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neß, the worm that never dies, the fire that is not quenched, chains of darkness, the blackness of darkness for ever, the lake of fire and brimstane,&c. As therfore, the nature of fin is out of measure sinful, so the punishments are out of measure fearful.

III. The soules deep guiltinesse appears by considering,

1. Its Original fin. In which three things are to be noted: 1. The guilt of Adams particular tranfgreffion in eating the forbidden fruit, imputed co us. He was the head and common Father of mankind: and we were legally parties in chat covenant which was at first made with him; For God establilhed his covenant with Adam principally, in respect of his Nature, and not so much in respect of his Person: so that by consequence it must follow, that all who are partakers of that Nature, are bound by chat Covenant. And therefore we cannot but expect to be liable uato the guilt which followed upon the breach and wiolation of it, Rom. 5. 12. &c. 2. A want of original righteousnejle, Rom.3.23. All have fismed, and come sort of the glory of God; that is, of the glorious Image of God, which was at first stamped upon ma.. 3. A corrupt disposition in mans nature, in place of original righteousnefse; These two latter being the lad effects of Adams fin. Now this depravednese of nature, this great averfonefse to good, and pronenesse to evil

, is callid the old man, and the body of fin, Rorm.6.6.


The fn tbat dwelleth in us, Rom.7.17. The body of deatb, Rom.7.24. The flesh, as opposite to the Spirit, and Grace, Rom.7.18,25. The Lam of the members, Rom7.23. Col.3.5. A mans own luft, Jam.1.14. where 'cis expresly distinguished from actual sin, as being the procreant cause of it.

2. Its Actual transgressions, where are to be considered,

1. Omissions of good, and the duties required, that might and ought to have been done. 2. Commissions of evil:

Against the Law, even both Offending Tables of it.

Against the Gospel. 3. Doing that which was good in an evil manner, fight, and undue performance of holy ducies.

4. The aggravations of these fins, in regard First, of the greatnesse of many of them, Every one has some black daies in his Calender, fome more high and great offences, whereof he hath beer guilty, and for which he is to be more deeply humbled. Secondly, The number of them, if we conlider; 1. Wicked thoughts. 3. Inordinate. 'Affections. 3. Sinfiel words. 4. Evil actions. Thirdly, That many of them have been committed, I. Against mercies. 2. Against judgments. 3. Against promises and vowes of better obedience.

L 3 Secondly,

Secondly, Contrition, Godly sorrow, brokerneß of heart for sin. To be sorry for what we have done amiffe, is something.cowards repencance, but it is not the whole of it. Gracious hu. miliation, is a deep and hearty grieving for all our sins, and chat upon these Gospel Morives.

1. Because we have by our fins highly dispicafed and offended our gracious God, whom we had all the reason in the world co have studied to please. The displeasure and offence of God is chat which secs chc soul a bleeding and mourning evangelically. Consider therefore, whac is the Spring of thy sorrow. If the punish. ment or shame of thy sins touch thee nearer than the offence of God, 'cis a sign thy forrow is not righe.

2. Because our sins pierced our dear Lord and Saviour, and put him to such grievous, painful, and shameful sufferings.

3. Because by our fins we have brought a horrible defilement, and stain on our souls..

4. Because we have made our selves liable to the wrach and curse of God, and deserve to be separated from the Lord, and to be punished among devils, and damned fiends for ever. This (in conjunction with the former) is an Evangelical motive. I confesse, to weep, and bowl, and grieve, meerly for the wrath and punishment fix has brought upon the soul, is such a forrow, as Fudas had his share in; and the


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damned in Hell exceed in it. But this sorrow does not use to leave the soul in a better dispositi. on for obedience in cime to come, as godly sorrow doch, 2 Cor.7.10, Godly forrow worketh repentance unto life, And take notice by the way, this Godly sorrow, is not a flower that growes in the Garden of nature. A hard heart is Adams Legacy : There may be a flexible nature, where

a there is a hard beart, rhac knowės not how to mourn and grieve for fin in a righe manner. Godly sorrow is voluntary. The soul is active in it, prayes for such a melting frame, is thankful for it, is best pleased when the heart is soft and tena der, and deeply affected for its fins and offences against God. 'Tis not so in worldly sorrow ; for in that we are meerly passivez It comes upon us without sending for, or being bidden welcome by us.

Thirdly, Haing, and Loathing fin. The Spirit of fan&tification works a secret antipathy, an irreconcileable hatred in the soul against fin. The true penitene haces fin, as fin: As David said, Pfal. 119.128. i hate every false way, True hatred is to the whole kind. When we hace fio, as fin, we hace all fin. Now che reason why chere is such an universal, hatred, in the crue peni. tent against all fin, is

1. Because his judgment is altered, his mind is changed; he sees with ocher eies chan he did before : He sees the evil and danger of sin in


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those particulars before mentioned. He sees plainly that fin is but like a cup of freet wine, that hatbrank poison in it.

2. His heart and affe&tions are tur med against it. He hach a new heart put into him. It God should offer him his choice of these two things, either a liberty to go on in fin, or power, and Grace, and firength against it, he would readily close with the latter. The remembrance of fin is biccer, and grievous to him; not so, the remembrance of affliction; he blesses God for afflictions, that have weaned his heart from fin. He is sick of fin, weary of it, 'cis a burden to him, his heart rises against it; he had rather God should exercise him with any affliction, than give him up to a hardned course in fio.

Fourthly,Confession of fin. Every true. penitext is bjund to make private confession of his fins to God, praying earnestly for the pardon of the For

1. By this means the soul is brought into a dislike of fin. Confession 'tis an act of mortification: 'Tis the spirituab vomit of the soul; it breeds a dislike of the sweet morsels of fin, when they are thus cast up again with loathing. Sin though sweet in commission, is bitter in remembrance, and confeffion.

2. By a free ingenuous confession of fin, we accuse our selves unto God; take shame to our filves, judge and condemn our selves before him, humbly acknowledging we are worthy of all his


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