhing Spirits of a poor Penitent (who may not live, and yet dares not die) …re much moved and affrighted, to the aſtoniſhment of unexperienced beholders. This …s a heavy Conflict, for ſuch as have endured …he heat of the Day, in the cloſe, when they …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 …right before, or that now they might take their farewel of it, never to ſee it more. And ſo truly gracious Souls have their Joy and Happineſs encreaſed thereby; (were this remembred, it would prove a comfort p. 162to thoſe, whoſe Religious Friends do often end their Days in ſuch diſtreſs). For by coming ſo immediately from the ſight of ſuch an ugly Obj…ct, to the Intuition and Fruition of ſuch Beauty as is in Chriſt, the Viſion is more beatifical: To paſs from the preſence of Sin, into the preſence of God, doth more raviſh the Soul with Coeleſtial Joy. God in Chriſt will excel in Beauty and Glory to that Man's Eye and Apprehenſion, who hath lately ſeen the ſinfulneſs of Sin. As the Sin is never more glorious, than when it breaks out of a black Cloud, ſo the Glory of Heaven will certainly be more admirable and lovely to thoſe, unto whom Sin hath appeared exceeding ſinful.

Now, if it paſs unſeen theſe two Days, and if it be not preſented to be ſeen and loathed in one of thoſe Hours, then it will be preſented at the Great-Day (which is emphatically called the Day of Diſcovery, 1 Cor. 3.13.) in fulneſs of Horror, and inevitable Fury: When the Curtain ſhall be drawn aſide, and all the ſecrets of the World diſcovered, and every Man ſee the actions of his Life as upon a piece of Tapeſtry ſpread before his Eyes, appearing as ſo many Thorns and Venemous Beaſts; and no Mercy to be ſhewed, no Grace to be offer'd; when no Petitions will be received, nor any Voice heard, but, Go ye Curſed into everlaſting Fire: As may be gather'd from divers paſſages of p. 163ſacred Scripture, viz. Pſal. 50.21. Matth. 7.22, 23, 25, 41. Hodie, hodie poenitentiae locus, ſaith St. Auguſtin. To day there is room for Repentance; you muſt repent now, or periſh then. If the Tap be not now thaw'd, it may be frozen for ever. Hell vomiteth up our higheſt deſires, and will afford no felicities. Happy is he whoſe Sins are ever before him here in a grieved memory, they ſhall never be ſet before him there; if they vex thee now, as a loathed burden, they ſhall not torment thee then: The Sins which ye have ſeen to Day, ye ſhall ſee them again no more for ever.

Secondly, The Grounds whereupon this truth reſteth, are ſuch as follow, viz.

1. That inviolable dependency which all effects and concluſions have upon their own Cauſes and Principles whence they flow. Acts, Powers, and Habits, are unſeparable from the Perſon, as they are one from another. Every Agent is and ſhall be attended with its own Works; the Dead in the Lord are bleſſed, and their Works follow them. The Ox knoweth his Owner, and the Aſs his Maſter's Crib. Sin lieth at the Sinner's door, and will acknowledg no other Maſter. What is once done cannot be undone. No Power can recal it from being. Only a penitent ſight of Sin, may hide it from the ſight of Juſtice, and Mercy can recal it from being imputed. An act contracting Guilt, may paſs from a Perſon, and yet not redound upon the Perſon, by a ſupernatural interpoſition p. 164of ſatisfying Merit. Chriſt muſt come between and ſtay his Courſe, or elſe Sin would not only be ſet before us, but even upon us in full Guilt and Weight, and that for ever.

2. The nature of the Soul in her retaining Faculties, is another Ground; whereby ſhe is neceſſarily enabled by reflexion to recal, to ſee and judg all her own paſt Actions. This is eſſential, and therefore it is, that ſuch Power and Impreſſions do remain inſeparated, either to puniſh or chear them, by the remembrance of things paſt. To which you may adjoyn the office of Conſcience; which is to bear witneſs, and accuſe or excuſe, according to Demerit. A guilty Conſcience, we uſe to ſay, (and more ſay, than ſome are aware of what they ſay) is as a thouſand Witneſſes. It will tell us all that we have done for many Years ago, and preſent us with all the Follies of our Youth. This is the Book wherein Men may read their own Hiſtory and Doom, both what they have done and what they have deſerved. There are two Rules; the one is God's Word, which pointeth out both Eſtates; and the other is every Man's Conſcience, which is privy to the frame and ſtanding of his Heart, and which of theſe Eſtates is his. As long then, as there is ſuch a Soul with us, endowed with ſuch admirable Faculties, viz. Underſtanding, Memory, and Conſcience; ſo long will Sin be before us; if we once do p. 165evil, we ſhall hear of it ever after, till Sanctification be perfect, and Grace be crowned with Glory.

3. The Order of Divine Juſtice, requiring ſome proportion between the pleaſure taken in Sin, and the vexation for it after. Beautiful it appeared in coming, but ugly and deformed in going: ſweet it was in the offer and act, but bitter in the cloſe; like Hony which is very ſweet, but begets moſt bitter Choller: Or as Claudius his Muſhrom, which was pleaſant but poyſonful. How much ſhe hath glorified her ſelf, and lived deliciouſly, ſo much torment and ſorrow give her, Rev. 18.7. As it ſhall appear hereafter with the Impenitents in Hell, ſuffering by way of Satisfaction; ſo it is here on Earth with Penitents, ſuffering by way of Correction. Intention of delight in the act of ſinning, is juſtly recompenſed with extenſion of continued Grief. It will vex you long, becauſe it did affect you much: Sin was before you, when it ſhould not, and now it muſt be before you, when you would not. Juſtice being refuſed in the firſt, will be heard in the latter.

Thirdly, The Ends of all this, wherefore a ſingle Commiſſion is followed with frequent Preſentations, we may conceive to be ſuch as theſe.

1. To keep the Heart of God's People in a ſpiritual frame of Self-denial and Humility, and that the habitual grace of Repentance p. 166may be upheld, and more lively in exerciſe. Hereupon I am apt to think that Mr. Fox, (that induſtrious preſerver of the Honour of many of God's Servants) was obſerved to ſay, That nothing did him more hurt than his Graces, nothing more good than his Sins, being ever before him. His Graces through the prevailing power of Corruption remaining, were ready to puff him up, and to ſet him in God's room, by ſelf-ſeeking: whilſt his Sins kept him down, and kept him humble and meek. Few know the benefit of this Combat: It is one of the beſt remedies againſt ſpiritual Pride and Security, to keep the Mind upon Sin, and Sin in the Mind. Hence that confident ſpeech of renowned Auſtin, I dare be bold to ſay, that it is good for proud Perſons to fall into ſome Sin, Ʋnde ſibi diſpliceant, qui jam ſibi placendo ceciderunt. Salubrius enim Petrus diſplicuit quando flevit, quàm ſibi placuit quando preſumpſit. Aug. de Civit. Dei. lib. 14. That they may be humbled as Peter was, and ſo ſaved.

2. To terrifie his Adverſaries, and ſo to leave them inexcuſable, when the full weight of Sin falls upon them. If the memory of Sin do ſo follow them which have repented and are pardoned, how will it be with the Impenitent? And what ſhall be the end of thoſe who obey not the Goſpel? Cain had his Sin preſented in the Morning, and Judas in the evening of his Day; to aſſure all Men, p. 167that they are ſure to hear of Sin again, either ſooner or later.

3. It is to admoniſh all ſorts to be Wiſe and Watchful, leſt Sin deceive them. It cometh masked, and goeth away ſmoothly, as if it would never return; and ſay, it were ſo minded indeed; yet Juſtice will recal it, and cauſe it to be unvail'd, at ſuch a time, when you ſhall have beſt leiſure to attend it and look upon it. As it is with a Serjeant, who hath a Warrant to Arreſt a Debtor, but ſeeing him in the company of many of his Friends, who are to ſtand up for him, paſſeth by, as if he ſaw him not, or meant no ſuch matter againſt him; till after, winding about, he meets him alone and carrieth him away. So it is here. Sin hath authority (the ſtrength of Sin is the Law) to attach every Son of Adam, but ſeeing them in the height of Carnal Content and Jollity, Eating, Drinking, Playing, and fearing nothing; while they are in ſuch delightful and Sinpleaſing Company, nothing is done; Sin is not ſeen, Conſcience is not diſcharged, all is at reſt and quiet; till after ſome time, they are found alone, withdrawn from their wild Companions, into a Sick-bed, or before the Judgment-ſeat of Chriſt, then Sin comes ſuddenly, and irreſiſtably, like the Philiſtines upon Sampſon; then account muſt be given of old Scores, and every one muſt bear his own p. 168burden, there is no way to eſcape, no Bail to be taken.

4. We may conceive it is to perfect Mortification, and to prevent the dangerous violence of Enemies from without. Satan tempteth, the World allureth, Company entice, and bad examples would draw us powerfully after them, did not this Image paſt, terrifie and withhold us by continual Alarms. Take heed, and yield not for your lives; remember my Wormwood and my Gall; and, like the burnt Child, dread the fire, &c. This, Sin doth not directly and by it ſelf, but accidentally, and as it is over-ruled and ordered by an higher Hand; occaſionally to humble and drive us out of our ſelves, that we may fetch daily more mortifying Virtue from Chriſt. Thus Light is brought out of Darkneſs, and Good extracted out of Evil.

The Ʋſe of this Point may be three-fold,

Firſt, To inform the Judgment of two things.

1. About the deceitfulneſs of Sin. It cometh at firſt pleaſantly, as Judeth to Holophernes (dazling his Eyes with the ſplendor of Viſage, and charming his Ear with the ſweetneſs of Diſcourſe) clad with ſmiling circumſtances of Pleaſure, Profit, and much Content, and after it ſeems to go away preſently, as if it would never return: And may be reſembled not unfitly to a certain Serpent that hath a ſhining Skin and a pleaſant p. 169ſmell, but is a Serpent ſtill, and makes uſe of both only to enſnare and kill: Or to the Indian Beaſt, which hath the Face of a Man, and the body of a Lion, who counterfeits the ſound of Flutes to charm Paſſengers, and then entraps and kills them with a tail of the Scorpion: Thus under the ſmiling brows of Sin, may be diſcovered an hundred ſnares, who ſtrangle while they ſeem to embrace. The cup of Hony will end in Gall, even the gall of Aſps, Job 20.12, 13. Of which Pliny writeth, that it is their Poiſon; and to this Poiſon is Sin there compared: for when an Aſp ſtingeth a Man, it hath a provoking faculty firſt to make him laugh, but then caſteth him into a ſleep, till the Poiſon by little and little gets to the Heart, after which it paineth him more than ever it delighted him; ſo doth Sin. It is a bitter ſweet. Bernard compareth it to the Itch, which firſt yieldeth pleaſure, and afterwards ſmart. And St. Auſtin ſaith. Many devour that on Earrh, which they muſt digeſt in Hell, where they ſhall have Puniſhment without Pity, Miſery without Mercy, Sorrow without Succour, Torments without End. Thus as the Ancients that have delighted to make Medals, cauſed the Faces of them to be quite different and contrary; on the one ſide they graved an Achilles, on the other they figured a Therſites; if on one ſide an Abſolon, on the other an Aeſop; if p. 170on one ſide a Roſe, on the other an Onion: The ſame may be obſerved in the Medal of Sin; if you look on the one ſide, you ſhall ſee a Figure infinitly charming, on the other an hideous Fury. When therefore thou art making a covenant with Sin, ſay, O Man, to thy Soul, as Boaz ſaid to his Kinſman, Ruth. 4.4. What time thou buyeſt it, thou muſt have Ruth with it. So if thou wilt have the ſweet of Sin, thou muſt have the Curſe with it; and let thy Soul anſwer as he doth, No, I may not do it, I ſhall ſpoil a better Inheritance. Follow Ariſtotle's advice, to look upon Pleaſure going and not coming.

Principium dulce eſt, ſed finis amoris amarus:

Laeta venire Venus, triſtis abire ſolet.

They leave Horror and Terror behind them. As the Head of the Polypus, which is ſweet to the Palat, but after cauſeth troubleſome Sleep, and frightful Dreams; as Plutarch reporteth. At preſent you only ſee the pleaſure, not the torment of Sin. Look upon Cain and Judas, and they will tell thee what a Scorpion it will be in thy ſide one time or other: That with Orphean Ayrs, and dextrous Warbles, it will lead thee to the flames of Hell.

2. About the folly of Man to think otherwiſe of Sin; either that God will forget it, or that they ſhall never ſee it again: Hence p. 171it is that there are ſo many flie and hypocritical Perſons in the World, that labour to carry all things in the Clouds and dark Contrivances, that think to dance in a Net, as we ſay, and not be ſeen; and are ſtill very deſperate Wretches, cloſe Drunkards, Cheaters, deſpiſers of that which is Good. Well, let them look to it, and remember the words of Moſes, to the Tribes of Iſrael, Reuben, and Gad, Numb. 32.23. Be ſure your Sin will find you out. God is Juſtice and Memory it ſelf, he cannot forget, nor (things as they now ſtand) forgive without ſatisfaction made and applied. Man is the unhappy Parent of Sin, and muſt acknowledg his own iſſue. As ſure then, as there is an ever-living God above, and an everlaſting Light within a Man, a Soul with retaining Faculties and reflecting Power, enobled with that branch of Eternity [Immortality,] ſo ſure will Sin return, and the Soul ſhall ſee and acknowledg her own Actions; either here to begin and continue Evangelical ſorrow, or hereafter, to beget and increaſe Infernal Horrors and Terrors inexpreſſible. It is great weakneſs to think otherwiſe. Believe thoſe that have had, and given experience of this Truth; who have felt the burden of Sin, and have been hunted with it from place to place, and could find no peace nor reſt a long time; and all becauſe Sin was ever before p. 172them. Happy are thoſe who learn Wiſdom from the harms of others.

Secondly, The uſe hereof may tend to reform the Life, by reproving three ſorts of Misbelievers: Though, as Calvin ſaid in one of his Books, concerning God's Government of the World, I ſuppoſe my Diſcourſe will be unwelcome to many, and that becauſe it is a ſmart and ſharp reprehenſion. Men love not the taſte of Wormwood, of Increpation. But the Diet, though not ſo toothſome, yet is wholeſome; this rebuke though not ſo pleaſing, yet is ſurely profitable, and eſpecially being ſeaſonable and ſuitable.

And, 1. It reproves ſuch as make a mock of Sin, Prov. 14.9. Fools make a mock of Sin; and drink down Iniquity like Water, ſelling themſelves to work Wickedneſs, and ſo heaping up Wrath againſt the Day of Wrath. As if Sin were but a Trick of Youth, a Toy, a Vapour, a Bubble, to be ſeen to day, and never after; as if it were as ſoon paſt as done, and as ſhort-liv'd as the Ephemora, that lived but eight Hours, and were no more. How do ſuch ſwarm amongſt us? Have we not our Cains, that kill their Brethren with Envy and Anger? Our Nimrods, mighty and cunning Hunters, after the Souls, Bodies, and Eſtates of Men? Our Eſau's, that ſell their Birth-right, all their hope and right to Heaven, for Carnal Contentment? Our Achan's, who commit Sacriledg, and ſteal p. 173Coals from the Altar, to burn up themſelves and Poſterity after them, by appropriating, or ſelling the conſecrated Portion? Our Ahab's, that covet their Neighbours Vinyards, their Places and Goods, to build up their own Houſes higher, though it be with Blood? Our Jezebel's, in many proud and flanting Minions, who miſpend their precious time in Spotting, Painting, Gaudy-dreſſing, as if they were meer lumps of Fleſh, or a Body without a Soul, having no other Deity but Pleaſure and Ambition, no Idol but their conceited Beauty? Have we not our ambitious Abſolon's, our Politick Achitophels, Vainglorious Herods, whoſe natural inclinations proceed from them as flaſhing ſtreaks from a Cloud, to be inſtantly turned into Lightning: Many a Worldly Demas, who have no other God but Self to adore, and therefore confound Elements, and mix Stars with the Duſt of the Earth, bring God to ſubmit to the Creature, whereby to attain the end of their exorbitant pretentions. And which is worſt of all, even in the Lord's Houſe there are found Hophni and Phineas, Gehazi and Simon Magus, too many dark Lanterns, blind deceitful Guides, whoſe Feet caſt Dirt in their Mouths, and whoſe Lives are at Sanballat's Work, when the Doctrine is, or ſhould be at Nehemiah's, and make Hebrew of their Diſcourſes, reading them backward in their Practice; whoſe Inconformity pulleth down p. 174more than they build? We know the end of theſe Men, and yet dare imitate them. Te miror Antoni, quorum ſacta imiteris, eorum exitum non perhorreſcere, was the Orator's ſaying againſt Antonius; I wonder, Anthony, thou art not afraid of the end of thoſe Men, whoſe deeds thou doſt imitate. Time haſteth when ſuch ſhall feel, what they will not now believe: When they ſhall ſee nothing but Sin, hear nothing but Devils and yelling of damned Ghoſts; remember nothing but the vanity of Carnal Pleaſures paſt, and the eternity of preſent Wo. O Fools and Madmen, will they then cry out, that we were, to forget God, hate Inſtruction, and imitate ſuch wild Wretches, knowing their end aforehand, and ſo delightfully to imbrace this deceitful Harlot Sin, to our own Ruine, &c. But then it will be too late to complain.

2. Such, who, though they do not ſlight Sin in it ſelf, yet they are thus conceited of it, that it will never trouble them after Commiſſion. In the Act, they think the beſt and worſt is paſt. True it is, you your ſelves may make a ſhift to forget it, for a time to put it out of your fight; and your Neighbours who once knew, may forget it for ever: But God and your own Conſcience cannot finally; they may as ſoon ceaſe to be, as to forget to work according to their Nature. What is not now, may be hereafter. Men loſe not their right, becauſe they take not p. 175that time; which other Men ignorantly preſcribe them.— Nullum tempus occurit Regi; The King may lay claim to his right at any …ime; forbearance is no acquittance; much …eſs can any time preſcribe againſt the King …f Kings. Becauſe Sentence is not ſpeedily exe…ted againſt an Evil-doer, ſhall we therefore conclude that it will never be? The thing …s certain, the time free. Some difference …ndeed there is between the commiſſion of Sin, …nd the preſentation of it after; Sins are committed ſingle and apart, now one, then another; ſluggiſh Idleneſs in the Morning, ſwi…iſh Drunkenneſs at Mid-day, and filthy Whoredom at Night; the firſt occaſioneth …he ſecond, and the laſt is a Puniſhment of the former; but (as Vapours that aſcend …nviſibly, come down in Storms and plenti…ul Showers) they are preſented altogether. …Theſe things, even all theſe things haſt thou done.) As it is with Stewards, their diſb…rſments are divers, and at divers times, …ut the Account is brought in at once, as one; ſo it is with Sinners, Item for this, Item for that: Which Multitudes never think of; and yet this is one thing that makes Sin ſo heavy.

3. Such as put Sin off and will not ſee it; and deal with their Souls as others do with their Bodies, who when their Beauty is de…a…ed, they deſire to hide it from themſelves by falſe Glaſſes, and from others by falſe Excuſes. p. 176If they are told, theſe and theſe are your Sins; they will not acknowledg them. What, am I a Dog, that I ſhould do ſuch a thing? When as indeed, there is no Dog, though he want Reaſon, will do ſo much againſt Reaſon, as ſome Natural Men that have Reaſon. Yet a private Chriſtian, a loving Friend or Neighbour, muſt not ſeem to diſlike what they do, ſo as to admoniſh them, though wiſely and lovingly done; and are like the Nettle, which will ſting though touched never ſo gently. Miniſters muſt not reprove them, then they perſonate; Magiſtrates muſt not puniſh them, for then they are Cruel; others muſt not mind them of their Duty, for their good, for then they are Buſie-bodies, intermeddling with Matters that concern them not; What have you to do with us? Are you our Keepers? Let us alone, we muſt anſwer for our ſelves, and every Veſſel ſhall ſtand on his own bottom, &c. Like ſtray'd Aſſes, they will not be brought Home: And the more you touch them, like Toads, the more they ſwell; and like Serpents, the more they are meddled with, the more Poiſon they gather to ſpit out. Go about to cool them, you ſhall but add to their heat, as the Smith's Forg-fries, when cold water is caſt upon it; and as hot water ſtirred, caſts up the more fume. But let them know for all their anger, that Sin will be preſented, either to humble them here, or to damn p. 177them hereafter. A Day is coming, and 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 p. 178without any hope of recovery? O conſider this, all ye that forget God, leſt he tear you i… 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 Ʋncleanneſs, 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 p. 179was 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. p. 180Hoc 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 p. 181a 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 thing to ſin againſt the Lord.) He faſteth and prayeth, weepeth and ſigheth, ſaying often, or to this effect: O Lord, rebuke me not in thine Anger, neither chaſten me p. 182in thy hot Diſpleaſure; have Mercy upon me, O Lord, for I am weak, O Lord heal me, for my Bones are vexed. My Soul is ſore troubled, but thou, O Lord, how long? Return, O Lord, deliver my Soul; O ſave me for thy Mercy-ſake: I am weary with groaning, all the Night make I my Bed to ſwim; I water my Couch with my Tears; mine Eye is conſumed, becauſe of grief. How long wilt thou forget me, O Lord, for ever? How long wilt thou hide thy Face from me? My God, my God, why haſt thou forſaken me? Why art thou ſo far from helping me, and from the words of my Roaring? O my God, I cry in the Day-time, but thou heareſt not, and in the Night-ſeaſon and am not ſilent: I am poured out like Water, and all my Bones are out of joynt, my Heart is like Wax, it is melted in the midſt of my Bowels: my ſtrength is dried up like a Pot ſheard, my Tongue cleaves to the roof of my Jaws: Have Mercy upon me, O Lord, for I am in trouble; my Eye is conſumed with grief, yea, my Soul and my Belly: My Life is ſpent with grief, and my Years with ſighing; my ſtrength faileth becauſe of my Iniquities, and my Bones are conſumed: Make thy Face to ſhine upon thy Servant, ſave me for thy Mercy-ſake. Day and Night thy Hand is heavy upon me, my moiſture is turned into the drought of Summer. Bleſſed is he whoſe Sin is covered, and whoſe Tranſgreſſion is forgiven. O Lord, rebuke me not in thy Wrath, neither chaſten me in thine hot Diſpleaſure: For thine Arrows ſtick faſt in me, and p. 183thy Hand preſſeth me ſore: There is no ſoundneſs in my Fleſh, becauſe of thine Anger; neither is there any reſt in my Bones, becauſe of my Sin; for mine Iniquities are gone over my Head, as a heavy Burden, they are too heavy for me. I am troubled, I am bowed down greatly, I go mourning all the Day long. My Loins are filled with a loathſome Diſeaſe; there is no ſoundneſs in my Fleſh. I am feeble, and ſore broken. My Heart panteth, my Strength faileth me; my groaning is not hid from thee: Yea, Lord, all my deſire is before thee. Have mercy upon me, O my God, according to thy loving Kindneſs; according to the multitude of thy tender Mercies, blot out my Tranſgreſſion, waſh me throughly from mine Iniquity, and cleanſe me from my ſin; for I acknowledg my Tranſgreſſions, and my Sin is ever before me: Purge me with Hſſyop, and I ſhall be clean; waſh me, and I ſhall be whiter than Snow. Make me to hear the voice of Joy and Gladneſs, that the Bones which thou haſt broken may rejoyce. Hide thy Face from my Sins, and blot out all mine Iniquities; create in me a clean Heart, O God, and renew a right Spirit within me. Caſt me not away from thy Preſence, take not thy Holy Spirit from me. Reſtore unto me the joy of thy Salvation, and uphold me with thy free Spirit: Then will I teach Tranſgreſſors thy Ways, and Sinners ſhall be converted unto thee. I remembred God and was troubled, I complain'd and my Spirit was overwhelmed: Thou holdeſt mine Eyes waking; I am ſore troubled p. 184that I cannot ſpeak. Will the Lord caſt me off for ever, and will he be favourable no more? Is his Mercy clan gone for ever? Doth his Promiſe fail for evermore? And will he be favourable no more? Hath God forgotten to be gracious? Hath he in anger ſhut up his tender Mercies, &c.

Stay now, and look back and ſay, Is not this a great Mourning? Was not David in deep diſtreſs? How many ways doth he take? What words doth he uſe? Do not you ſee a Penitent exceedingly humbled, a Heart bleeding, a ſad and disfigured Face, a Body made thin, Sighings redoubled one upon another? Here are Joints pined away with ſadneſs; here is a fixed love of Tears; the joyous Harp hangs up, and knows no more what Songs of Triumph mean; he is wholly employed in expreſſing Griefs. He dies to all Mortal things of the Earth, and being caſt upon the Sea of Repentance, he makes it to eccho with Groanings, and continually ſwell with his Weepings. And all to deſcribe his condition by the preſence of his Sins, and excite the Divine Compaſſion towards him. And if David, penitent David, was thus purſued with the thoughts and ſight of Sin, if he were ſent, and kept ſuch a ſtrong Beggar for Mercy all his days, for the matter of Ʋriah, Oh what will become of moſt of us, who ſin more and deſire leſs, who are more cunning to Tranſgreſs, and p. 185more careleſs in Praying? Where is our Rhetorick, our Fervour, our Sighs, our Tears? Oh, how faint are our Deſires? How cold our Prayers? As if our many Sins were never before us, or not fearful to us; as if Mercy and Grace were as eaſie to get as to loſe; or as if Heaven and God's Favour would fall upon us at laſt, without any labour, which coſt David ſo much Faſting, ſo many Prayers, ſo many Tears in ſecret? And yet his Faſting, his Prayers, and Tears could not do it, without ſatisfying-Blood applied and pleaded. If it be ſo, as we have proved from the Text, then do you your ſelves ſet Sin before you, be deſirous of it, and patient while others do it. Yea, kiſs that Hand, and praiſe God for that Means whereby it is done: Attend to your Paſtours, look your ſelves in the Glaſs of the Law, and pray with David, ſearch and try me, O Lord, ſet my Sins in order before me now, that I may be wail them, and thou mayeſt forgive them! Never leave this endeavour, till you be enabled to ſee and ſay, Wo, and alas, wretched Man that I am, thus to diſhonour God, what ſhall I ſay or do? Mine Iniquities have ſeparated between me and my God. My Sins have hid his Face from me, ſo that I cannot ſee him. The Glory is departed, and th…t bright Sun fearfully eclipſed towards me. Can I rejoyce with the joy of other People? Can I laugh and be merry, while my Sins are always before p. 186me? Can I ſing the Lord's Song in a ſtrange Land! Call me not Naomi, but call me Marah; the Lord deals bitterly with me, yet deſervedly. Sin hath been my Delight, now it is my Torment; I have followed Sin, and now Sin followeth me: See, do you not ſee my Drunkenneſs here, my Whoredoms there? my Pride, my Hypocriſie, my Covetouſneſs, and Vain-glory? a bundle of blaſphemous Thoughts in one place, and a flying roll of Lyes and Oaths in another place; ſave me from them, ſweet Jeſus! A wounded Iſraelite was healed by looking upon the Braſen Serpent: Wounded I am, the ſtings of Death (all of my own making, for other, Death hath none) do ſtick in me, and compaſs me about; to the Lord Jeſus I look, unto his Arms I flie, and there reſolve to reſt. Yet, me thinks I hear, and that all others ſhould hear, Husbands accuſing me of Wrong and Injuſtice, Virgins and Wives complaining of a Stain brought by me to their Beds and Bodies; my Neighbours muttering out my breach of Wedlock band, yea, all my Folly and Prodigality. What ſhall I ſay? Or whither ſhall I go? My Sins are ever before me! Speak no word of comfort, raiſe me not up, but rather trample me under Feet, as unſavoury Salt; caſt me out of Company, as unworthy to live, or breath: O ye Heavens, why do ye ſhine upon me? O thou Air, why do'ſt thou refreſh me? O thou Earth, why do'ſt thou bare me up? It is I that have rebelled againſt our Soveraign Lord; it is I that have play…d the Beaſt; it is p. 187I that have been ſo ungrateful and forgetful: My Sins are ever before me. Droop, O my Soul, and weep abundantly, hang down the Head, and weep and mourn in deep bitterneſs. It is better to loſe the ſence of Seeing by weeping, than always to ſee Sin. Reſolve never to look chearfully, much leſs to entertain a thought of Joy, till thou heareſt Chriſt ſaying to thee, Son be of good cheer, thy Sins are forgiven thee!

No more of this here, the ſecond Point com…s to hand, viz.

2. Doct. That whoſoever is thus mindful of Sin, and troubled about it, to him it is a good ſign of the pardon of it, and of his being in the ſtate of Grace.

Multitudes of Scriptures may be produced proving this Concluſion, by juſt Conſequence and eaſie Deduction. Some are noted in the Margin**2 Chron. 33.12. Job 13.26. Pſal. 32.5. Rom. 7.24.2 Chr 33:12Job 13:26Ps 32:5Rom 7:24. Examples to illuſtrate, you have in all the Saints of God, of whoſe Converſion, and being in a …tate of Grace, we ought to be aſſured; evidenced to our Faith, by the Word recording it, and to our knowledg …y this following trouble for and about Sin. As in David, here and in many other Pſalms: **Pſ. 25.7. & 32.5. & 38.4. Iſa 38.17. Luk. 7.38. Mat. …6. ult. 1 Tim. 1.13. Act. 2.43. & 16.30.Ps 25:7Ps 32:5Ps 38:4Isa 38:17Luke 7:38Matt 61 Tim 1:13Acts 2:43Acts 16:30In Hezekiah, Mary Magdalen, St. Peter, and p. 188S. Paul, the two great Apoſtles, the latter of which was a furious Perſecutor of Chriſtianity, till ſubdued by the Spirit of God; and of a Ravening Wolf, was made a Lamb of the Fold; with thoſe mentioned in the Acts of the Apoſtles, and many others of our own Knowledg, who have and do ſpeak out of experience, and moſt comfortable aſſurance, that it was good for them that ever they were thus troubled; and I believe, never any read or heard of any that miſcarried, who once came to this kindly ſight of Sin. And there are two Grounds of this truth.

Reaſon 1. The Firſt is God's Order, which he obſerves in the Converſion of a Perſon, and Sanctification of our Natures, by diſcovering the Maladies, and ſetting Sin before the Eye of that Sinner, whoſe ſafety he deſires and intends. Partly, to ſtay him from running on further towards Hell; partly, to prepare him for the receipt and exerciſe of Regenerating Grace, and partly, to keep him humble, and weaned from an immoderate love of Worldly Glory, as from the former Diſcourſe will more fully appear.

Reaſon 2. Secondly, The other Reaſon is, God's free Promiſes annext to the ſecond Covenant, and preſuppoſing this Condition. Only Faith is the condition of the Covenant, but this trouble of Mind is the condition and companion of Faith. As legally conſidered, it is a condition Preparative, and preceding p. 189Faith; as Evangelically, it is an unſeparable Companion ever following. Behold this ſelfſame thing, that ye ſorrowed after a Godly ſort, what carefulneſs it wrought in you, &c. 2 Cor. 7.10, 11. Faith is in us firſt, in order of Nature at leaſt, though Godly ſorrow is apt firſt to appear; as ſap and life are firſt in the Root, yet Buds, Leaves and Fruits firſt diſcover themſelves in the Branches. They ſhall look upon me whom they have pierced; there is Faith; for Chriſt crucified, can be beheld with no other Eye; and they ſhall mourn for him, &c. Zech. 12.10. There is brokenneſs of Spirit, Spiritual trouble reſulting from it. It is an hard queſtion in Divinity, Whether Faith be no part of Repentance? Which ſome reſolve thus**Synopſ. purio. Theolog. Diſp. 32. §. 40.: If Repentance (of which this Trouble is a branch) be conſider'd largely, for the whole work of Converſion, ſo Faith is compriſed in it; if ſtrictly, ſo it is the cauſe thereof: However, it is apparent they are nearly allied, they are Siſter-Graces; where the former is, there is the latter alſo.

Reaſon 3. To which, a third Ground may be added: When Man approacheth near unto God, he ſeeth both himſelf and Sin better: Sin appears to be greater, and himſelf leſſer: The Divine Light and Purity, repreſents both as they are in deed, and not as Satan's-Jeſuits (Pleaſure and Profit) do miſreport: p. 190As it is with the Moon, the further off it is from the Sun, the greater it is; but by near approaching, it appears leſſer. It is St. Auſtin's alluſion in one of his Epiſtles. Thus it is with Man in reſpect of God; Quò propius ad Deum aceedit Homo, eò melius ſentit, quàm miſerae ſit, & abjectae conditionis, ſaith Rivet; The nearer Man cometh to God, the better he ſeeth his own miſerable Condition: According to that of Gregory in his Morals, Quanto magis internae Divinitatis conſpiciunt omnes Sancti, tantò magis ſe nihil eſſe cognoſcunt: When the Saints by Faith come to apprehend Spiritual Myſteries, then they clearly ſee their own nothingneſs; that glorious Sun diſcovers all their Duſt; they are aſhamed of their droppings, when they ſtand before that Ocean. As the great Doctor of the Gentiles, who was immediately inſpired by the Holy Spirit, and of great Sanctity, no leſs then a Cherubim ſcorched with Celeſtial Ardours, and who pitched his Feet upon the front of the Sun, became moſt vile in his own Eyes, when he was carried up neareſt to God. Such poverty of Spirit, ſuch trouble of Mind, ſuch a ſight of Sin, is an infallible ſign of our Converſion to God, and of obtained Pardon.

Object. It may be objected, May not a Natural, Ʋnregenerate Man; ſuch as have no renewing Grace, have a ſight of Sin? May not they be troubled about Sin, and yet never return to, amend and procure Pardon?

p. 191Anſw. Doubtleſs they may not only ſee Sin with ſome trouble and diſtaſte, but alſo leave the exerciſe thereof; they may ſee Sin and be brought, I ſay, to ſome trouble about it, by the inward light of Natural Conſcience, by the uſe of outward means, while they live within the bounds of a Viſible Church; by the fear and force of Humane Laws, or by ſome heavy Judgment falling upon them in their Bodies and Eſtates; all, or any of which, may force open their Eyes to ſee, and acknowledg their own evil ways; as it fell out with Pharaoh, who ſighed at every Plague, and ſeemed to be willing to turn to God: And ſo did Ahab, Saul, and Judas. Yea, they may go further, to leave ſome Sins, at leaſt for a time, as it is probable Herod did at St. John's Preaching; and yet for all this, they may not repent Evangelically, ſo as to be grieved and throughly changed. But this is it we ſay; No Man in a ſtate of Nature can ſee Sin, and be troubled about it as David here was.

Vebridius **Aug. refert Epiſt. 23. ad Bonificium, non proculà fine.exceedingly hated, de quaeſtione magna, reſponſionem brevem, a ſhort Anſwer to a weighty Queſtion. A little more therefore to clear this in hand; ſee the difference of the ſight of Sin that is in Natural Men and Unregenerate, from that of true Converts, viz.

Firſt, David's ſorrow proceeded from Love: p. 192When he conſidered, that God who had done ſo great things for him, was diſhonoured by him, and diſpleaſed with him; that his own Heart was made unfit for God's Service, and that the common Enemies were occaſioned to rejoyce and blaſpheme; then he burſt out into this ſupplicatory Confeſſion: This was the Fountain whence his penitential Tears did flow. But thus it is not with any meer graceleſs Perſon; his ſorrow for Sin is at the beſt from Fear, not from Love. Judas had an helliſh ſorrow, a deſperate grief for Sin; David was Evangelical. Againſt thee, thee only have I ſinned. Lo, there lay the pinch of his grief, in that he had offended ſo good a God, that had maintained him, loved, delivered, crowned, and redeemed him: Oh, againſt thee, thee only! Such matchleſs Love, melting Bowels, ſuch precious Blood of ſuch a Saviour. He is pricked with the Thorns of Chriſt's Crown, he bled over his bleeding Wounds, with the truly ſorrowful Soul, even tares himſelf in pieces, for taring Chriſt's Side open.

Secondly, It was free, like Water out of a Spring. Fained, forced Grief is nothing worth**Virtus nolentium nulla eſt.; it is like that of Judas, which was fired out of him, as ſweet Water is out of Roſes; and ſqueezed out of him, as Verjuice is out of Crabs: But gracious Perſons are Volunteers in their ſorrow; which p. 193we ſee practiſed by David, after he had numbred the People, 2 Sam. 24.10. His Heart ſmote him, and David ſaid to the Lord, Take away the iniquity of thy Servant, for I have done very fooliſhly. And a ſhadow hereby we find in the example of Epaminondas the Theban General, who the next day after Victory and Triumph, went drooping and hanging down his Head; and being asked why he did ſo? Anſwered, Yeſterday I found my ſelf too much elated with Vain glory, therefore I correct my ſelf to day. But a better example we have of David, whoſe Heart ſmote him, as before. He was not ſmitten by God's Hand, or the Prophet's Reproof, as afterwards; yet his ſanctified Conſcience did its Office, that of a faithful Monitor; his Heart miſgave him. Bee-maſters tell us, thoſe are the beſt Hives that make the greateſt noiſe: Sure it is, that Heart is beſt, that ſuffers a Man not to ſleep in Sin. As for Unregenerate Men, it is not ſo with them.

Thirdly, David ſaw Sin, and was troubled about it, as it was Sin, ugly as Hell, oppoſite to the holy and pure Nature of God, a defacer of his Image, and pleaſing only to the Devil, God's greateſt Enemy. But Natural Men, ſee and grieve for Sin, only as it is attended with pain, of loſs and ſenſe. Take away this Plague, ſaid Pharaoh, the outward Scourge, not take away this hard Heart, the greateſt Plague of all. All trouble like p. 194Mercury's Influence, is good only if joyned with a good, but bad if joyned with a bad Planet. The Object of ſorrow muſt be obſerved, and that will ſhew the nature of it.

Fourthly, David ſaw Sin with more hatred, indignation, and abomination than ever: It ſwell'd like a Toad in his Eyes; he ſpat it out of his Mouth with utmoſt abhorrency, reſolving to watch for ever after more carefully all his ways. I conſidered my ways (that they were not good) and turned my Feet unto thy Teſtimony; I have (now) hid thy Word in my Heart, that I may not ſin againſt thee. Turn away mine Eyes from beholding Vanity, and ſet a watch before the door of my Lips. Thus David ſaw it, and theſe effects followed. So then, that ſight of Sin, which I account an infallible conſequent of renewing Grace, (that none may be miſtaken) is and muſt be timely, kindly, fully and conſtantly. Timely, while the Day of Grace laſteth; as Judas ſaw Sin when it was too late. Kindly and willingly, being led and kept in view thereof, by an inward light and power of Grace, fighting againſt Corruption, and thereby keeping it ſtill in Memory; elſe, Reprobates may and do often ſee their Sins here by force, driven to it by Judgments, caſting out their Sins, as Mariners do their Goods in a Storm, wiſhing for them again in a Calm. Fully it muſt be, both for Intention and Extenſion; for the nature of it, it muſt be p. 195hearty, and for the Object, it muſt be univerſal. Greater and leſſer Sins, open and ſecret Evils, the ſins of Youth and riper Age; all muſt be bewailed, where one is ſeen, though all are not alike burdenſome; ſome wound and terrifie more than others, according as there was more or leſs delight in commiſſion. Adultery and Murther did flaſh moſt in David's Face, bringing along with them into his mind and ſight, even his Birth-ſin. St. Auſtin was much troubled, for that he brake into an Orchard when he was a Boy; and for that he had ſtaied another time, delightfully to behold two Cocks fighting, and that but once: So much he teſtifies in his Confeſſions. And if ſo, how will they be troubled another day, who ſpend many Days, the moſt of their Time, in Hunting, Cock-fighting, Bull, or Bear-baiting, turning Recreation into Vocation? How will they be diſquieted with the ſight of Sin, who rob not only Orchards in their School-way, but Houſes, not of Men, but of God; as our Appriators and Simoniſts do; of whom the Prophet Malachy complains. The trouble of others, ſhould raiſe ſome trouble in their Minds, who are guilty in any kind. Sin will have Trouble. I have read of one, who was a Steward to ſome Gentleman, or a Factor to ſome Merchant, that was much afflicted, as for other Sins, ſo for one daſh with his Pen, which was done to wrong another. p. 196The redounding guilt of a ſmall Act is heavy. Sin receiveth weight from the purity and juſtice of God, who forbids it indefinitely; not only great Sins, but all Sins. For if he arm but one Sin againſt us (which Men may deem little, if not Venial) that little one is enough to hunt and ſink a Man, as far as it is poſſible for a Creature to fall from God. And as it muſt be fully, ſo it muſt be conſtantly. This ſight of Sin, which is nothing but Evangelical Sorrow for Sin, following upon the Spiritual Combat and renewed light of Conſcience, is not bounded but by Death: More 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 p. 197true of every renewed Heart, more or leſs, during Life, My Sin is ever before me.

Ʋſe 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, p. 198without 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 th…ows of a troubled Mind: Mi…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 p. 199to 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. p. 200Gen. 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 p. 201among 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 …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 Error, though not ſo common; and that is, when upon theſe and the like Grounds, Men and Women, enough oppreſt with the thought and burden of their former Sins, will …et be alway poring upon them, till at length …hey are either intangled with delight in them, …r almoſt overwhelm'd with horror for them. There is an exceſs in this. Men may look …pon their Sins too much, as upon Chriſt too …ittle. See and conſider the Conſequence; …ereby it cometh to paſs, that Men's Hearts …re ſtraightned and bound up from the due praiſe of God, that they walk heavily, and bring an evil report upon the Truth, (as if … were indeed as deſolate and uncomfortable … way, as the Devil and his Servants commonly eſteem and declare) performing Chri…tian Duties conſtantly with great unchearfulneſs; when as we know the Lord delights p. 202in a chearful Servant, and threatneth the contrary. Becauſe thou ſervedſt not the Lord thy God with joyfulneſs and gladneſs of Heart for the abundance of all things; therefore ſhalt thou ſerve thine Enemies, in Hunger, Thirſt, and Nakedneſs, and in want of all things. Deut. 28.47, 48. Let your Sins be ſet before you, that they may humble and drive you, not from God, nor from the ſight of God's Grace and free Mercy in Chriſt; but more out of your ſelves toward Chriſt: Endeavour to ſee your Sins, that you may behold alſo at the ſame time, your ſafety from them in Chriſt; and let the frequent ſight of your Sins be more, and more often accompanied with Love than Fear.

Ʋſe 2. The ſecond Uſe may be, to ſhew, in what caſe they are, whoſe Sins are never before them. The Harp and the Viol, the Tabret and Pipe, and Wine are in their Feaſts, they lie upon the Beds of Ivory, and ſtretch themſelves on their Couches; they eat the Lambs out of the Flock, and Calves out of the Stall, they chant to the ſound of the Viol, and drink their Wine in Bowls, they anoint themſelves with chief Oyntments, and caſt away Care: Riches, Pleaſure and Honour, with all the Gay-branches of Worldly-glory, are the pleaſing objects of their Eyes: They eat, drink, and are merry, driving all Objects from their Minds, which may bring the leaſt diſguſt, and afford the Body all Pleaſures, which may preſerve p. 203it in a flouriſhing Health, accompanied with Grace, vigour and vivacity of Senſes; but for their Sins, they are ever behind them, out of ſight, out of mind: but what follows, which one day they muſt hear, Thou Fool, this night thy Soul ſhall be taken from thee, and then, whoſe ſhall all theſe things be? Suddenly they are cut down, as the Philiſtines and Belſhazzar were, and ſink into the Infernal Pit, in a moment. Such I mean to reprove in this Uſe,

1. As continue in any known Sin, after diſcovery, or, that ſufficient means for Detection and Conviction, have been afforded.

2. As are buſied in ſetting other Men's Sins before them, but not their own. Only Swine delight to be muzling in Dung; and Dogs, we know are pleaſed in licking Sores; Flies paſs over the ſound parts, and if there be any raw, they light on them; Beetles fly over ſweet Flowers, but creep into Dung: Such for condition are thoſe People who are always rubbing on their Neighbour's Sores, and ſearching the Wounds of others, whilſt their own do bleed to Death. Were it not for other Men's ſins, Sin would ſeldom be ſeen, or ſpoken of by ſuch; this ſetteth before him the Sins of that, and that, the Sins of this Man: The Covetous Man ſetteth before him (as odious) the Sin of the Drunkard, and the Drunkard the Sin of the Covetous Man, and both, the Sins of a third; but p. 204neither ſets before him his own Sins. One thing more which is worſe, Too many, as may be feared, eſteem a chief part of Religion to find faults abroad, and reproving others, eſpecially Superiours, who are further out of their power to redreſs, than from their Sight and Hearing; whereby it cometh to paſs, that much precious Time is loſt and miſpent, good Conference hindred, and Chriſtian Meetings fruſtrated of their main end. I ſpeak not this to ſhield common Corruptions, and National Abominations from juſt Cenſure; nor to debar Men from manifeſting their diſlike of that, whereby God is diſhonoured, and Religion hindred; provided, Men have a Calling thereunto, and power with opportunity to do Good.

3. Such as cannot endure a ſound plain-ſearching Miniſtry, no more than Ahab could endure Micah, Herodias a John Baptiſt, or Feſtus a Paul: Like gaul'd Horſes, they cannot endure the rubbing of their Sores. Such blunt Fellows, ſay they, preach all of Righteouſneſs, of Temperance, and of Judgment to come; we cannot have a Dalilah, nor an Herodias for them, they will ſet our Sins in order before us, as plainly and boldly, as ever Nathan did David's, or Chryſoſtom Eudoxia's Luxury, and wanton Dancing. But this know, that if theſe kind of Men, Sound, Sober, Godly Divines I mean, be an Eyeſore to you, Sin was never before you, as a p. 205Burden to you; nay, it was not ſo much as once in your ſight, except as an object obſcured from the Senſe, either by diſproportion of Diſtance, or diſtemperature of the Medium; and then upon ſuch a confuſed glimmering, your ſtudy and endeavour hath been, and is, either with Gehazi to deny it, or with Achan to hide it from the ſight of others, or with Adam and Saul, to extenuate it, or elſe to be angry with, if not to plot Revenge againſt ſuch as did preſent it; like the Serpent, which they ſay, the more he is ſtirr'd, the more he gathers up his Poiſon to ſpit at thoſe that move him; and ſo by degrees you labour to forget it: And how ſoon may a Man forget that, which he hath neither will, nor delight to remember? But in the Name of Chriſt, let me entreat all ſu…h to know and conſider,

Firſt, How groſly the Devil deludes them, whilſt for a time, he hideth the ugly face of Sin from them, either with variety of Preſidents, or ſome probability of deluding Promiſes, as of Pleaſure, Content, and Secrecy; when as indeed, there ever followeth abundance of bitter Diſcontent, and an impoſſibility of Concealment. As he did of old, ſo he doth ſtill, he ſhews the Honey, but hides the Gall, offers the Roſe, but covers the Pin in it. The Devil deals with Sinners, as deceitful Tradeſmen, who ſhew their Chapmen the better part of the Cloth, and conceal the p. 206worſt: as the Panther deals with Beaſts, who hides his deformed Head, till his ſweet ſcent hath drawn them into his danger: Till Men have ſinned, Satan is a Paraſite; when they have ſinned, he is found a Tyrant. Like a treacherous Hoſt, though he welcome us into the Inn with a ſmiling Countenance, yet he'l cut our Throats in the Bed.

Secondly, How far they are yet from the truth of Grace, that were never troubled with any ſight of Sin, or ſenſe of it. Sorrow through fear, is a preparative for Grace. St. Auſtin compares it to the Needle that 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 p. 207deſpiſed 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 p. 208muſt 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.

Ʋſe 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 p. 209Day, 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 p. 210in 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. p. 211Our 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 p. 212threatned 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 p. 213that 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.

Ʋſe 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 p. 214and 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, Ʋnjuſt, 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 p. 215you 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 p. 216ſee 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 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 p. 217Self-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 p. 218him. 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 p. 219to behold, he can and will beſtow Beau… 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 p. 220brought 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.