Several discourses of repentance by John Tillotson ; being the eighth volume published from the originals by Ralph Barker.

SERMON I. Serm. 1. The Necessity of Repentance and Faith . Acts XX. 21 .

Testifying both to the Jews , and also to the Greeks , repentance toward God , and faith toward our Lord Jesus Christ .

TO have seen St. Paul in the Pulpit , was one of those three things which St. Augustine thought worth the wishing for . And sure it were very desirable to have seen this glorious Instrument of God , who did such wonders in the World , to have heard that plain and powerful Eloquence of his , which was so mighty through God , for the casting down of strong holds , Vol. 8. and the subduing of men to the obedience of the Gospel ; to have beheld the zeal of this holy man , who was all on fire for God , with what ardency of affection , and earnestness of expression , he persuaded men to come in to Christ , and entertain the Gospel . This were very desirable ; but seeing it is a thing we cannot hope for , it should be some satisfaction to our curiosity , to know what St. Paul preached , what was the main Subject of his Sermons , whither he refer'd all his Discourses , and what they tended to . This he tells us in the words that I have read to you , that the main substance of all his Sermons was repentance toward God , and faith toward our Lord Jesus Christ .

The Occasion of the words was briefly this . St. Paul being in his Journy to Jerusalem , and intending to be there by the day of Pentecost , that he might not be hindred in his Journy , he resolves to pass by Ephesus , and only to call to him the Elders of the Church to charge them with their duty , and the care of the Church ; and to engage them hereto , he tells them how he had carried and demeaned himself among them , v. 18. with what diligence and vigilance he had watched over them , with what affection and earnestness he had preached to them , v. 19 , 20. And here in the Text he tells them , what had been the sum of his Doctrine , and the substance of those many Sermons he had preached among them , and what was the End and Design of all his Discourses , viz. To perswade men to repentance toward God , and faith toward our Lord Jesus Christ ; Testifying both to the Jews and Greeks , &c.

I shall explain the words a little , and then fix upon the Observations which I intend to speak to , because I design this only as a Preface to some larger Discourses of Faith and Repentance .

For explication . Testifying , the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies to testifie , to prove a thing by testimony ; so 't is used , Heb. 2.6 . But one in a certain place testifyeth , saying . In heathen Writers the word is often used in a Law sense , for contesting by Law , and pleading in a Cause ; and from hence it signifies , earnestly to contend or persuade by arguments and threatnings . In the use of the LXX . it signifies to protest , to convince , to press earnestly , to perswade . It is used most frequently by St. Luke in a very intense signification , and is sometimes joyned with Exhorting , which is an earnest perswading to a thing , Acts 2.40 . And with many other words did he testifie and exhort , saying , save your selves from this untoward generation ; and with Preaching , Acts 8.25 . And when they had testified and preached the word of the Lord ; and so Acts 18.5 . Being pressed in spirit , he testified to the Jews , that Jesus was the Christ . Being pressed in spirit , signifies intention and vehemency in testifying to them , that he did vehemently endeavour to convince them ; it seems to be equivalent to the expression , v. 28. where it is said , Apollos did mightily convince the Jews that Jesus was the Christ ; that is , did use such Persuasions and Arguments as were sufficient to convince ; and to mention no more , Acts 28.23 . He expounded and testified the Kingdom of God , perswading them concerning Jesus .

St Paul in his Epistle to Timothy useth this word in a most vehement sense , for giving a solemn charge , 1 Tim. 5.21 . I charge thee before God and the Lord Jesus Christ , the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; and so 2 Tim. 2.14 . charging them before the Lord , that they strive not about words ; and so 2 Tim. 4.1 . I charge thee before God and the Lord Jesus Christ ; and here in the Text the word seems to be of a very high and intense signification because of the circumstances mentioned before and after ; he tells us before , that he taught them at all seasons , v. 18. publickly and from house to house , v. 20. and afterwards at the 31. v. that he warned them day and night with tears ; so that testifying to the Jews Repentance and Faith , must signifie his pressing and perswading of them with the greatest vehemency , to turn from their sins , and believe on the Lord Jesus Christ ; his charging on them these things as their duty , his pleading with them the necessity of Faith and Repentance , and earnestly endeavouring to convince them thereof .

Repentance toward God , and Faith toward our Lord Jesus Christ : What is the Reason of this appropriation of Repentance and Faith , the one as properly respecting God , and the other our Lord Jesus Christ ? I answer . Repentance doth properly respect God , because he is the party offended , and to whom we are to be reconciled ; the Faith of the Gospel doth properly refer to the Lord Jesus Christ , as the chief and principal Object of it ; so that by testifying to them repentance towards God , &c. we are to understand that the Apostle did earnestly press and perswade them to repent of their sins , whereby they had offended God , and to believe on the Lord Jesus Christ , as the Messias , the person that was ordained of God , and sent to be the Saviour of the world .

From the Words thus explained , this is the Observation that doth naturally arise ,

That Repentance and Faith are the sum and substance of the Gospel ; and that Ministers ought with all earnestness and vehemency to press people to repent and believe , to charge them with these , as their duty , and by all means to endeavour to convince them of the necessity of them .

In the handling of this , I shall do these Two things .

First , Shew you what is included in Repentance and Faith , that you may see that they are the sum of the Gospel . And ,

Secondly , Shew you the necessity of them .

First , What is included in these .

I. Repentance ; this properly signifies a change of mind , a conviction that we have done amiss , so as to be truly sorry for what we have done , and heartily to wish that we had not done it . To repent , is to alter our mind , to have other apprehensions of things than we had , to look upon that now as evil , which we did not before ; from whence follows sorrow for what we have done , and a resolution of mind for the future not to do again that which appears now to us to be so evil , that we are ashamed of it , and troubled for it , and wish we had never done it . So that repentance implies a conviction that we have done something that is evil and sinful , contrary to the Law we are under , and those Obligations of duty and gratitude that lie upon us , whereby God is highly provoked and incensed against us , and we in danger of his wrath , and the sad effects of his displeasure ; upon which we are troubled , and grieved , and ashamed for what we have done , and wish we had been wiser , and had done otherwise ; hereupon we resolve never to do any thing that is sinful , that is contrary to our duty and obligations to God , and by which we may provoke him against us . These two things are contained in a true repentance , a deep sense of , and sorrow for the evils that are past , and the sins that we have committed ; and a firm purpose and resolution of obedience for the future , of abstaining from all sin , and doing what ever is our duty ; the true effect of which Resolution , is the breaking off the practice of sin and the course of a wicked life , and a constant course of obedience .

II. Faith in Christ is an effectual believing the Revelation of the Gospel , the History and the Doctrine of it ; the History of it , that there was such a person as Jesus Christ , that he was the true Messias , prophesied of and promised in the Old Testament , that he was born and lived and preached , and wrought the Miracles that are recorded , that he was crucified , and rose again , and ascended into Heaven , that he was the Son of God , and sent by him into the world , by his Doctrine to instruct , and by the Example of his life to go before us in the way to happiness , and by the Merit and Satisfaction of his death and sufferings , to appease and reconcile God to us , and to purchase for us the pardon of our sins and eternal life , upon the Conditions of Faith and Repentance and sincere Obedience ; and that to enable us to the performance of these Conditions , he promised and afterward sent his holy Spirit , to accompany the preaching of his Gospel , and to assist all Christians to the doing of that which God requires of them ; this is the History of the Gospel .

Now the Doctrine of it contains the Precepts and Promises and Threatnings of it , and Faith in Christ includes a firm belief of all these ; of the Precepts of the Gospel as the matter of our duty , and the Rule of our life ; and of the Promises and Threatnings of the Gospel , as arguments to our duty , to encourage our Obedience , and deter us from sin . So that he that believes the Lord Jesus , believes him to be the great Guide and Teacher sent from God , to bring and conduct men to eternal happiness , and that therefore we ought to hearken to him and follow him ; this is to believe his Prophetical Office . He believes that he is the Author of salvation , and hath purchased for us forgiveness of sins , ransom from hell , and eternal life and blessedness upon the Conditions before mentioned , and therefore that we ought to rely upon him only for salvation , to own him for our Saviour , and to beg of him his holy Spirit , which he hath promised to us , to enable us to perform the Conditions required on our part ; this is to believe his Priestly Office . And lastly , He believes that the Precepts of the Gospel , being delivered to us by the Son of God , ought to have the authority of Laws upon us , and that we are bound to be obedient to them ; and for our encouragement if we be so , that there is a glorious and eternal Reward promised to us ; and for our terror if we be not , there are terrible and eternal Punishments threatned to us ; to which Rewards , the Lord Jesus Christ at the day of Judgment , will sentence men , as the great Judge of the world ; and this is to believe the Kingly Office of Christ . And this is the sum of that which is meant by Faith towards the Lord Jesus Christ , which the Apostle saith was one Subject of his preaching .

And the proper and genuine effect of this Faith , is to live as we believe , to conform our lives to the Doctrine , to the truth whereof we assent . Hence it is that true Christians , that is , those who fashioned their lives according to the Gospel , are call'd believers ; and the whole of Christianity is many times contained in this word believing , which is the great Principle of a Christian life . As in the Old Testament all Religion is express'd by the fear of God ; so in the New , by Faith in Christ .

And now you see what is included in Repentance and Faith , you may easily judge whether these be not the sum of the Gospel , that men would forsake their sins and turn to God , and believe the revelation of the Gospel concerning Jesus Christ , that is , heartily entertain it and submit to it . What did Christ preach to the Jews , but that they would repent of their sins , and believe on him as the Messias ? And what did the Apostles preach , but to the same purpose ? When St. Peter preached to the Jews , Acts 2. the effect of his Sermon and the scope of it was to perswade them to repent and be baptized in the name of Jesus , that is , to profess their belief in him , v. 38. And so Acts 3.19 . This is the conclusion of his discourse , repent therefore and be converted ; and then he propounded Christ to them as the Object of their Faith , being the great Prophet that was Prophesied of by Moses , who should be raised up among them , v. 22. So likewise St. Paul when he preached to the Jews and Gentiles , these were his great Subjects , Acts 17.30 . This is the conclusion of his Sermon to the Athenians , to perswade them to repent , by the consideration of a future Judgment ; and to perswade them to believe on the Lord Jesus Christ , who was to be the Judge of the world , from the Miracle of his Resurrection ; But now he commands all men every where to repent , because he hath appointed a day , &c. whereof he hath given assurance unto all men , in that he hath raised him from the dead . So that you see that these are the great Doctrines of the Gospel , and were the sum of the Apostles preaching ; all their Sermons were perswasives to these two Duties of Repentance and Faith .

Secondly , For the Necessity of these Doctrines . They are necessary for the escaping of eternal misery , and attaining of everlasting happiness . And this will appear , by considering the Nature of them , and the Relation they have to both these .

For the avoiding of eternal punishment , 't is necessary that guilt should be removed , which is an obligation to punishment , and that cannot be but by pardon ; and sure we cannot imagine that God will ever pardon us without repentance ; he will never remit to us the punishment of sin , so long as we tell him we are not at all troubled for what we have done , and we are of the same mind still , and will do the same again ; and till we repent , we tell God this , and we may be sure God will not cast away his Pardons upon those that despise them ; so that Repentance is necessary to the escaping of Hell .

And Faith in Christ is necessary to it ; for if this be the method of God's grace , not to pardon sin without Satisfaction , and Jesus Christ hath made Satisfaction for sin by the merit of his Sufferings , and if it be necessary that we should believe this , that the benefit hereof may redound to us ; then Faith in Christ is necessary to the obtaining of the pardon of sin , by which the guilt of sin is removed , that is , our obligation to eternal punishment .

And then for attaining Salvation . Christ having in the Gospel revealed to us the way and means to eternal happiness , it is necessary that we should believe this Revelation of the Gospel by Jesus Christ , in order to this end . So that you see the necessity of Faith and Repentance , because without these we can neither escape Misery , nor attain to Happiness .

I should now come to draw some Inferences from this Discourse , but I will first give satisfaction to a Query or two , to which this Discourse seems to have given occasion .

1. Query . You will say , why do I call Repentance a Doctrine of the Gospel ? It is a Doctrine of Nature . Natural Religion tells us , that when we have offended God , we ought to be sorry for it , and resolve to amend and reform .

Ans. I do not make the Doctrine of Repentance proper to the Gospel , as if it had not been revealed to the world before ; but because it is a Doctrine which the Gospel very much presseth and perswadeth men to , and because the great Motives and Enforcements of it , are peculiar to the Gospel . So that the Doctrine of Repentance , considered with those powerful Reasons and Arguments to it , which the Gospel furnisheth us withal , is in this sense proper to the Gospel , and not known to the world before .

There are two Motives and Enforcements to Repentance which the Gospel furnisheth us with .

1. Assurance of Pardon and Remission of sins in case of repentance , which is a great encouragement to repentance , and which , before the Gospel , the world had never any firm and clear assurance of .

2. Assurance of eternal Rewards and Punishments after this life , which is a strong Argument to perswade men to change their lives , that they may avoid the misery that is threatned to impenitent sinners , and be qualified for the Happiness which it promiseth to Repentance and Obedience . And this the Apostle tells us in the forementioned place , Acts 17.30 , 31. is that which doth as it were make Repentance to be a new Doctrine that did come with the Gospel into the world , because it was never before enforced with this powerful Argument ; the time 's of that ignorance God winked at ; but now he calls upon all men every where to repent ; because , &c. When the world was in ignorance , and had not such assurance of a future state , of eternal Rewards and Punishments after this life , the Arguments to Repentance were weak and feeble in comparison of what they now are , the necessity of this Duty was not so evident . But now God hath assur'd us of a future Judgment , now Exhortations to Repentance have a commanding power and influence upon men ; so that Repentance , both as it is that which is very much prest and inculcated in the Gospel , and as it hath its chief Motives and Enforcements from the Gospel , may be said to be one of the great Doctrines of the Gospel .

Query 2. Whether the preaching of Faith in Christ , among those who are already Christians , be at all necessary ? Because it seems very improper , to press those to believe in Christ , who are already perswaded that he is the Messias , and do entertain the History and Doctrine of the Gospel .

Ans. The Faith which the Apostle here means , and which he would perswade men to , is an effectual belief of the Gospel ; such a Faith as hath real effects upon men , and makes them to live as they believe ; such a Faith as perswades them of the need of these Blessings that the Gospel offers , and makes them to desire to be partakers of them , and in order thereto to be willing to submit to those Terms and Conditions of Holiness and Obedience , which the Gospel requires . This is the Faith we would perswade men to , and there is nothing more necessary to be prest upon the greatest part of Christians than this ; for how few are there among those who profess to believe the Gospel , who believe it in this effectual manner , so as to conform themselves to it ? The Faith which most Christians pretend to , is meerly negative ; they do not disbelieve the Gospel , they do not consider it , nor trouble themselves about it , they do not care nor are concerned whether it be true or not ; but they have not a positive belief of it , they are not possest with a firm perswasion of the truth of those matters which are contained in it ; if they were , such a perswasion would produce real and positive effects . Every man naturally desires Happiness , and 't is impossible that any man that is possest with this belief , that in order to Happiness it is necessary for him to do such and such things , and that if he omit or neglect them , he is unavoidably miserable , that he should not do them . Men say they believe this or that , but you may see in their lives , what it is they believe . So that the preaching of this Faith in Christ , which is the only true Faith , is still necessary .

I. Inference . If Repentance towards God , and Faith in the Lord Jesus Christ , be the sum and substance of the Gospel , then from hence we may infer the Excellency of the Christian Religion , which insists only upon these things which do tend to our Perfection and our Happiness . Repentance tends to our recovery , and the bringing of us back as near as may be to innocence . Primus innocentiae graedus est non peccasse ; secundus , penitentia : and then Faith in the Lord Jesus Christ , tho it be very comprehensive , and contains many things in it , yet nothing but what is eminently for our advantage , and doth very much conduce to our happiness . The Historical part of the Gospel acquaints us with the Person and Actions of our Saviour , which conduceth very much to our understanding of the Author and Means of our Salvation . The Doctrinal part of the Gospel contains what God requires on our part , and the Encouragements and Arguments to our Duty , from the consideration of the Recompence and Rewards of the next life . The Precepts of Christs Doctrine are such as tend exceedingly to the Perfection of our nature , being all founded in Reason , in the nature of God , and of a Reasonable Creature ; I except only those positive Institutions of the Christian Religion , the two Sacraments , which are not burthensome , and are of excellent use . This is the first .

II. we may learn from hence what is to be the sum and end of our Preaching , to bring men to Repentance and a firm belief of the Gospel ; but then it is to be considered , that we preach Repentance , so often as we preach either against sin in general , or any particular sin or vice ; and so often as we perswade to holiness in general , or to the performance of any particular Duty of Religion , or to the exercise of any particular Grace ; for Repentance includes the forsaking of sin , and a sincere resolution and endeavour of reformation and obedience . And we preach Repentance so often as we insist upon such Considerations and Arguments , as may be powerful to deter men from sin , and to engage them to holiness . And we preach Faith towards our Lord Jesus Christ , so often as we declare the grounds of the Christian Religion , and insist upon such Arguments as tend to make it credible , and are proper to convince men of the Truth and Reasonableness of it ; so often as we explain the Mystery of Christ's incarnation , the History of his Life , Death , Resurrection , Ascension , and Intercession , and the proper Ends and Use of these ; so often as we open the Method of God's Grace for the salvation of sinners , the Nature of the Covenant between God and us , and the Conditions of it , and the way how a sinner is justified and hath his sins pardoned , the Nature and Necessity of Regeneration and Sanctification ; so often as we explain the Precepts of the Gospel , and the Promises and Threatnings of it , and endeavour to convince men of the Equity of Christ's Commands , and to assure them of the Certainty of the Eternal Happiness which the Gospel promises to them that obey it , and of the Eternal Misery which the Gospel threatens to those that are disobedient ; all this is preaching Faith in our Lord Jesus Christ .

III. This may correct the irregular humor and itch in many people , who are not contented with this plain and wholsom food , but must be gratified with sublime Notions and unintelligible Mysteries , with pleasant passages of Wit , and artificial strains of Rhetorick , with nice and unprofitable Disputes , with bold interpretations of dark Prophecies , and peremptory Determinations of what will happen next year , and a punctual stating of the time when Anti-Christ shall be thrown down , and Babylon shall fall , and who shall be employed in this Work . Or if their humor lies another way , you must apply your self to it , by making sharp Reflections upon matters in present controversie and debate , you must dip your stile in Gall and Vinegar , and be all Satyr and Invective against those that differ from you , and teach people to hate one another , and to fall together by the ears ; and this men call Gospel preaching , and speaking of Seasonable Truths .

Surely St. Paul was a Gospel Preacher , and such an one as may be a Patern to all others ; and yet he did none of these ; he preached what men might understand , and what they ought to believe and practice , in a plain and unaffected and convincing manner ; he taught such things as made for peace , and whereby he might edifie and build up men in their holy Faith . The Doctrines that he preached will never be unseasonable , that men should leave their sins , and believe the Gospel , and live accordingly .

And if men must needs be gratified with Disputes and Controversies , there are these great Controversies between God and the sinner to be stated and determined ; Whether this be Religion , to follow our own lusts and inclinations , or to endeavour to be like God , and to be conformed to him , in Goodness , and Mercy , and Righteousness , and Truth , and Faithfulness ? Whether Jesus Christ be not the Messias and Saviour of the world ? Whether Faith and Repentance and Sincere Obedience be not the Terms of Salvation , and the necessary Conditions of Happiness ? Whether there shall be a future Judgment , when all men shall be sentenced according to their works ? Whether there be a Heaven and Hell ? Whether good men shall be eternally and unspeakably happy , and wicked men extreamly and everlastingly miserable ? These are the great Controversies of Religion , upon which we are to dispute on God's behalf against sinners . God asserts , and sinners deny these things , not in Words , but which is more emphatical and significant , in their Lives and Actions . These are practical Controversies of Faith , and it concerns every man to be resolved and determined about them , that he may frame his life accordingly .

And so for Repentance ; God says , Repentance is a forsaking of sin , and a through change and amendment of life ; the sinner says that it is only a formal Confession , and a slight asking of God forgiveness : God calls upon us speedily and forthwith to repent ; the sinner saith 't is time enough , and it may safely be defer'd to sickness or death ; these are important Controversies and matters of moment . But men do not affect common Truths ; whereas these are most necessary : And indeed whatever is generally useful and beneficial , ought to be common , and not to be the less valued , but the more esteemed for being so .

And as these Doctrines of Faith and Repentance are never unseasonable , so are they more peculiarly proper when we celebrate the Holy Sacrament , which was instituted for a solemn and standing Memorial of the Christian Religion , and is one of the most powerful Arguments and Perswasives to repentance and a good life .

The Faith of the Gospel doth more particularly respect the death of Christ ; and therefore it is call'd Faith in his Blood , because that is more especially the Object of our Faith ; the Blood of Christ , as it was a Seal of the truth of his Doctrine , so it is also a Confirmation of all the Blessings and Benefits of the New Covenant .

And it is one of the greatest Arguments in the world to repentance . In the Blood of Christ we may see our own guilt , and in the dreadful Sufferings of the Son of God , the just desert of our sins ; for he hath born our griefs , and carried our sorrows , he was wounded for our transgressions , and bruised for our iniquities ; therefore the Commemoration of his Sufferings should call our sins to remembrance , the Representation of his Body broken , should melt our hearts ; and so often as we remember that his blood was shed for us , our eyes should run down with rivers of tears ; so often as we look upon him whom we have pierced , we should mourn over him . When the Son of God suffered , the rocks were rent in sunder ; and shall not the consideration of those sufferings be effectual to break the most stony and obdurate heart ?

What can be more proper when we come to this Sacrament , than the renewing of our Repentance ? When we partake of this Passover , we should eat it with bitter herbs . The most solemn Expressions of our Repentance fall short of those Sufferings which our blessed Saviour underwent for our sins ; if our head were waters , and our eyes fountains of tears , we could never sufficiently lament the cursed Effects and Consequences of those provocations which were so fatal to the Son of God .

And that our Repentance may be real , it must be accompanied with the Resolution of a better life ; for if we return to our sins again , we trample under foot the Son of God , and profane the Blood of the Covenant , and out of the Cup of Salvation we drink our own damnation , and turn that which should save us into an instrument and Seal of our own ruin .

SERMON II. Serm. 2. Preach'd on Ash-Wednesday . Of confessing and forsaking Sin , in Order to Pardon . PROV. XXVIII . 13 .

He that covereth his sins shall not prosper : but whoso confesseth and forsaketh them , shall have mercy .

SInce we are all sinners , and liable to the Justice of God , it is a matter of great moment to our comfort and happiness , to be rightly informed by what Means , and upon what Terms , we may be reconciled to God , and find mercy with him . And to this purpose the Text gives us this advice and direction , whoso confesseth and forsaketh his sin , shall have mercy .

Vol. 8. In which words there is a great Blessing and Benefit declared and promised to sinners , upon certain Conditions . The Blessing and Benefit promised , is the mercy and favour of God , which comprehends all the happy Effects of God's mercy and goodness to sinners . And the Conditions upon which this Blessing is promised are two , Confession of our sins , and forsaking of them ; and these two contain in them , the whole nature of that great and necessary Duty of Repentance , without which a sinner can have no reasonable hopes of the mercy of God .

I. Here is a Blessing or Benefit promised , which is the mercy and favour of God . And this in the full extent of it , comprehends all the Effects of the mercy and goodness of God to sinners , and doth primarily import the pardon and forgiveness of our sins . And this probably Solomon did chiefly intend in this expression ; for so the mercy of God doth most frequently signifie in the Old Testament , viz. the forgiveness of our sins . And thus the Prophet explains it , Isa. 55.7 . Let the wicked forsake his ways , and the unrighteous man his thoughts , and let him return unto the Lord , and he will have mercy , and to our God , for he will abundantly pardon .

But now since the clear revelation of the Gospel , the mercy of God doth not only extend to the pardon of sin , but to power against it ; because this also is an Effect of God's free grace and mercy to sinners , to enable them , by the grace of his holy Spirit , to master and mortifie their lusts , and to persevere in Goodness to the end .

And it comprehends also our final pardon and absolution at the great day , together with the glorious Reward of eternal life , which the Apostle expresseth , by finding mercy with the Lord in that day . And this likewise is promised to Repentance , Acts 3.19 . Repent ye therefore , and be converted , that your sins may be blotted out , when the times of refreshing shall come from the presence of the Lord , and he shall send Jesus Christ , who before was preached unto you ; that is , that when Jesus Christ who is now preached unto you shall come , you may receive the final sentence of absolution and forgiveness .

And thus much shall suffice to have spoken of the Blessing and Benefit here promised , the mercy of God ; which comprehends all the blessed Effects of the divine grace and goodness to sinners , the present pardon of sin , and power to mortifie sin , and to persevere in a good course , and our final absolulution by the sentence of the great day , together with the merciful and glorious Reward of eternal life .

II. We will consider in the next place , the Conditions upon which this Blessing is promised , and they are two , the Confessing and Forsaking of our sins , whoso confesseth and forsaketh his sin , shall have mercy ; and these two do contain and constitute the whole nature of Repentance , without which a sinner can have no reasonable hopes to find mercy with God . I begin with the

First , the Confession of our sins ; by which is meant a penitent acknowledgment of our faults to God ; to God I say , because the Confession of our sins to men is not , generally speaking , a Condition of the forgiveness of them , but only in some particular cases , when our sins against God are accompanied and complicated with scandal and injury to men . In other cases the Confession of our sins to men is not necessary to the pardon of them , as I shall more fully shew in the progress of this Discourse .

All the difficulty in this matter is , that the Confession of our sins is opposed to the covering and concealing of them ; he that covereth his sin shall not prosper : but whoso confesseth them , shall have mercy ; but no man can hope to hide his sin from God , and therefore confession of them to God cannot be here meant . But this Objection , if it be of any force , quite excludeth Confession to God , as no part of Solomon's meaning ; when yet Confession of our sins to God , is granted on all hands , to be a necessary Condition of the forgiveness of them . And to take away the whole ground of this Objection ; men are said in Scripture , when they do not confess their sins and repent of them , to hide and conceal them from God : Not to acknowledge them is as if a man went about to cover them . And thus David opposeth confession of sins to God , to the hiding of them , Psal. 32.5 . I acknowledged my sin unto thee , and mine iniquity have I not hid , I said I will confess my transgressions unto the Lord ; so that this is no reason , why the Text should not be understood of the Confession of our sins to God .

But because the necessity of confessing our sins to men ( that is to the Priest ) in order to the forgiveness of them , is a great point of difference between us and the Church of Rome , it being by them esteemed a necessary Article of Faith , but by us , so far from being necessary to be believed , that we do not believe it to be true ; therefore for the clear stating of this matter , I shall briefly enquire into these Two things .

I. Whether Confession of our sins to the Priest , as taught and practised in the Church of Rome , be necessary to the forgiveness of them .

II. How far the disclosing and revealing of our sins to the Ministers of God is convenient upon other accounts , and for other purposes of Religion .

I. Whether Confession of our sins to the Priest , and the manner in which it is taught and practised in the Church of Rome , be necessary to the forgiveness of them . What manner of Confession this is , the Council of Trent hath most precisely determined , viz. Secret Confession to the Priest alone , of all and every mortal sin , which upon the most diligent search and examination of our Consciences we can remember our selves to be guilty of , since our Baptism ; together with all the Circumstances of those sins , which may change the nature of them ; because without the perfect knowledge of these , the Priest cannot make a judgment of the nature and quality of mens sins , nor impose fitting Penance for them . This is the Confession of sins required in the Church of Rome , which the same Council of Trent , without any real ground from Scripture or Ecclesiastical Antiquity , doth most confidently affirm to have been instituted by our Lord , and by the Law of God to be necessary to salvation , and to have been always practised in the Catholick Church .

I shall as briefly as I can examine both these Pretences , of the Divine Institution , and Constant Practice of this kind of Confession .

First , For the Divine Institution of it , they mainly rely upon three Texts ; in the first of which there is no mention at all of Confession , much less of a particular Confession of all our sins with the Circumstances of them ; in the other two there is no mention of Confession to the Priest ; and yet all this ought clearly to appear in these Texts , before they can ground a Divine Institution upon them ; for a Divine Institution is not to be founded upon obscure Consequences , but upon plain words .

The First Text , and the only one upon which the Council of Trent grounds the Necessity of Confession , is John 20.23 . Whosesoever sins ye remit , they are remitted ; and whosesoever sins ye retain , they are retained : It is a sign they were at a great loss for a Text to prove it , when they are glad to bring one that hath not one word in it concerning Confession , nor the least intimation of the necessity of it .

But let us see how they manage it to their purpose . The Apostles and their Successors ( saith Bellarmine ) by this power of remitting and retaining sins , are constituted Judges of the case of Penitents ; but they cannot judge without hearing the Cause , and this infers particular Confession of sins to the Priest , from whence he concludes it necessary to the forgiveness of sins .

But do not the Ministers of the Gospel exercise this power of remitting sins in Baptism ? And yet particular Confession of all sins to the Priest is not required , no not in the Church of Rome , in the Baptism of adult Persons . And therefore according to them , particular Confession of sin to the Priest , is not necessary to his exercising the power of remitting sins , and consequently the necessity of Confession cannot be concluded from this Text.

And to shew how they are puzled in this matter , Vasquez by a strange device concludes the necessity of Confession from the power of retaining sins ; for ( says he ) if the Priest have a power of retaining sins , that is of denying Pardon and Absolution to the Penitent , then he may impose Confession as a Condition of forgiveness , and not absolve the Penitent upon other terms . But supposing the Priest to have this unreasonable power , this makes Confession no otherwise necessary by Divine Institution , than going to Jerusalem or China is , in order to the forgiveness of our sins , or submitting to any other foolish condition , that the Priest thinks fit to require ; for according to this way of reasoning , this power of retaining sins , makes every foolish thing that the Priest shall impose upon the Penitent , to be necessary by Divine Command and Institution .

But the truth is , this power of remitting and retaining sins , is exercised by the Ministers of the Gospel , in the administration of the Sacraments , and the preaching of the Gospel , which is call'd the word of reconciliation , the ministry whereof is committed to them : And thus the ancient Fathers understood it ; and as a great Divine told them in the Council of Trent , it was perhaps never expounded by any one Father concerning the business of Confession .

The Second Text they alledge to this purpose is , 1 John 1.9 . If we confess our sins , he is faithful and just to forgive us our sins . Here indeed is Confession ; but general , not particular , as appears by the opposition , If we say that we have no sin , we deceive our selves , and the truth is not in us : but if we confess our sins , that is , if we acknowledge our selves to have been sinners : And then here is not a word of confessing to the Priest ; the Confession here meant is plainly to God , because it follows , he is faithful and just to forgive us our sins , that is , God , who is necessarily understood in the former part of the sentence ; as if it had run thus , if we confess our sins to God , he is faithful and just to forgive us our sins .

The Third Text is , Jam. 5.16 . Confess your faults one to another , and pray one for another . And here again there is only mention of Confession , but not a word of the Priest ; and for another Reason , if I had been to advise them , they should not have prest this Text for their service in this cause , because it does them as much hurt as good ; for it is certain , the Duty of Confession here enjoyned is reciprocal and mutual , confess your sins one to another : So that if by virtue of this Text the People are bound to confess their sins to the Priest , the Priest is hereby as much obliged to confess his sins to the People ; which I dare say is more than they have a mind to prove from this Text. The plain meaning whereof is this , that as Christians should be ready to perform all mutual Offices of Charity , so to assist and comfort one another by their Counsel and Prayers ; and therefore the Apostle adviseth Christians when they are sick , if at the same time they be under any spiritual trouble , by reason of the Guilt of any sin lying upon their Consciences , to lay open their case to one another , that so they may have the help of one anothers Advice and Prayers ; confess your faults one to another , and pray one for another , that ye may be healed , both of your bodily and spiritual distemper : not that the Priest or Minister is here excluded ; St. James had spoken of that particular before , that when any was sick , he should send for the Elders of the Church , that he might in the first place have the benefit of their Counsel and Prayers ; and then because private Christians may also be useful to one another in this kind , he adds , that they should also lay open their condition and troubles to one another , that so they might have the help of one anothers Advice and Prayers ; and very probably all the Confession here meant of private Christians to one another is of the offences and injuries they may have been guilty of , one towards another ; that they should be reconciled upon this occasion , and as a testimony of their Charity , should pray one for another ; whereas they are bound to send for the Elders of the Church , and they are to pray over them , as an act not only of Charity , but of Superiority , and by virtue of their Office in the Church , a more especial blessing being to be expected from their Prayers .

These three Texts are the main Arguments from Scripture , which they of the Church of Rome bring to prove their auricular or secret Confession to be of Divine Institution ; and woful proofs they are ; which shews what miserable shifts they are reduced to , who resolve to maintain a bad cause .

I proceed in the Second place , to discover the Falshood of their other Pretences , that this kind of Confession hath always been practised in the Catholick Church ; and not only so , but believed absolutely necessary to the remission of mens sins and their eternal salvation .

The truth of the whole matter is this ; publick Confession and Penance for open and scandalous Crimes was in use , and with great strictness observed in the first Ages of Christianity , and there was then no general Law or Custom , that exacted secret Confession of sins to the Priest , as a necessary part of repentance , and condition of forgiveness : afterward publick Penance was by degrees disused , which plainly shews that , in the opinion of the Church , this Discipline , how useful soever , was not of absolute necessity to restore men to the favour of God .

In place of this came in private Confession to the Priest , particularly appointed to this Office , and call'd the Penitentiary ; but upon occasion of a scandal that hapned , this also was abrogated by Nectarius Bishop of Constantinople ; which shews that neither was this necessary . And this act of Nectarius was justified by his Successor St. Chrysostom , who does over and over most expresly teach , that Confession of our sins to men is not necessary to the forgiveness of them , but that it is sufficient to confess them to God alone ; so that St. Chrysostom does plainly stand condemned by the Decrees of the Council of Trent .

And thus for several Ages the matter rested , till the degeneracy of the Church of Rome growing towards its height , about the IX . and X. Centuries , some began to contend for the necessity of secret Confession , and this in the year 1215. in the IV. Council of Lateran under Pope Innocent III. was decreed and establish'd .

And this is the first publick Law that was made in the Christian Church concerning this matter , notwithstanding all the boasts of the Council of Trent , about the antiquity of this Institution and Practice ; for Gratian , who lived about 50 years before this Council , tells us , that in his time several wise and religious men were of the contrary opinion , and did not hold Confession necessary by virtue of any Divine Law . Afterwards in the Council of Florence , and especially in that of Trent , this Decree of the Council of Lateran was confirmed and enlarged in many particulars , of which I have already given some account .

And whereas they pretend for themselves the universal Practice not only of the past , but present Church , we are able to shew from clear Testimony of their own Writers , that Confession , as taught and practised in the Church of Rome , is no where else in use at this day , neither among the Abyssines , nor Indians of St. Thomas , nor the Nestorians , nor the Armenians , nor the Jacobites , Churches of great antiquity and vast extent . And as for the Greek Church , if we may believe Gratian , and the Author of the Gloss upon the Canon Law , the Greeks had anciently no Tradition concerning the necessity of Confession , nor do they at this day agree with the Roman Church in all points concerning it .

So that , in short , there is no Nation nor Church throughout the whole world , that bear the name of Christian , the Roman Church only excepted , that doth fully embrace and maintain the whole Doctrine of the Council of Trent concerning Confession ; and yet according to their principles , the whole is of equal necessity to be believed , as any part of it . With what face then do they declare , that this manner of Confession always was , and still is observed in the Catholick , that is in the whole Christian Church ?

I have not time to shew the great and manifold inconveniences and mischiefs of this practice . How infinite a torture it is to the Consciences of men , by entangling them in endless doubts and scruples ; and how great a scandal it is to the Christian Profession , in the lewd management of it by the Priests , is evident from the two Bulls of Pope Pius the IV. and Gregory XV. which mention things too shameful to be declared ; not to insist upon other horrible abuses of it to the vilest and wickedest purposes ; not so much to direct the Consciences of men , as to dive into their Secrets , of which there are so many plain and notorious Instances , that they are past denyal .

The other thing pretended for it is , that it is a great restraint upon men from sin . And very probably it is so , to modest and well disposed persons : but experience shews how quite contrary an effect it hath upon others , who are the far greatest part of mankind . Does not all the world see in the Popish Countries , in the time of their Carnival , just before Lent , the Anniversary season of Confession , how scandalous a liberty men take of doing lewd and wicked things ; and that for this very Reason , because their Consciences are presently to be eased and scoured ( as they call it ) by Confession and Absolution ? And they therefore take the oportunity to gratifie their lusts , and fill up the measure of their iniquity at that time ; because with one labour they can set their Consciences right , and clear them of all guilt ; and they look upon this as a special piece of spiritual good husbandry , to quit their scores with God at once , that so they may have no occasion to trouble him , nor the Priest , nor themselves again for a good while after . So that Confession , instead of being a restraint from sin , gives great encouragement to it , by deluding men into a vain hope of obtaining the pardon of their sins from time to time , tho they still continue in the practice of them ; by which device , mens sins are at once remitted and retain'd ; the Priest remits them by Absolution , and the penitent retains them , by going on still in the Commission of them , in hope of obtaining a new Absolution as often as occasion shall require . I proceed to the

II. Enquiry , namely , How far the disclosing and revealing our sins to the Ministers of God , may be convenient upon other accounts and to other purposes of Religion ? To which the Answer is very plain and short ; so far as is necessary either to the direction , or the ease of mens Consciences .

There are many Cases wherein men , under the guilt and trouble of their sins , can neither appease their own minds , nor sufficiently direct themselves , without recourse to some pious and prudent Guide ; in these cases , men certainly do very well , and many times prevent a great deal of trouble and perplexity to themselves , by a timely discovery of their condition to some faithful Minister , in order to their direction and satisfaction , without which they shall never perhaps be able to clear themselves of the obscurity and entanglement of their own minds , but by smothering their trouble in their own breasts , shall proceed from one degree of melancholy to another , till at last they be plunged either in distraction or despair ; whereas the discovery of their condition in time , would prove a present and effectual remedy . And to this purpose , a general Confession is for the most part sufficient ; and where there is occasion for a more particular discovery , there is no need of raking into the particular and foul circumstances of mens sins , to give that advice which is necessary for the cure and ease of the Penitent ; a thing so far from being desirable , that it must needs be very grievous to every modest and good man .

And thus far Confession is not only allowed , but encouraged among Protestants . In the Lutheran Churches , Chemnitius tells us , that private geneneral Confession is in use and practice . And Calvin freely declares , that he is so far from being against peoples repairing to their Pastors to this purpose , that he earnestly wisheth it were every where observed before the receiving of the Sacrament . And the same is the sense of our own Church , laying no necessity upon men in this matter , but advising , especially before the SaSacrament , those who have any trouble upon their Consciences , to repair to some discreet and faithful Minister of God's Word , for advice and satisfaction . And thus all the good use , which can be made of Confession , may be had in our Church , without the ill Effects and Consequences of the Romish Confession , and without laying a Yoke upon the Consciences of men , which our Saviour never laid .

And now I have , as briefly and as plainly as I could , stated this Controversie between us and the Church of Rome , concerning the necessity and use of secret Confession to the Ministers of God , as the proper Guides and Directors of our Consciences : But it is granted on all hands , that Confession of our sins to God is necessary ; and there is no doubt but it is here intended in the Text , viz. a Penitent acknowledgment of our sins ; the nature whereof I shall briefly explain to you .

And it must not only be a general Confession that we are sinners ; but there must be a particular acknowledgment of our sins to God , so far as upon a particular discussion and examination of our Consciences , we can call them to remembrance , especially our most heinous sins , which our Consciences will not suffer us to forget , must be particularly acknowledged , with the several aggravations of them .

And this Confession must be accompanied with such a shame and sorrow for our sins , as produceth in us a sincere resolution to leave them , and to betake our selves to a better course . These are the principal ingredients of a Penitent Confession .

1. There must be shame , without which there is no hope of amendment . Confession always supposeth conviction of a fault ; and he that is truly convinced that he hath done amiss , cannot but be ashamed of what he hath done . And thus the Penitents in Scripture were wont to make Confession of their sins to God ; Ezra 9.6 . O my God ( says he ) I am ashamed , and blush to lift up my face to thee my God . So Jeremiah , Ch. 3.25 . We lie down in our shame , and our confusion covereth us ; for we have sinned against the Lord . And so likewise Daniel , Ch. 9.5 . We have sinned , and have committed Iniquity , and done Wickedly , unto us belongeth confusion of Face . And thus our Saviour describes the Penitent behaviour of the Publican , as ashamed to look up to that God whom he had offended , Luke 18.13 . He would not lift up so much as his eyes to heaven ; but smote upon his breast , saying , God be merciful to me a sinner .

2. Confession must be always accompanied with great sorrow for our sins , considering the great dishonour we have brought to God , and the danger into which we have brought our selves ; I will declare mine iniquity , ( says David , ) and I will be sorry for my sin .

And this Sorrow must be proportionable to the degree of our Sin . If we have been very wicked , and have sinned greatly against the Lord , and have multiplied our transgressions , and continued long in an evil course , have neglected God , and forgotten him days without number , the measure of our sorrow , must bear some proportion to the degree of our Sins ; if they have been as Scarlet and Crimson , ( as the Prophet expresseth it ) that is , of a deeper dye than ordinary , our Sorrow must be as deep as our Guilt ; for it is not a slight trouble and a few tears that will wash out such stains .

Not that tears are absolutely necessary , tho' they do very well become , and most commonly accompany a sincere Repentance . All tempers are not in this alike ; some cannot express their sorrow by tears , even then when they are most inwardly and sensibly grieved . But if we can easily shed tears upon other occasions ; certainly rivers of tears ought to run down our eyes , because we have broken Gods Laws , the Reasonable , and Righteous , and good Laws of so good a God , of so Gracious a Soveraign , of so mighty a Benefactor , of the Founder of our Being , and the perpetual Patron and Protector of our lives : but if we cannot command our tears , there must however be great trouble and contrition of Spirit , especially for great sins ; to be sure to that degree as to produce the

3. Property I mentioned of a Penitent Confession , namely , a sincere Resolution to leave our sins , and betake our selves to a better course . He does not confess his fault , but stand in it , who is not resolved to amend . True Shame and Sorrow for our Sins is utterly inconsistent with any thought of returning to them . It argues great obstinacy and impudence to confess a fault and continue in it . Whenever we make Confession of our sins to God , surely it is meet to say unto him , I will not offend any more , that which I know not teach thou me , and if I have done iniquity , I will do no more .

This is the first part of Repentance mentioned in the Text , the first Condition of our finding mercy with God , the Penitent acknowledgment of our sins to him . I proceed to the

Second Condition required to make us capable of the mercy of God , which is the actual forsaking of our sins ; whoso confesseth and forsaketh them shall have mercy . I shall not go about to explain what is meant by forsaking sin , it is that which every body can understand , but few will do ; there lies all the difficulty . I shall only put you in mind , that forsaking of sin comprehends our return to our duty , that necessarily follows from it . In sins of Commission , he that hath left any Vice , does thereby become master of the contrary Virtue , virtus est vitium fugere ; not to be drunk , is to be sober ; not to oppress , or defraud , or deal falsly , is to be Just and Honest : and for sins of Omission , the forsaking of them is nothing else , but the doing of those Duties which we omitted and neglected before . And therefore what Solomon here calls forsaking of sin , is elsewhere in Scripture more fully exprest , by ceasing to do evil , and learning to do well . Isa. 1.16 . By forsaking our sins and turning to God ; Isa. 55.7 . Let the wicked man forsake his ways , and the unrighteous man his thoughts , and let him return unto the Lord . By turning from all our sins , and keeping all Gods Laws and Statutes ; Ezek. 18.21 . If the wicked will turn from all his sins which he hath committed , and keep all my statutes , and do that which is lawful and right .

And this is a most Essential part of Repentance , and a necessary condition of our finding mercy with God . That part of Repentance which I have mentioned and insisted upon before , the Penitent acknowledgment of our sins to God , with Shame and Sorrow for them , and a firm purpose and Resolution to leave them , all this is but Preparatory to the actual forsaking of them : that which perfects and compleats our Repentance , is to turn from our evil ways , and to break off our sins by righteousness .

And these terms of confessing and forsaking our sins , are Reasonable in themselves , and Honourable to God , and Profitable to us , and upon lower Terms we have no reason to expect the Mercy of God , nor in truth are we capable of it , either by the present forgiveness of our sins , or the final absolution of the great day , and the blessed Reward of Eternal Life . God peremptorily requires this change , as a condition of our Forgiveness and Happiness ; Repent and be converted , that your sins may be blotted out , Acts 3.19 . If thou wilt enter into life , keep the commandments , Matth. 19.17 . Without holiness no man shall see the Lord , Heb. 12.14 . And why should any man hope for the Mercy of God upon other Terms , than those which he hath so plainly and peremptorily declared ?

It is a mean and unworthy thought of God , to imagine that he will accept men to his favour and eternal life upon other Terms than of better obedience . Will any wise Father or Prince accept less from his Children and Subjects ? will they be satisfied with sighs and tears , as well as with Obedience ? And well pleased if they be but melancholy for their faults , tho' they ne-never mend them ? We must not impute that to God , which would be a defect of Wisdom and good Government , in any Father or Prince upon Earth . God values no part of Repentance upon any other account , but as it tends to reclaim us to our Duty , and ends in our Reformation and amendment .

This is that which qualifies us for the Happiness of another Life , and makes us meet to be made partakers of the inheritance of the Saints in light . And without this , tho' God should be pleased to forgive us , yet we could not forgive our selves ; and notwithstanding the legal discharge from Guilt , the Sting of it would remain , and we should , like our first Parents after they had sinn'd , run away and hide our selves from God , tho' he spake never so kindly to us . God hath placed in every Man's mind an inexorable Judge , that will grant no Pardon and Forgiveness but to a reformed Penitent , to him that hath such a sense of the Evil of his past Life , as to become a better man for the future .

And whoever entertains any other notion of the Grace and Mercy of God to Sinners , confounds the Nature of Things , and does plainly overthrow the Reason of all Laws , which is to restrain men from Sin : But when it is committed , to Pardon it without Amendment , is to Encourage the Practice of it , and to take away the Reverence and Veneration of those Laws , which seem so severely to forbid it . So that next to impunity , the forgiveness of Mens sins upon such easie and unfit Terms , gives boldness and encouragement to sin , and must necessarily in the opinion of men lessen the Honour and Esteem of God's Laws .

And thus I have Considered and Explained both the Blessing and Benefit which is here promised and declared , viz. the Mercy and Favour of God , which comprehends both the present Forgiveness of our Sins , and Power against them , and Grace to Persevere in Goodness to the end , and our final Absolution at the great day , and the Glorious and Merciful Reward of Eternal Life : and likewise the Conditions upon which this Blessing is promised , viz. the Penitent acknowledgment of our sins to God , with such Shame and Sorrow for them , as produceth a sincere Resolution of leaving them , and returning to a better course , and the actual forsaking of them , which involves in it our actual return to our Duty , and a Constant and Sincere obedience to the Laws of God in the future course of our lives .

I shall now make some Application of this Discourse to our selves . I am sure we are all nearly concerned in it . The best of us have many sins to confess and forsake ; some of us very probably have need to change the whole course of our Lives , to put us into a capacity of the Mercy of God . This work can never be unseasonable ; but there cannot be a more proper time for it , than when we are solemnly preparing our selves to receive the Holy Sacrament ; in which as we do Commemorate the great Mercy of God to Mankind , so we do likewise renew and confirm our Covenant with him , that Holy Covenant wherein we engage our selves to forsake our sins , as ever we expect the forgiveness of them at God's hand .

To perswade us hereto , be pleased to consider the Reasonableness of the Thing , the infinite Benefit and Advantage of it ; and which is beyond all other Arguments , the absolute Necessity of it , to make us capable of the Mercy and Forgiveness of God , in this World and the other , and to deliver us from the wrath which is to come , and from those terrible storms of vengeance , which will infallibly fall upon impenitent sinners : So that we have all the Reason and all the Encouragement in the World , to resolve upon a better course . Upon this Condition , the Mercy of God is ready to meet and embrace us , God will Pardon our greatest provocations , and be perfectly reconciled to us . So he hath declared by the Prophet , Isaiah 1.16 . Wash ye , make you clean , put away the evil of your doings from before mine eyes , cease to do evil , learn to do well . Come now and let us reason together , saith the Lord , tho' your sins be as scarlet , they shall be as white as snow ; tho' they be red as crimson , they shall be as wool . And what greater Encouragement can we desire , than that upon so easie and advantageous Terms , God should be so ready to have an end put to all Controversies and Quarrels between him and us .

I beseech you therefore , brethren , by the mercies of God , to take up a serious Resolution to break off your sins by repentance , and to reform whatever , upon due search and tryal of your ways , you shall find to be amiss in your lives .

I beseech you by the Mercies of God , that Mercy which naturally leads to repentance , and which is long-suffering to us-ward , on purpose that we may not perish , but come to repentance , which hath spared us so often , and is not yet exhausted and tired out by our intolerable obstinacy , and innumerable provocations ; that mercy which moved the Son of God to become man , to live among us , and to die for us ; who now as it were speaks to us from the Cross , extending his pierced Hands , and painful Arms to embrace us , and through the gasping wounds of his side lets us see the tender and bleeding Compassion of his Heart ; that mercy which if we now despise it , we shall in vain one day implore , and catch hold of , and hang upon , to save us from sinking into Eternal Perdition ; that mercy , which how much soever we now presume upon , will then be so far from interposing between us and the wrath of God , that it will highly inflame and exasperate it : For whatever impenitent sinners may now think , they will then certainly find that the Divine Justice , when it is throughly provoked , and whetted by his abused Mercy and Goodness , will be most terribly severe , and like a Rasor set with Oyl , will cut the keener for its smoothness .

Consider this all ye that forget God , lest he tear you in pieces , and there be none to deliver : Consider and shew your selves men , O ye transgressours !

We do consider all this ( may some perhaps say ) but we have been great sinners , so great , that we doubt whether our case be not already desperate .

This , if it be sensibly said , with deep Sorrow and Contrition , with that Shame and Confusion of face , which becomes great offenders , is a good Confession , and the best Reason in the World , why ye should now break off your sins : For if what you have already done , do really make your case so doubtful and difficult ; do not by sinning yet more and more against the Lord , make it quite Desperate and past Remedy ; do but you Repent , and God will yet return and have Mercy upon you . And do not say you cannot do it , when it must be done , or you are undone . Power and necessity go together ; when men are hard prest they find a power which they thought they had not ; and when it comes to the push , men can do that which they plainly see they either must do , or be ruined for ever .

But after all this , I am very sensible how great a need there is of God's powerful Assistance in this case , and that it is not an ordinary resolution , and common measure of God's Grace , that will reclaim those who have been long habituated to an evil course .

Let us therefore earnestly beg of him , that he would make these Counsels effectual , that he would grant us repentance unto life , that he would make us all sensible of our faults , sorry for them , and resolved to amend them ; and let us every one put up David's prayer to God for our selves , Deal with thy Servant according to thy mercy , and teach me thy statutes ; order my steps in thy word , and let not any iniquity have dominion over me ; teach me , O Lord , the way of thy statutes , that I may keep them unto the end .

I have now done ; I am only to mind you of another Duty , which is to accompany our Repentance , and Fasting , and Prayer , as a Testimony of the Sincerity of our Repentance , and one of the best means to make our Fasting and Prayer acceptable to God , and to turn away his Judgments from us , and that is Charity and Alms to the Poor , whose number is very great among us , and their necessities very pressing and clamorous , and therefore do call for a bountiful Supply .

And to convince men of the Necessity of this Duty , and the Efficacy of it in Conjunction with our Repentance , and Fasting , and Prayers , I shall only offer to your consideration a few plain Texts of Scripture , which need no comment upon them . Dan. 4.27 . it is the Prophets advice to Nebuchadnezzar ; Break off thy sins by righteousness , and thine iniquity , by shewing mercy to the poor ; if so be it may be a lengthning of thy tranquillity . Acts 10.4 . the Angel there tells Cornelius , Thy prayers and thine alms are come up for a memorial before God . Isa. 58.5 . Is not this the fast which I have chosen , to loose the bands of wickedness , to undo the heavy burthens , and to let the oppressed go free , and that ye break every yoke ? Is it not to deal thy bread to the hungry , and that thou bring the poor that are cast out , to thy house ; when thou seest the naked , that thou cover him , and that thou hide not thy self from thine own flesh ? Then shall thy light break forth as the morning , and thine health shall spring forth speedily , and thy righteousness shall go before thee , and the Glory of the Lord shall be thy rereward ; then shalt thou call , and the Lord shall answer thee , thou shalt cry , and he shall say here I am . To which I will only add that Gracious promise of our Saviour ; Blessed are the merciful ; for they shall find mercy ; and that terrible sentence in St. James , He shall have Judgment without mercy , that hath shewed no mercy .

SERMON III. Serm. 3. Of Confession , and Sorrow for Sin . PSAL. XXXVIII . 18 .

I will declare mine iniquity , and be sorry for my Sin .

IN this Psalm David does earnestly beg Mercy and Forgiveness of God , and in order to the obtaining of it , he declares both his Sins , and his Repentance for them in these Words , which contain in them two of the Necessary Ingredients , or at least Concomitants of a true Repentance , viz. Confession of Sin , and Sorrow for it .

Vol. 8. I shall speak something of the first of these , viz. Confession of Sin : but the Second , viz. Sorrow for Sin , shall be the main Subject of my Discourse .

I. Confession of Sin ; I will declare mine iniquity , or as it is in the Old Translation , I will Confess my wickedness . Of which I shall speak under these three Heads .

I. What Confession of Sin is .

II. How far 't is necessary .

III. What are the Reasons and grounds of this necessity .

I. What Confession of Sin is . It is a Declaration or Acknowledgment of some moral evil or fault to another , which we are conscious to our selves we have been Guilty of . And this Acknowledgment may be made by us , either to God or Man . The Scripture mentions both . Confession of our Sins to God is very frequently mentioned in Scripture , as the first and necessary part of Repentance ; and sometimes , and in some cases Confession to men is not only recommended , but enjoyned .

II. How far Confession of our Sins is Necessary . That it is necessary to confess our Sins to God , the Scripture plainly declares , and is I think a matter out of all dispute . For it is a Necessary part of Repentance , that we should confess our Sins to God , with a due sense of the evil of them ; and therefore the Scripture maketh this a Necessary qualification , and Condition of Pardon and Forgiveness . Prov. 28.13 . Whoso confesseth and forsaketh his sins shall have mercy . 1 John 1.9 . If we confess our sins , he is faithful and just to forgive us our sins , and to cleanse us from all unrighteousness ; implying that if we do not confess our sins to God , the guilt of them will still remain ; to God I say , for of Confession to him St. John plainly speaks , when he says , He is faithful and just ; Who ? God surely ; who tho' he be not named before , yet is necessarily understood in the words before ; If we confess our sins , i. e. to God , he is faithful and just .

A general Confession of our sins is absolutely necessary ; and in some cases a particular acknowledgment of them , and repentance for them , especially if the sins have been great and deliberate and presumptuous ; in this Case a particular Confession of them , and Repentance for them , is necessary so far as we can particularly recollect them , and call them to Remembrance : Whereas for sins of ignorance and infirmity , of surprize and daily incursion , for lesser Omissions , and the Defects and Imperfections of our best Actions and Services , we have all the Reason that can be to believe , that God will accept of a general Confession of them , and Repentance for them . And if any Man ask me , where I find this distinction in Scripture , between a general and particular Repentance ? I answer , that it is not necessary it should be any where exprest in Scripture , being so clearly founded in the Nature and Reason of the thing ; because in many cases it is not possible that we should have a particular Knowledge and Remembrance of all our particular Sins ; as is plain in Sins of ignorance , since our very calling them by that Name , does necessarily suppose that we do not know them . It is impossible we should remember those Sins afterwards , which we did not know when they were committed : And therefore either a general Repentance for these and the other Sins I mentioned of the like Nature , must be sufficient in order to the Pardon of them ; or we must say , that they are unpardonable , which would be very unreasonable , because this would be to make lesser Sins more unpardonable , than those which are far greater .

And yet tho' this difference between a general and particular Repentance be no where expresly mention'd in Scripture , there does not want foundation for it there . Psal. 19.12 . Who can understand his errours ? Cleanse thou me from secret Sins . ( i. e. ) Such as we do not discern and take notice of , when they are committed : And yet David supposeth , that upon a general Acknowledgment of them , and Repentance for them , we may be cleansed from them ; tho' we cannot make a particular Acknowledgment of them , and exercise a particular Repentance for them , because they are secret , and we do not particularly understand what they are .

As for our confessing our Sins to Men , both Scripture and Reason do in some cases recommend and enjoyn it . As ,

1. In order to the obtaining of the Prayers of good men for us . James 5.16 . Confess your Sins one to another ; he said before , The prayer of faith shall save the sick , and the Lord shall raise him up . This in all probability is meant of the Miraculous Power of Prayer , which St. Chrysostom reckons among the Miraculous Gifts of the Spirit , bestowed upon Christians in the first Ages of the Church , and this is very much countenanc'd and confirm'd by what presently follows after this command of Confessing our Sins one to another , and praying one for another , and given as the Reason of it ; for the effectual fervent prayer of a righteous Man availeth much ; the Original is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the inspir'd prayer , which in the verse before , is call'd the prayer of faith , meaning that Miraculous Faith , in the Power whereof Christians did obtain of God whatever they were inspir'd to ask of him ; according to our Saviour's promise in the Gospel , concerning the efficacy of the Prayers of Christians , which we find mention'd among the other Miraculous Powers , which were to be conferr'd upon them by the coming of the Holy Ghost .

2. Confession of our Sins to Men is likewise reasonable , in order to the ease and satisfaction of our minds , and our being directed in our Duty for the future . In this Case common Reason and Prudence , without any Precept of Scripture , will direct men to have recourse to this remedy , viz. to discover and lay open our disease to some skilful spiritual Physician , to some faithful Friend or prudent Guide , in order to spiritual advice and direction , for the peace and satisfaction of our minds . And then ,

3. In case our Sins have been publick and scandalous , both Reason and the practice of the Christian Church do require , that when men have publickly offended , they should give publick Satisfaction , and open Testimony of their Repentance .

But as for private and auricular Confession of our Sins to a Priest in all cases , and as of absolute necessity to our obtaining Pardon and Forgiveness from God , as the Church of Rome teacheth , this is neither necessary by divine Precept , nor by any Constitution and Practice of the ancient Christian Church , as I have shewn in my former discourse .

Not to mention the bad consequences of this Practice , and the impious and dangerous use which hath been made of this Seal of Confession , for the concealing and carrying on of the most wicked and barbarous designs ; and the debauching of the Penitents , by drawing them into the Commission of the same and greater Sins , than those which they confessed ; which the more devout Persons of that Church have frequently complain'd of . I proceed now to shew briefly in the

III. Place , the Grounds and Reasons of the necessity of confessing our Sins to God ; and I shall but just mention them .

1. From the Precept and Command of God ; for which I have already produced clear Proof of Scripture .

2. From the Nature of the thing , because without this there can be no Repentance towards God . He that will not so much as own the faults which he hath been guilty of , can never Repent of them . If we will not confess our Sins to God , we are never like to be sorry for them . Thus much for the first thing in the Text , the Confession of our Sins . I proceed now to the

Second Ingredient of Repentance mentioned in the Text , which is Sorrow for Sin ; I will declare mine iniquity , and be sorry for my Sin . In the handling of this Argument , I shall

I. Consider the Nature of this Passion of Sorrow .

II. The Reason and Grounds of our Sorrow for Sin .

III. The Measure and Degrees of it .

IV. How far the outward expression of our inward grief by Tears is necessary to a true Repentance .

I. For the Nature of this Passion . Sorrow is a trouble or disturbance of Mind , occasioned by something that is evil , done or suffer'd by us , or which we are in danger of suffering , that tends greatly to our damage or mischief : So that to be sorry for a thing , is nothing else but to be sensibly affected with the Consideration of the evil of it , and of the mischief and inconvenience which is like to redound to us from it : Which if it be a Moral evil , such as Sin is , to be sorry for it , is to be troubled that we have done it , and to wish with all our hearts that we had been wiser , and had done otherwise ; and if this Sorrow be true and real , if it abide and stay upon us , it will produce a firm Purpose and Resolution in us , not to do the like for the future .

'T is true indeed , that we are said to be sorry for the death and loss of Friends ; but this is rather the effect of Natural Affection than of our Reason , which always endeavours to check and moderate our grief for that which we cannot help , and labours by all means to turn our Sorrow into patience : And we are said likewise to grieve for the miseries and sufferings of others ; but this is not so properly Sorrow , as Pity and Compassion . Sorrow rather respects our selves , and our own doings and Sufferings . I proceed in the

II. Place To enquire into the Reasons and Grounds of our Sorrow for Sin ; and they , as I have already hinted , are these two ; the Intrinsecal , or the Consequent evil of Sin ; either the evil of Sin in it's self , or the mischiefs or inconveniencies which it will bring upon us . For every one that is sorry for any fault he is guilty of , he is so upon one of these two accounts ; either upon the score of ingenuity , or of interest ; either because he hath done a thing which is unworthy in it's self , or because he hath done something which may prove prejudicial to himself ; either out of a principle of love and gratitude to God , or from a principle of self-love . And tho' the former of these be the better , the more generous principle of Sorrow ; yet the latter is usually the first ; because it is the more sensible , and toucheth us more nearly : For Sin is a base and ill-natur'd thing , and renders a Man not so apt to be affected with the injuries he hath offer'd to God , as with the Mischief which is likely to fall upon himself . And therefore I will begin with the latter , because it is usually the more sensible cause of our Trouble and Sorrow for Sin .

1. The great Mischief and Inconvenience that Sin is like to bring upon us . When a Man is thoroughly convinc'd of the danger into which his sins have brought him , that they have made him a child of wrath , and a Son of perdition , that he is thereby fallen under the heavy dipleasure of Almighty God , and liable to all those dreadful curses , which are written in his Book , that ruin and destruction hang over him , and that nothing keeps him from eternal and intolerable torments , but the Patience and Long-suffering of God , which he does not know how soon it may cease to interpose between him and the wrath of God , and let him fall into that endless and insupportable misery , which is the just portion and desert of his Sins ; he that lays to Heart the sad Estate and Condition , into which he hath brought himself by Sin , and the Mischiefs which attend him every moment of his continuance in that state , and how near they are to him , and that there is but a step between him and Death , and hardly another between that and Hell , he cannot surely but be very sorry for what he hath done , and be highly displeased and offended with himself , that he should be the Author of his own ruin , and have contributed as much as in him lies to his everlasting undoing .

2. Another and better Principle of Sorrow for Sin , is ingenuity ; because we are sensible , that we have carried our selves very unworthily towards God , and have been injurious to him , who hath laid all possible obligations upon us : For he hath made us , and hath given us our beings , and hath charged his watchful Providence with the continual care of us ; his bounty hath ministred to the necessities and comforts of our Life ; all the Blessings that we enjoy , are the Effects of his meer love and goodness , without any hope of requital , or expectation of any other return from us , than of love , of gratitude , and obedience ; which yet are of no advantage to him , but very beneficial and comfortable to our selves : For he does not expect Duty and Obedience from us , with any regard of Benefit to himself , but for our sakes , and in order to our own Happiness .

Nay , his kindness did not stop here , but after we had abused him by our repeated provocations , yet he still continued his care of us ; and when we had farther provoked him to withdraw his Love , and to call in his abused Goodness , and had done what lay in us to make our selves miserable , he would not suffer us to be undone , but found out a Ransom for us , and hath contrived a way for the pardon of all our offences , and to reconcile us to himself , and to restore us to Happiness , by the most stupendous and amazing condescension of love and goodness that ever was , even by giving his only Son to dye for us .

And can we reflect upon all this , and not be sorry and grieved at our very hearts , that we should be so evil to him , who hath been so good to us , that we should be so undutiful to so loving a Father , so unkind to so faithful and constant a Friend , so ungrateful and unworthy to so mighty a Benefactor ? If any thing will melt us into Tears , surely this will do it , to consider that we have sinned against him , who made us , and continually preserves us , and after all our unkindness to him , did still retain so great a love for us , as to redeem us from Hell and Destruction , by the Death and Suffering of his Son , and notwithstanding all our offences does still offer us Pardon and Peace , Life and Happiness . Such Considerations as these , seriously laid to heart , should , one would think break the hardest heart , and make Tears to gush , even out of a Rock . I proceed in the

III. Place to consider the Measure and Degree of our Sorrow for Sin . That it admits of degrees , which ought to bear some proportion to the heinousness of our Sins , and the several aggravations of them , and the time of our continuance in them , is out of all dispute : For tho' the least Sin be a just cause of the deepest Sorrow ; yet because our greatest grief can never bear a due proportion to the vast and infinite evil of Sin , God is pleased to require and accept such measures of Sorrow , as do not bear an exact correspondence to the Malignity of Sin , provided they be according to the capacity of our Nature , and in some sort proportioned to the degree and aggravations of our Sins ; i. e. Tho' the highest degree of our Sorrow doth necessarily fall below the evil of the least Sin ; yet God requires that we should be more deeply affected with some Sins , than others .

But what is the lowest degree which God requires in a true Penitent , and will accept , as it is impossible for me to tell , so it is unprofitable for any body to know : For no Man can reasonably make this enquiry with any other design , than that he may learn how he may come off with God upon the cheapest and easiest terms . Now there cannot be a worse sign , that a Man is not truly sensible of the great evil of Sin , than this , that he desires to be troubled for it , as little as may be , and no longer than needs must : And none surely are more unlikely to find acceptance with God , than those who deal so nearly , and endeavour to drive so hard a bargain with him .

And therefore I shall only say this in general , concerning the degrees of our Sorrow for Sin ; that Sin being so great an evil in it self , and of so pernicious a consequence to us , it cannot be too much lamented and grieved for by us : And the more and greater our Sins have been , and the longer we have continued and lived in them , they call for so much the greater Sorrow , and deeper humiliation from us : For the reasoning of our Saviour concerning Mary Magdalene , She loved much , because much was forgiven her , is proportionably true in this case , those who have sinned much , should sorrow the more .

And then we must take this Caution along with us , that if we would Judge aright of the truth of our Sorrow for Sin , we must not measure it so much by the Degrees of sensible trouble and affliction , as by the rational Effects of it , which are hatred of Sin , and a fixt purpose and resolution against it for the future : for he is most truly sorry for his Miscarriage , who looks upon what he hath done amiss , with abhorrence and detestation of the thing , and wisheth he had not done it , and censures himself severely for it , and thereupon resolves not to do the like again . And this is the Character which St. Paul gives of a Godly Sorrow , 2 Cor. 7.10 . that it worketh repentance , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it produceth a real change in our minds , and makes us to alter our purpose and resolution : And tho' such a Person may not be so passionately and sensibly afflicted for Sin , yet it appears by the Effect , that he hath a deeper and more rational resentment of the evil of it , than that man who is sad and melancholy and drooping for never so long a time , and after all returns to his former sinful course ; the Degree of his Sorrow may appear greater , but the Effect of it is really less .

IV. As for the outward expressions of our Grief and Sorrow . The usual sign and outward expression of Sorrow is Tears ; but these being not the Substance of our Duty , but an external Testimony of it , which some tempers are more unapt to , than others ; we are much less to Judge of the Truth of our Sorrow for Sin by these , than by our inward sensible Trouble and Affliction of Spirit . Some Persons are of a more tender and melting disposition , and can command their Tears upon a little occasion , and upon very short warning ; and such Persons that can weep for every thing else that troubles them , have much more reason to suspect the Truth of their Sorrow for Sin , if this outward expression of it be wanting . And we find in Scripture , that the Sorrow of true Penitents does very frequently discover it self by this outward sign of it . Thus when Ezra and the people made Confession of their Sins to God , it is said , that they wept very Sore , Ezra 10. Peter when he reflected upon that great Sin of denying his Master , 't is said , He went forth and wept bitterly . David also was abundant in this expression of his grief . In the Book of Psalms he speaks frequently of his sighs , and groans , and of watering his couch with his tears : yea so sensibly was he affected with the Evil of Sin , that he could shed tears plentifully for the Sins of others , Psal. 119.136 . Rivers of waters run down mine eyes , because men keep not thy law . In like manner Jeremiah tells us , that his Soul did weep in secret places , for the pride and obstinacy of the Jews ; that his eye did weep sore , and run down with tears ; Jer. 13.17 . And so likewise St. Paul , Philip 3.18 , 19. There are many that walk , of whom I have told you often , and now tell you even weeping , that they are enemies to the Cross of Christ . And there seems to be this natural Reason for it , that all great and permanent impressions upon the Mind , all deep inward resentments have usually a proportionable effect upon the Body , and t●● inferiour Faculties .

But tho' this happen very frequently , yet it is not so constant and certain : For all men have not the same tenderness of Spirit , nor are equally prone to tears ; nay , tho' a Man can weep upon natural accounts , as upon the loss of a Child or near Relation , or an intimate Friend , or when he lyes under a sharp Bodily pain , yet a Man may truly repent , tho' he cannot express his Sorrow for Sin the same way , provided he give Testimony of it by more real Effects : And therefore the Rule , which is commonly given by Casuists in this case , seems to be more ensnaring , than true and useful ; Namely , that that man that can shed Tears upon account of any evil less than that of Sin , ( as certainly all natural evils are ) ought to question the Truth of his Repentance for any Sin that he hath committed , if he cannot shed Tears for it . This I think is not true , because there is scarce any Man , of so hard and unrelenting a Spirit , but the loss of a kind Father , or a dear Child , or other near Relation , will force Tears , from him And yet such a Man , if it were to ●ave his Soul , may not be able at some times to shed a Tear for his Sins . And the Reason is obvious ; because Tears do proceed from a sensitive trouble , and are commonly the Product of a natural affection ; and therefore 't is no wonder , if they flow more readily and easily upon a natural account ; because they are the Effect of a Cause suitable to their Nature . But Sorrow for Sin , which hath more of the Judgment and Understanding in it , hath not it's Foundation in natural affection , but in Reason ; and therefore may not many times express it self in Tears , tho' it may produce greater and more proper Effects .

So that upon the whole matter , I see no Reason to call in question the Truth and Sincerity of that Man's Sorrow and Repentance , who hates Sin and forsakes it , and returns to God and his Duty , tho' he cannot shed Tears , and express the bitterness of his Soul for his Sin , by the same significations that a Mother doth in the loss of her only Son . He that cannot weep like a Child , may resolve like a Man , and that undoubtedly will find acceptance with God . A learned Divine hath well illustrated this Matter by this Similitude . Two Persons walking together espie a Serpent , the one shrieks and cries out at the sight of it , the other kills it : So is it in Sorrow for Sin ; some express it by great Lamentation and Tears , and vehement transports of passion ; others by greater and more real effects of hatred and detestation , by forsaking their Sins , and by mortifying and subduing their Lusts : But he that kills it does certainly best express his inward displeasure and enmity against it .

The Application I shall make of what hath been said upon this Argument , shall be in two particulars .

I. By way of Caution , and that against a double mistake about Sorrow for Sin .

1. Some look upon Trouble and Sorrow for Sin , as the whole of Repentance .

2. Others exact from themselves such a degree of Sorrow , as ends in melancholy , and renders them unfit both for the Duties of Religion , and of their particular Calling . The first concerns almost the generality of men ; the latter but a very few in comparison .

1. There are a great many , who look upon Trouble and Sorrow for their Sins , as the whole of Repentance , whereas it is but an Introduction to it . It is that which works repentance ; but is not Repentance it self . Repentance is always accompanied with Sorrow for Sin ; but Sorrow for Sin does not always end in true Repentance : Sorrow only respects Sins past ; but Repentance is chiefly preventive of Sin for the future . And God doth therefore require our Sorrow for Sin , in order to our forsaking of it . Heb. 6.1 . Repentance is there call'd repentance from dead Works . It is not only a Sorrow for them , but a turning from them .

There is no Reason why men should be so willing to deceive themselves , for they are like to be the losers by it : But so we see it is , that many men are contented to be deceived to their own ruin ; and among many other ways , which men have to cheat themselves , this is none of the least frequent , to think that if they can but shed a few Tears for Sin upon a death-bed , which no doubt they may easily do , when they see their Friends weeping about them , and apprehend themselves to be in imminent danger , not only of Death , but of that which is more terrible , the heavy displeasure , and the fiery Indignation of Almighty God , into whose hands it is a fearful thing to fall ; I say , they think that if they can but do thus much , God will accept this for a true Repentance , and hereupon grant them Pardon and eternal life . And upon these fond hopes , they adjourn their Repentance , and the Reformation of their lives to a dying hour .

Indeed if I were to speak to a Man upon his Death-bed , I would encourage him to a great Contrition and Sorrow for his Sins , as his last and only remedy , and the best thing he can do at that time ; but on the other hand , when I am speaking to those that are well and in health , I dare not give them the least Encouragement to venture their Souls upon this , because it is an hazardous and almost desperate remedy ; especially when men have cunningly and designedly contriv'd to rob God of the Service of their lives , and to put him off with a few unprofitable Sighs and Tears at their departure out of the World . Our Saviour tells us , that it is not every one , that shall say unto him Lord ! Lord ! that shall enter into the Kingdom of Heaven ; and that there is a time , when many shall seek to enter in , but shall not be able .

The Summ of this Caution is , that men should take heed of mistaking Sorrow for Sin , for true Repentance , unless it be followed with the forsaking of Sin and the real Reformation of our Lives . Ahab humbled himself , but we do not find that he was a true Penitent . Judas was sorry for his Sin , and yet for all that was the Son of perdition . Esau is a sad type of an ineffectual Sorrow for Sin , Heb. 12. where the Apostle tells us , that He found no place for Repentance , that is no way to change the mind of his Father Isaac , tho' he sought it carefully with tears . If Sorrow for Sin were Repentance , there would be store of Penitents in Hell ; for there is the deepest and most intense sorrow , weeping and wailing and gnashing of teeth .

2. Another mistake which Men ought to be caution'd against in this Matter , is of those who exact from themselves such a degree of Sorrow for Sin , as ends in deep melancholy , as renders them unfit both for the Duties of Religion , and of their particular Callings . But because there are but very few who fall into this mistake , I shall need to say the less to it . This only I shall say , that those who indulge their sorrow to such a degree , as to drown their Spirits , and to sink them into melancholy and mopishness , and thereby render themselves unserviceable to God , and unfit for the necessities of this life , they commit one Sin more to mourn for , and overthrow the End of Repentance by the indiscreet use of the Means of it . For the End of Sorrow for Sin , is the forsaking of it , and returning to our Duty : But he that Sorrows for Sin , so as to unfit him for his Duty , he defeats his own design , and destroys the end he aims at .

II. The Other part of the Aplication of this Discourse should be , to stir up this affection of Sorrow in us . And here , if I had time , I might represent to you the great evil of sin , and the infinite Danger and inconvenience of it . If the holy men in Scripture , David , and Jeremiah , and St. Paul , were so deeply affected with the sins of others , as to shed rivers of tears at the remembrance of them ; how ought we to be touched with the sense of our own sins , who are equally concerned in the dishonour brought to God by them , and infinitely more in the danger they expose us to ! Can we weep for our dead Friends ? and have we no sense of that heavy load of Guilt , of that body of death , which we carry about with us ? Can we be sad and melancholy for temporal Losses and Sufferings , and refuse to be comforted ? And is it no Trouble to us to have lost Heaven and Happiness , and to be in continual danger of the intolerable Sufferings , and endless Torments of another World ?

I shall only offer to your Consideration , the great Benefit and Advantage which will redound to us from this godly Sorrow ; it worketh Repentance to Salvation , not to be repented of , saith St. Paul . If we would thus sow in Tears , we should reap in Joy . This Sorrow would but continue for a time , and in the morning of the Resurrection there would be Joy to all Eternity , Joy unspeakable and full of Glory . It is but a very little while , and these days of Mourning will be accomplish'd ; and then all Tears shall be wiped from our Eyes ; and the ransomed of the Lord shall come to Sion , with Songs , and everlasting Joy shall be upon their Heads . They shall obtain Joy and Gladness , and Sorrow and Sighing shall flee away . Blessed are they that mourn , for they shall be comforted : but wo unto you that laugh , for ye shall mourn and weep . If Men will rejoice in the pleasures of Sin , and walk in the ways of their hearts , and in the sight of their eyes ; if they will remove Sorrow from their heart , and put away all sad and melancholy Thoughts from them , and are resolved to harden their Spirits against the sense of Sin , against the Checks and Convictions of their own Consciences , and the Suggestions of God's Holy Spirit , against all the Arguments that God can offer , and all the Methods that God can use to bring them to Repentance ; let them know , that for all these things God will bring them into judgment ; and because they would not give way to a timely and a seasonable Sorrow for Sin , they shall lye down in eternal Sorrow , weeping and wailing and gnashing of teeth shall be their portion for ever . From which sad and miserable Estate , beyond all Imagination , and past all Remedy , God of his infinite Goodness deliver us all , for Jesus Christ his sake ,

To whom , &c.

SERMON IV. Serm. 4. Preach'd on Ash-Wednesday , 1689. The unprofitableness of Sin in this Life , an Argument for Repentance . JOB XXXIII . 27 , 28.

He looketh upon men , and if any say , I have sinned , and perverted that which was right , and it profited me not ; He will deliver his soul from going into the pit , and his life shall see the light .

THE great Folly and Perverseness of humane Nature is in nothing more apparent , than in this , that when in all other things Men are generally led and governed by their Interests , Vol. 8. and can hardly be imposed upon by any Art , or perswaded by any Solicitation , to act plainly contrary to it ; yet in matter of their Sin and Duty , that is , in that which of all other is of greatest concernment to them , they have little or no regard to it ; but are so blinded and bewitched with the deceitfulness of sin , as not to consider the infinite Danger and Disadvantage of it ; and at the same time , to cast the Commandments of God , and the consideration of their own Happiness behind their backs .

And of this every Sinner , when he comes to himself , and considers what he hath done , is abundantly convinced ; as appears by the Confession and Acknowledgment , which is here in the Text put into the Mouth of a true Penitent ; I have sinned , and perverted that which is right , and it profited me not , &c.

In which Words here is a great Blessing and Benefit promised on God's part , and the Condition required on our part .

First , The Blessing or Benefit promised on God's part , which is Deliverance from the ill Consequences and Punishment of Sin ; he will deliver his soul from going into the pit , and his life shall see the light , that is , he will deliver him from Death and Damnation . And tho' perhaps temporal Death be here immediately intended , yet that is a Type of our Deliverance from eternal Death ; which is expresly promised in the Gospel .

Secondly , Here is the Condition required on our part ; If any say , I have sinned , and perverted that which was right , and it profited me not . In which Words there are contained ,

I. A penitent Confession of our Sins to God ; for he looketh upon men , and if any say , I have sinned , that is , make a penitent Confession of his Sin to God .

II. A true Contrition for our Sin , not only for fear of the pernicious Consequences of Sin , and the Punishment that will follow it , implyed in these Words , and it profited me not , this is but a very imperfect Contrition : but from a just sense of the evil nature of Sin , and the Fault and Offence of it against God , that we have done contrary to Right and our Duty . If any say , I have sinned , and perverted that which was right . Here you see that true and perfect Contrition for our Sins , is made a necessary Condition of the Blessing and Benefit here promised , viz. Deliverance from the Punishment due to them .

III. Here is a description of the evil nature of Sin , it is a perverting of that which is right . Sin is a perverting of the Constitution and Appointment of God , and of the Nature and Order of Things . God hath given Man a Law and Rule to walk by , but the foolishness of man perverteth his way . The great Lines of our Duty are plain and visible to all Men , and if we would attend to the direction of our own Minds , concerning Good and Evil , every Man would be a law to himself . He hath shewed thee , O man , what is good . That which is right and just and good , is plain and obvious , and offers it self first to us , and when ever we sin , we go out of the right way that lies plain before us , and turn aside into crooked paths . But when we do that which is right , we act agreeably to the Design and Frame of our Beings , and comply with the true Nature and Order of Things ; we do what becomes us , and are what we ought to be : but sin perverts the Nature of Things , and puts them out of course , I have sinned and perverted that which was right .

IV. You have here an acknowledgment of the Mischievous and Pernicious Consequences of Sin ; I have sinned and perverted that which was right , and it profited me not . Which last words are a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in which much less is said than is meant and intended ; it profited me not , that is , it was so far from being of advantage , that the Effects and Consequences of it were very Pernicious and Destructive .

And this is not only true as to the final issue , and event of an Evil course in the other World ; but I shall endeavour to shew , that even in respect of this World , and the present Life , the Practice of some sins is plainly Mischievous to the temporal Interests of men ; that others are wholly unprofitable ; and that those which pretend to bring some benefit and advantage will , when all accounts are cast up , and all circumstances duly weighed and considered , be found to do far otherwise .

First , I shall shew , that the Practice of some Vices is Evidently Mischievous and Prejudicial to us , as to this World ; as all those Vices which fall under the cognizance of Human Laws , and are punished by them ; Murther , Theft , Perjury , Sedition , Rebellion and the like ; these cannot be denyed to be of pernicious consequence to men , and therefore the great Patrons of Vice seldom plead for these , the inconvenience of them is so palpable , that some feel it , and all may see it every day .

But besides these , there are many other sorts of sin , which human Laws either take no notice of , or do not so severely Punish , which yet in their Natural Consequences , are very pernicious to our present interest ; either they are a disturbance to our minds , or dangerous to our health , or ruinous to our Estate , or hurtful to our Reputation , or it may be at once prejudicial to us , in all , or most of these respects ; and these are the greatest temporal inconveniences that men are liable to .

All irregular Passions , as Wrath , Malice , Envy , Impatience and Revenge , are not only a disturbance to our selves , but they naturally draw upon us hatred and contempt from others . Any one of these passions is enough to render a Man uneasie to himself , and to make his Conversation disgustful and troublesome to all that are about him ; for all men naturally hate all those , who are of an envious , or malicious , or revengeful temper , and are apt to rise up and stand upon their guard against them . Anger and impatience are great deformities of the mind , and make a Man look as ugly , as if he had a wry and distorted Countenance ; and these passions are apt to breed in others a secret contempt of us , and to bring our prudence into question , because they are signs of a weak and impotent mind , that either hath lost , or never had the Government of it self .

There are other Vices , which are plainly pernicious to our health , and do naturally bring Pains and Diseases upon men ; such are Intemperance and Lust ; and tho' some may pretend to govern themselves , in the Practice of these , with so much moderation and discretion , as to prevent the notorious bad consequences of them , yet there are very few or none that do so ; this is seldom more than a Speculation , and men that allow themselves in any lewd or intemperate course , will find it very hard to govern themselves in it ; for after men have forfeited their innocence , and broke in upon their natural Modesty , they are apt by degrees to grow profligate and desperate ; if a Man gives way but a little to his own vicious inclinations , they will soon get head of him , and no Man knows how far they will hurry him at last .

Besides that the Vices I am speaking of , Intemperance and Lust , have other great inconveniences attending them , they expose men more frequently , than most other Vices , to occasions of quarrel , in which men often lose their own lives , or take away other mens , by which they fall under the danger of the Law , and the stroke of publick Justice ; or if they escape that , ( as too often they do ) they cannot fly from their own Consciences , which do commonly fill them with the horror and torment of such an action all their days ; so pernicious are the usual Consequences of these Vices , of which we see sad instances every day .

Nor are these Vices less hurtful to mens Estates ; for they are extreamly expensive and wasteful , and usually make men careless of all their business and concernments , liable to be cheated by those , whom they are forced to trust with their affairs , because they will not mind them themselves , and to be abused by crafty men , who watch the oportunities of their folly and weakness , to draw them into foolish bargains . It is an old Observation , that more men perish by Intemperance , than by the Sword ; and I believe it is as true , that more Estates states are dissipated and wasted by these two riotous Vices , than by all other Accidents whatsoever .

And there is scarce any notorious Vice , by which men do not greatly suffer in their Reputation and good Name , even when the times are worst and most degenerate ; any wicked course , whether of debauchery or injustice , is a blemish to a Man's credit , not only in the esteem of the Sober and Virtuous , but even of those who are loose and extravagant ; for men are sooner brought to Practise what is bad , than to approve of it , and do generally think all sin and wickedness to be a stain upon them , whatever in a swaggering humor they may say to the contrary . A clear evidence of this is , that men do so studiously endeavour to conceal their Vices , and are so careful that as few as may be should be conscious to them , and are so confounded if they be discovered , and so out of all patience when they are upbraided with them , a plain acknowledgment , that these things are shameful in themselves , and whatever face men may put upon things , that they do inwardly and at the bottom of their Hearts believe , that these Practices are deservedly of bad Reputation , and do , in the general opinion of Mankind , leave a blot upon them .

Secondly , There are other sins , which tho' they are not usually attended with Consequences so palpably mischievous , yet are plainly unprofitable , and bring no manner of advantage to men .

Of this sort is all kind of Prophaneness , and customary Swearing in common Conversation , there is neither profit nor pleasure in them . What doth the Profane Man get by his contempt of Religion ? He is neither more respected , nor better trusted for this quality ; but on the contrary , it is many times really to his prejudice , and brings a great odium upon him , not only from those who sincerely love Religion , but from others also ; tho' they are conscious to themselves , that they do not love Religion as they ought , yet they have a Veneration for it , and cannot endure that any one should speak slightly of it .

And 't is as hard to imagine , where the pleasure of Profaneness lies . Men cannot but at first have a great reluctancy in their minds against it , and must offer considerable violence to themselves , to bring themselves to it ; and when it is grown more familiar , and their Consciences are become more sear'd and insensible , yet whenever they are alone and serious , or when any affliction or calamity is upon them , they are full of fears and anguish , their guilt stares them in the face , and their Consciences are raging and furious .

And as all kind of Profaneness is unprofitable , so more especially customary swearing in ordinary Conversation , upon every occasion of passion , or any other trivial cause , nay it may be without cause , out of mere habit and custom . Now what can possibly be imagined to be the profit or pleasure of this Vice ! Sensual pleasure in it there can be none , because it is not founded in the temper of the Body ; a Man may be naturally prone to Anger or Lust ; but no Man I think is born with a swearing Constitution .

And there is as little Profit as Pleasure in it ; for the common and trivial use of Oaths makes them perfectly insignificant to their end , and is so far from giving credit to a Man's word , that it rather weakens the Reputation of it .

Thirdly , Those Vices which pretend to be of Advantage to us , when all accounts are cast up , and all Circumstances duly consider'd , will be found to be quite otherwise . Some Vices pretend to bring in profit ; others to yield pleasure , but upon a thorow examination of the matter , these pretences will vanish and come to nothing .

The Vices which pretend to be most profitable are Covetousness and Oppression , Fraud and Falshood , and Perfidiousness : but if we look well into them , we shall find , that either they do not bring the Advantages they pretended to bring ; or that the inconveniences which attend them are as great or greater , than the Advantages they bring ; or else that the Practice of the opposite Virtues would be of much greater Advantage to us .

1. Some of these Vices do not bring the Advantages they pretend to do . Covetousness may increase a Man's Estate , but it adds nothing to his Happiness and Contentment ; for tho' his Estate grow never so much , his want is still as great as it was before , and his care and trouble continually greater ; so that so long as he continues Covetous , the more Rich , the less Happy .

And then for Fraud and Falshood ; they are not of that real and lasting Advantage , that cunning but short-sighted men are apt to imagine . Nothing is truer than that of Solomon , The lying tongue is but for a moment . A Man can Practice the Arts of Falshood and Deceit but for a little while , before they will be discovered , and when they are discovered , they are so far from being any Advantage to him , that they turn to his prejudice , and the cunning Man begins to be in a bad case , and he that was wont to over-reach others , is at last caught himself .

2. Several of these Vices are attended with inconveniences , as great or greater than the Advantages they bring . If a Man increase his Estate by Injustice and Oppression , yet he loseth his Reputation . Besides , that all fraudulent and unjust courses are apt to entangle a Man in a great many inconveniences , and to expose him to troublesome suits , for the keeping of what he hath unjustly gotten ; it is very often seen , that what is gotten by injustice is spent in Law , and tho' it may be those whom he hath wronged never recover their right , yet first or last the unjust Man is put to more trouble and vexation about it , than the thing is worth . This Solomon observes , Prov. 15.16 . In the revenue of the wicked there is trouble .

The perfidious Man by betraying a Friend or a Trust , may perhaps make some present Advantage : but then by such a villany he makes himself odious to all Mankind , and by this means , at one time or other , prevents himself of greater advantages which he might have had another way , and perhaps at last is miserably crushed by those whom he betrayed , who in the change and revolution of human affairs , may some time or other have the oportunity of being revenged . Or else ,

3. The Practice of the opposite Virtues would be of far greater Advantage to us .

Truth and Fidelity are in common experience sound to be a better and surer way of thriving , and more like to last and hold out , than Fraud and Falshood ; and as honesty is a surer way of raising an Estate , so it brings along with it greater security of the quiet enjoyment of it ; there is never any real occasion , and seldom any colour and pretence of bringing such a Man into trouble ; for which reason Solomon says , Better is the little which the righteous Man hath , than great possessions without right ; because , tho' it be but little , yet it will wear like Steel , and he is like to enjoy it quietly , and may increase it ; whereas the unjust Man is continually in danger of losing what he hath gotten .

And if this be the case , it is very plain , that those Vices which pretend to bring the greatest Advantage , are really unprofitable ; and to these kind of Vices the Text seems to point more particularly , If any say I have sinned , and perverted that which was right , and it profited me not , &c.

But perhaps tho' there be no profit in any sinful course , yet there may be some pleasure ; that comes next to be examined ; and I doubt not to make it evident , that there is no such pleasure in sin , as can make it a reasonable Temptation to any Man to venture upon it . The Vices which pretend to bring the greatest pleasure , are Lewdness , and Intemperance , and Revenge .

The two first of these are the highest Pretenders to Pleasure : but God knows , and the sinner himself knows , how thin and transitory this pleasure is , how much trouble attends it , and how many sighs and groans follow it ; and whatever pleasure they may minister to the sense , they bring a great deal of anguish and perplexity to the mind ; so that the trouble which they cause , does more than counter-vail the pleasure which they bring : and they do not only disturb the mind , but they disease the Body . How many are there , who for the gratifying of an inordinate Lust , and for the incomprehensible pleasure of a drunken fit , have endured the violent burnings of a Feaver , or else have consumed the remainder of their days in languishing sickness and pain ?

And the reason of all this is plain , because all the pleasures of sin are violent , and forced , and unnatural , and therefore not like to continue ; they are founded in some Disease and Distemper of our minds , and therefore always end in pain and smart .

And as for Revenge ; it is indeed a very eager and impatient desire : but so far surely from being a pleasure , that the very thoughts of it are extreamly troublesome , and raise as great storms in the mind of a Man , as any passion whatsoever ; and I never heard of the pleasure of being in a Storm : it is pleasant indeed to be out of it , when others are in it . And when Revenge hath satisfied it self , and laid its enemy bleeding at its foot , the Man that executed it commonly repents himself the next moment , and would give all the World to undo what he hath done ; so that if there be any pleasure in Revenge , it is so flitting and of so short a continuance , that we know not where to fix it ; for there is nothing but tumult and rage before the execution of it , and after it nothing but remorse and horror ; so that if it be a pleasure , it is but of one moment's continuance , and lasts no longer than the act is a doing ; and what Man in his wits would purchase so short a pleasure at so dear a price ? This is most certainly true , and if it were well considered , sufficient to convince any reasonable Man of the unreasonableness of this passion .

Cain is a fearful instance of this kind , who after he had drawn his Brother into the Field , and slain him there , how was he tormented with the guilt of what he had done , and forced to cry out , my punishment is greater than I can bear , or ( as some Translations render the words , ) mine iniquity is greater than that it can be forgiven , Gen. 4.13 ! From thy face ( says he to God , in the anguish of his Soul ) from thy face shall I be hid , and I shall be a fugitive and a vagabond in the earth , and it shall come to pass that every one that findeth me shall slay me , v. 14. Every one that findeth me , how fearful did his guilt make him ! When probably there was then but one Man in the World besides himself . And I may say of this sort of men , as St. Jude does of those in his time , Jude v. 11. Wo unto them , for they have gone in the way of Cain , they are guilty of his Crime , and his doom shall be theirs .

And here I cannot but take notice of a great Evil that grows daily upon us , and therefore deserves with the greatest severity to be discountenanced and punish'd , I mean that of Duels , than which what can be more unchristian ? And what can be more unreasonable , than for men upon deliberation , and after the heat of Passion is over , to resolve to sheath their Swords in one anothers Bowels , only for a hasty word ? And which is yet more unreasonable , that because two men are angry , and have quarelled with one another , and will fight it out , that therefore two more , who have no quarel , no kind of displeasure against one another , must fight too , and kill one another if they can , for no reason and upon no provocation . These false Rules of Honour will not pass in another World , in the highest and greatest Court of Honour , from whence there is no Appeal .

I shall conclude this whole Argument with that excellent saying of Cato , reported in A. Gellius , Cogitate cum animis vestris , &c. Consider ( says he ) with your selves , if ye be at any trouble and pain to do a good action , the trouble will be soon over ; but the pleasure and comfort of what ye have done well , abides with you all your days : but if to gratifie your selves , you do any thing that is wicked , the pleasure will quickly vanish ; but the guilt of it will stick by you for ever .

And is it not then much better to prevent all this trouble , by denying our selves these sinful pleasures , which will follow us with guilt while we live , and fill us with horror and despair when we come to die ?

I shall now make some reflections upon what hath been delivered , and so conclude .

First , What hath been said upon this Argument , ought particularly to move those who have so great a consideration of this present life , and the temporal Happiness of it , that the Practice of all Virtues is a friend to their temporal , as well as eternal welfare , and all Vice is an Enemy to both .

Secondly , This likewise takes off all manner of excuse from Sin and Vice . It pretends not to serve the Soul , and to profit our future happiness in another World ; and if it be an Enemy also to our present welfare in this world , what is there to be said for it ?

Thirdly , ( which I desire to insist a little longer upon ) all the Arguments which I have used , to convince men of the folly of a wicked course , are so many strong and unanswerable Reasons for Repentance ; for when a Man is convinced , that he hath done foolishly , and to his own prejudice , that he hath sinned , and that it profited him not , what can he do less , than to be heartily sorry for it , and ashamed of it , and resolved to do better for the future ? Nothing surely is more reasonable than Repentance ; and yet how hard is it to bring men to it ? Either men will mistake the Nature of it , and not do it effectually ; or they will delay it , and not do it in time .

I. Men mistake the Nature of Repentance ; and there are two great mistakes about it .

1. Of those who make the great force and virtue of it to consist , not so much in the Resolution of the Penitent , as in the Absolution of the Priest . And this the Church of Rome , in their Doctrine concerning Repentance does . For their Sacrament of Penance , ( as they call it , ) they make to consist of two parts ; the Matter of it , which consists in these three acts of the Penitent , Confession , Contrition , and Satisfaction ; and the Form of it , which is the Absolution of the Priest , in which they make the main virtue and force of Repentance to consist , in quâ proecipuè ipsius vis sita est , are the very words of the Council of Trent . And here is a wide difference betwixt us ; for tho' the comfort of the Penitent may in some case consist in the Absolution of the Priest , yet the Virtue and Efficacy of Repentance does not at all consist in it , but wholly in the Contrition and sincere Resolution of the Penitent , as the Scripture every where declares : and to think otherwise , is of dangerous Consequence ; because it encourageth Men to hope for the benefit of Repentance , that is the Pardon and forgiveness of their sins , without having truly repented . And indeed the Council of Trent have so framed their Doctrines in this point , that any one may see , that they did not matter how much they abated on the part of the Penitent , provided the Power of the Priest be but advanced , and kept up in its full height .

2. The other Mistake is of those , who make Repentance to consist in the bare Resolution of Amendment , tho' it never have its effect ; that is , tho' the sinner either do not what he resolved , or do it only for a fit , and during his present Trouble and Conviction .

There is one case indeed , and but one , wherein a Resolution not brought to effect is available , and that is , when nothing hinders the performance and execution of it , but only want of time and oportunity for it , when the Repentance is sincere , and the Resolution real , but the Man is cut off between the actual Reformation which he intended , and which God , who sees things certainly in their Causes , knows would have followed , if the Man had lived to give Demonstration of it : but this is nothing to those who have the oportunity to make good their Resolution , and do not ; for , because the resolution which would have been perform'd , had there been time and oportunity , is reckoned for a true Repentance , and accepted of God as if it had been done ; therefore the Resolution which was not brought to effect when there was time and oportunity for it , hath not the Nature of true Repentance , nor will it be accepted of God .

I will add but one thing more upon this Head , because I doubt it is not always sufficiently considered ; and that is this , that a sincere Resolution of a better course , does imply a Resolution of the means , as well as of the end ; he that is truly resolved against any sin , is likewise resolved against the occasions and temptations that would lead and draw him to it ; otherwise he hath taken up a rash and foolish Resolution , which he is not like to keep , because he did not resolve upon that which was necessary to the keeping of it . So he that resolves upon any part of his Duty , must likewise resolve upon the means which are necessary to the discharge and performance of it ; he that is resolved to be just in his dealing , and to pay his debts , must be diligent in his Calling , and mind his business ; because without this he cannot do the other ; for nothing can be more vain and fond , than for a Man to pretend that he is resolved upon doing his Duty , when he neglects any thing that is necessary to put him into a capacity , and to further him in the discharge of it . This is , as if a Man should resolve to be well , and yet never take Physick , or be careless in observing his rules which are prescribed in order to his health . So for a Man to resolve against Drunkenness , and yet to run himself upon the temptations which naturally lead to it , by frequenting the Company of Lewd and Intemperate persons , this is , as if a Man should resolve against the Plague , and run into the Pest-house . Whatever can reasonably move a Man to be resolved upon any End , will , if his Resolution be wise and honest , determine him as strongly to use the Means which are proper and necessary to that End .

These are the common Mistakes about this matter , which Men are the more willing to run into , because they are loth to be brought to a true Repentance ; the Nature whereof is not difficult to be understood , ( for nothing in the world is plainer ; ) only men are always slow to understand what they have no mind to put in practice . But

II. Besides these Mistakes about Repentance , there is another great Miscarriage in this matter , and that is the delay of Repentance ; men are loth to set about it , and therefore they put it upon the last hazard , and resolve then to huddle it up as well as they can : but this certainly is great folly , to be still making more work for Repentance , because it is to create so much needless trouble and vexation to our selves ; 't is to go on still in playing a foolish part , in hopes to retrieve all by an after-game ; this is extreamly dangerous , because we may certainly sin , but it is not certain we shall repent , our Repentance may be prevented , and we may be cut off in our sins ; but if we should have space for it , Repentance may in process of time grow an hundred times more difficult than it is at present .

But if it were much more certain , and more easie than it is , if it were nothing but a hearty Sorrow and Shame for our sins , and an asking God forgiveness for them , without being put to the trouble of reforming our wicked lives , yet this were great folly , to do those things which will certainly grieve us after we have done them , and put us to shame , and to ask forgiveness for them . It was well said of Old Cato , nae tu stultus es homuncio , qui malis veniam precari , quam non peccare , thou art a foolish man indeed , who chusest rather to ask forgiveness , than not to offend .

At the best , Repentance implies a fault ; it is an after-Wisdom , which supposeth a Man first to have plaid the fool ; it is but the best end of a bad business ; a hard shift , and a desperate hazard , which a Man that had acted prudently would never have been put to ; it is a Plaster after we have dangerously wounded our selves : but certainly it had been much wiser , to have prevented the danger of the wound , and the pain of curing it . A wise Man would not make himself sick if he could , or if he were already so , would not make himself sicker , tho' he had the most Effectual and Infallible Remedy in the world in his power : But this is not the case of a sinner , for Repentance as well as Faith is the gift of God .

Above all , let me caution you , not to put off this great and necessary work , to the most unseasonable time of all other , the time of sickness and death , upon a fond presumption , that you can be reconciled to God when you please , and exercise such a Repentance as will make your peace with him at any time .

I am heartily afraid , that a very great part of Mankind do miscarry upon this confidence , and are swallowed up in the gulf of Eternal Perdition , with this Plank in their Arms. The common Custom is ( and I fear it is too common ) when the Physician hath given over his Patient , then , and not till then , to send for the Minister ; not so much to enquire into the Man's condition , and to give him suitable Advice , as to Minister comfort , and to speak Peace to him at a venture .

But let me tell you , that herein you put an extream difficult task upon us , in expecting that we should pour Wine and Oyl into the wound before it be searched , and speak smooth and comfortable things to a Man , that is but just brought to a sense of the long course of a lewd and wicked Life , impenitently continued in . Alas ! what comfort can we give to men in such a case ? We are loth to drive them to despair ; and yet we must not destroy them by presumption ; pity and good nature do strongly tempt us to make the best of their case , and to give them all the little hopes , which with any kind of Reason we can , and God knows it is but very little that we can give to such Persons upon good ground ; for it all depends upon the degree and sincerity of their Repentance , which God only knows , and we can but guess at . We can easily tell them what they ought to have done , and what they should do , if they were to live longer , and what is the best that they can do in those straights into which they have brought themselves , viz. to exercise as deep a Sorrow and Repentance for their sins as is possible , and to cry mightily to God for Mercy , in and through the Merit of our Blessed Saviour . But how far this will be available in these Circumstances we cannot tell ; because we do not know , whether if the Man had lived longer , this Repentance and these Resolutions which he now declares of a better course , would have been good .

And after all is done that can be done in so short a time , and in such Circumstances of confusion and disorder , as commonly attend dying Persons , I doubt the result of all will be this ; that there is much more ground of fear than hope concerning them ; nay perhaps , while we are pressing the dying sinner to Repentance , and he is bungling about it , he expires in great doubt and perplexity of mind what will become of him ; or if his Eyes be closed with more comfortable hopes of his condition , the next time he opens them again , he may find his fearful mistake , like the rich Man in the Parable , who when he was in hell , lift up his eyes being in torment .

This is a very dismal and melancholy consideration , and commands all men presently to repent , and not to put off the main work of their lives to the end of them , and the time of sickness and old Age. Let us not offer up a Carcass to God instead of a living and acceptable Sacrifice : but let us turn to God , in the days of our health and strength , before the evil days come , and the years draw nigh , of which we shall say we have no pleasure in them ; before the Sun and the Moon and the Stars be darkned . As Solomon elegantly expresseth it , Eccl. 12.1 , 2. before all the Comforts of Life be gone , before our Faculties be all ceased and spent , before our Understandings be too weak , and our Wills too strong ; our Understandings be too weak for consideration , and the deliberate exercise of Repentance , and our Wills too strong and stiff to be bent and bowed to it .

Let us not deceive our selves , Heaven is not an Hospital made to receive all Sick and Aged Persons , that can but put up a faint request to be admitted there ; no , no , they are never like to see the Kingdom of God , who instead of seeking it in the first place , make it their last refuge and retreat , and when they find the Sentence of Death upon them , only to avoid present Execution , do bethink themselves of getting to Heaven , and since there is no other Remedy , are contented to Petition the great King and Judge of the World , that they may be transported thither .

Upon all these Considerations , let us use no delay in a matter of such mighty consequence to our eternal Happiness , but let the counsel which was given to Nebuchadnezzar be acceptable to us ; let us Break off our sins by righteousness , and our iniquities by shewing mercy to the poor ; if so be it may be a lengthning of our tranquillity . Repentance and Alms do well together ; let us break off our sins by righteousness and our iniquities by shewing mercy to the poor ; especially upon this great occasion , which his Majesty's great Goodness to those distressed Strangers , that have taken Sanctuary among us , hath lately presented us withal , remembring that we also are in the body , and liable to the like sufferings ; and considering on the one hand , that Gracious promise of our Lord , Blessed are the merciful , for they shall receive mercy ; and on the other hand , that terrible threatning in St. James , He shall have Judgment without mercy , that hath shewed no mercy .

To conclude , from all that hath been said , let us take up a present Resolution of a better course , and enter immediately upon it , to day whilst it is called to day , lest any of you be hardned through the deceitfulness of sin . O that men were wise , that they understood this , that they would consider their latter end . And grant we beseech the Almighty God , that we may all know and do , in this our day , the things which belong to our peace , for thy mercy's sake in Jesus Christ , To whom with thee O Father and the Holy Ghost , be all Honour and Glory now and for ever . Amen .

SERMON V. Serm. 5. The Shamefulness of Sin , an Argument for Repentance . The First Sermon on this Text. ROM. VI. 21 , 22.

What fruit had ye then in those things , whereof ye are now ashamed ? For the end of those things is death . But now being made free from sin , and become Servants to God , ye have your fruit unto Holiness , and the end Everlasting Life .

THERE are two Passions which do always in some Degree or other accompany a true Repentance , viz. Sorrow and Shame for our Sins ; because these are necessary to engage men to a Resolution of making that change wherein Repentance does consist : Vol. 8. For till we are heartily sorry for what we have done , and ashamed of the evil of it , it is not likely that we should ever come to a firm and steady purpose of forsaking our evil ways , and betaking our selves to a better course .

And these two Passions of Sorrow and Shame for our Sins , were wont anciently to be signified by those outward expressions of Humiliation and Repentance , which we find so frequently mentioned in Scripture , of being cloathed in Sackcloath as a testimony of our sorrow and mourning for our Sins , and of being sprinkled upon the head , and covered over with filth and dirt , with dust and ashes , in token of our shame and confusion of Face for all our Iniquities and transgressions . Hence are those Expressions in Scripture of Repenting in Sackcloath and Ashes , of lying down in our shame , and being cover'd with confusion , in token of their great sorrow and shame for the manifold and heinous Sins , which they had been guilty of .

Of the former of these , viz. Trouble and Sorrow for our Sins , I have very lately * * Ser. 3. treated ; and of the latter , I intend now by God's assistance to speak , viz. Shame for our Sins , and that from these Words which I have recited to you ; What fruit had ye then in those things , &c. In which Words the Apostle makes a comparison between an Holy and Virtuous , and a Sinful and Vicious course of Life , and sets before us a perfect enumeration of the manifest Inconveniences of the one , and the manifold Advantages of the other .

First , The manifest Inconveniences of a Vicious and Sinful course ; and the Apostle mentions these three .

I. It is unprofitable , it brings no manner of present Benefit and Advantage to us , if all things be rightly calculated and consider'd . What fruit had ye then in those things ? Then ( i. e. ) at the time when you committed those Sins , had you any present Advantage by them ? No , certainly ; but quite contrary .

II. The reflection upon our Sins afterwards is cause of shame and confusion to us ; What fruit had you then in those things , whereof ye are now ashamed ?

III. The final issue and consequence of these things is very dismal and miserable ; The end of those things is death . Let us put these things together , and see what they amount to : No Fruit then when ye did these things , and shame now when ye come afterwards to reflect upon them , and death and misery at the last .

Secondly , Here is likewise on the other hand represented to us the manifold Benefit of an Holy and Virtuous Life . And that upon these two accounts .

I. Of the present Benefit of it , which the Apostle calls here fruit ; Ye have your fruit unto Holiness .

II. In respect of the future Reward of it ; And the end Everlasting Life . Here is a considerable Earnest in hand , and a mighty Recompence afterwards , infinitely beyond the proportion of our best Actions and Services , both in respect of the greatness and the duration of it , Everlasting Life ; for a few transient and very imperfect actions of obedience , a perfect and immutable and endless state of Happiness . I shall begin with the

First , of the two general Heads . viz. The manifest Inconveniences of a Sinful and Vicious course ; and the Apostle I told you in the Text takes notice of three .

I. It is unprofitable , and if all things be rightly calculated and consider'd , it brings no manner of present Advantage and Benefit to us . What fruit had ye then in those things ? Then , ( i. e. ) When ye committed those Sins , had you any present Advantage by them ? No certainly , quite the contrary ; as if the Apostle had said , if you seriously reflect upon your former course of Impiety and Sin , wherein you have continued so long , you cannot but acknowledge that it brought no manner of advantage to you ; and when all accounts are truly cast up , you must , if you will confess the Truth , own that you were in no sort gainers by it : For the words are a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the Apostle plainly intends more than he expresseth , What fruit had ye then in those things ? ( i. e. ) The wicked course which ye formerly lived in , was so far from being any ways Beneficial to you , that it was on the contrary upon all accounts extreamly to your prejudice and disadvantage .

And this is not only true in respect of the final Issue and Consequence of a Sinful and Vicious course of Life , that no Man is a gainer by it at the long run , and if we take into our consideration another World , and the dreadful and endless misery which a wicked and impenitent Life will then plunge men into , ( which in the farther handling of this Text will at large be spoken to , being the last of the three Particulars under this First general head : ) But it is true likewise , even in respect of this World , and with regard only to this present and temporal Life , without looking so far as the future Recompence and Punishment of Sin in another World .

And this would plainly appear , by an Induction of these three Particulars .

1. It is Evident that some Sins are plainly mischievous to the temporal Interest of men , as tending either to the disturbance of their minds , or the endangering of their Health and Lives , or to the prejudice of their Estates , or the blasting of them in their Reputation and good name .

2. That there are other Sins , which tho' they are not so visibly burdened and attended with mischievous Consequences , yet are they plainly unprofitable , and bring no manner of real Advantage to men , either in respect of gain or pleasure ; such are the Sins of Profaneness , and customary Swearing in common Conversation .

3. That even those Sins and Vices , which make the fairest pretence to be of Advantage to us , when all Accounts are cast up , and all Circumstances duly weigh'd and consider'd , will be found to be but pretenders , and in no degree able to perform and make good what they so largely promise before hand , when they tempt us to the commission of them . There are some Vices , which pretend to bring in great profit , and tempt worldly-minded men , whose minds are disposed to catch at that bait ; such are the Sins of Covetousness and Oppression , of Fraud and Falshood and Perfidiousness . And there are others which pretend to bring pleasure along with them , which is almost an irresistable temptation to voluptuous and sensual men ; such are the Sins of Revenge , and Intemperance , and Lust . But upon a particular examination of each of these , it will evidently appear , that there is no such profit or pleasure in any of these Vices , as can be a reasonable temptation to any Man to fall in love with them , and to engage in the Commission and Practice of them . But I shall not now inlarge upon any of these , having lately discours'd upon them from another Text. I shall therefore proceed to the

II. Inconvenience which I mentioned of a sinful and vicious Course , viz. that the reflection upon our Sins afterwards , is cause of great Shame and Confusion to us . What fruit had you then in those things , whereof you are now ashamed ? And this is a very proper Argument for this Season * * Preach'd in Lent . ; because the Passion of Shame , as it is the natural and usual consequent of Sin , so it is a Disposition necessarily required to a true Repentance .

Most Men when they commit a known Fault are apt to be ashamed , and ready to blush , whenever they are put in mind of it , and charged with it . Some Persons indeed have gone so far in Sin , and have waded so deep in a vicious course , as to be confirmed and harden'd in their Wickedness to that degree , as to be past all Shame , and almost all sense of their Faults ; especially in regard of the more common and ordinary Vices , which are in vogue and fashion , and in the commission whereof they are countenanc'd and encourag'd by Company and Example . Such were those of whom the Prophet speaks , Jer. 6.15 . Were they ashamed , when they had committed abomination ? nay , they were not ashamed , neither could they blush .

But yet even these Persons , when they come to be sensible of their guilt , so as to be brought to Repentance , they cannot then but be ashamed of what they have done . For what face soever Men may set upon their Vices , Sin is shameful in it self , and so apt to fill Men with confusion of face , when they seriously reflect upon it , that they cannot harden their Foreheads against all sense of Shame . And whatever Men may declare to the contrary , this is tacitly acknowledged by the generality of Men ; in that they are so solicitous and careful to conceal their Faults from the Eyes of others , and to keep them as secret as they can ; and whenever they are discovered , and laid open , 't is matter of great Trouble and Confusion to them ; and if any one happen to upbraid and twit them with their Miscarriages of any kind , they cannot bear with Patience to hear of them .

There are indeed some few such Prodigies and Monsters of Men , as are able after great struglings with their Consciences , to force themselves to boast impudently of their Wickedness , and to glory in their shame ; not because they do really and inwardly believe their Vices to be an Honour and Glory to them , but because conscious to themselves that they have done shameful things , and believing that others know it , they put on a Whore's Forehead , and think to prevent the upbraiding of others , by owning what they have done , and seeming to glory in it : but yet for all that , these Persons , if they would confess the Truth , do feel some Confusion in themselves , and they are inwardly sensible of the Infamy and Reproach of such Actions , for all they would seem to the World to bear it out so well : For when all is done , there is a wide difference between the Impudence of a Criminal , and the Confidence and Assurance of a clear Conscience , that is fully satisfied of its own Innocence and Integrity . The conscientious Man is not ashamed of any thing that he hath done : but the impudent Sinner only seems not to be so , but all the while feels a great deal of Confusion in his own Mind . The one is sensible and satisfied that there is no cause for Shame : the other is conscious to himself that there is cause , but he offers Violence to himself , and suppresses all he can the sense and shew of it , and will needs face down the World , that he hath no Guilt and Regret in his own Mind for any thing that he hath done .

Now that Sin is truly matter of Shame , will be very evident , if we consider these two things .

First , If we consider the nature of this Passion of Shame .

Secondly , If we consider what there is in Sin , which gives real ground and occasion for it .

First , For the nature of this Passion . Shame is the Trouble or Confusion of Mind , occasioned by something that tends to our Disgrace and Dishonour , to our Infamy and Reproach . Now there is nothing truly and really matter of Shame and Reproach to us , but what we our selves have done , or have been some way or other accessary to the doing of , by our own fault or neglect , and by consequence what it was in our Power and Choice not to have done : For no Man is ashamed of what he is sure he could not help . Necessity , unless it be wilful and contracted , and happens through some precedent occasion and fault of our own , does take away all just cause of Shame .

And nothing likewise is matter of Shame , but something which we ought not to do , which misbecomes us , and is below the Dignity and Perfection of our Nature , and is against some Duty and Obligation that is upon us to the contrary ; and consequently is a Reproach to our Reason and Understanding , a Reflection upon our Prudence and Discretion , and at first sight hath an appearance of Ruggednss and Deformity .

And all Actions of this nature do receive several Aggravations , with respect to the Persons against whom , and in whose Presence , and under whose Eye and Knowledge these shameful things are done . Now I shall shew in the

Second place , That Sin contains in it whatsoever is justly accounted infamous , together with all the Aggravations of Shame and Reproach that can be imagined . And this will appear by considering Sin and Vice in these two respects ;

I. In relation to our selves .

II. In respect to God , against whom , and in whose sight it is committed .

I. In relation to our selves , there are these four things which make Sin and Vice to be very shameful .

1. The natural Ruggedness and Deformity of it .

2. That it is so great a Dishonour to our Nature , and to the Dignity and Excellency of our Being .

3. That it is so great a Reproach to our Reason and Understanding , and so foul a Reflection upon our Prudence and Discretion .

4. That it is our own voluntary Act and Choice .

Every one of these Considerations render it very shameful , and all of them together ought to fill the Sinner with Confusion of face . I shall speak to them severally .

1. The natural Ruggedness and Deformity of Sin and Vice render it very shameful Men are apt to be ashamed of any thing in them , or belonging to them , that looks ugly and monstrous , and therefore they endeavour with great Care and Art to conceal and dissemble their Deformity in any kind . How strangely do we see Men concerned with all their Diligence and Skill , to cover and palliate any Defect or Deformity in their Bodies ; an ill Face , if they could , however a foul and bad Complexion , or blind or squinting Eye , a crooked Body or Limb , and whatever is ill-favour'd or monstrous . Now in regard of our Souls and better part , Sin hath all the monstrousness and deformity in it , which we can imagine in the Body , and much more ; and it is as hard to be covered from the Eye of discerning Men , as the deformity of the Body is ; but impossible to be conceal'd from the Eye of God , to whom Darkness and Light , secret and open are all one . But then the moral Defects and Deformities of the Mind have this advantage above the natural Defects and Deformities of the Body , that the former are possible to be cured by the Grace of God , in Conjunction with our own Care and Endeavour : Whereas no Diligence or Skill can ever help or remove many of the natural Defects and Deformities of the Body .

Sin is the blindness of our Minds , the perverseness and crookedness of our Wills , and the monstrous irregularity and disorder of our Affections and Appetites ; it is the mis-placing of our Powers and Faculties , the setting of our Wills and Passions above our Reason ; all which is ugly and unnatural , and , if we were truly sensible of it , matter of great Shame and Reproach to us .

There is hardly any Vice , but at first sight hath an odious and ugly Appearance to a well disciplin'd and innocent Mind , that hath never had any acquaintance with it . And however Familiarity and Custom may abate the sense of it's Deformity , yet it is at it was before , and the change that is made in us , does not alter the nature of the thing . Drunkenness and furious Passion , Pride and Fashood , Covetousness and Cruelty , are odious , and matter of Shame , in the sincere and uncorrupted Opinion of all Mankind . And tho' a Man , by the frequent Practice of any of these Vices , and a long familiarity with them , may not be so sensible of the Deformity of them in himself , yet he quickly discerns the ugliness of them in others , when ever they come in his way , and could with Salt and Sharpness enough upbraid those whom he sees guilty of them , but that he is inwardly conscious , that the Reproach may be so easily return'd , and thrown back upon himself . However this is a natural acknowledgment of the Deformity and Shamefulness of Sin and Vice .

2. They are likewise shameful , because they are so great a Dishonour to our Nature , and to the Dignity and Excellency of our Being . We go below our selves , and act beneath the Dignity of our Nature , when we do any thing contrary to the Rules and Laws of it , or to the revealed Will of God ; because these are the Bounds and Limits which God and Nature hath set to Humane Actions ; and are the measures of our Duty , i. e. what is fit and becoming for us to do , and what not . So that all Sin and Vice is base and unworthy , and beneath the Dignity of our Nature ; it argues a corrupt and diseased Constitution and Habit of Mind , a crooked and perverse Disposition of Will , and a sordid and mean temper of Spirit .

And therefore the Scripture doth frequently represent a state of Sin and Wickedness , by that which is accounted the basest and meanest Condition among Men , by a state of Servitude and Slavery , especially if it had been our Choice , or the evident and necessary Consequence of our wilful Fault : For we do as bad as chuse it , when we wilfully bring it upon our selves . So that to be a Sinner , is to be a Slave to some vile Lust , Appetite , or Passion , to some unnatural or irregular Desire ; it is to sell our selves into Bondage , and to part with one of the most valuable things in the World , our Liberty , upon low and unworthy terms . Such a State and Condition does unavoidably debase and debauch our Minds , and break the force and firmness of our Spirits , and robs us , as Dalilah did Sampson , of our Strength and Courage , of our Resolution and Constancy ; so that Men have not the Heart left to design and endeavour in good earnest their own Rescue out of this mean and miserable estate , into which by their own Folly and Fault they have brought themselves .

When Men are engaged into a custom of sinning , and have habituated themselves to any vicious Course , how do they betray their Weakness and want of Resolution , by being at the beck of every foolish Lust , and by suffering themselves to be commanded and burried away by every unruly Appetite and Passion , to do things which they know to be greatly to their Harm and Prejudice , and which they are convinced are mean and sordid things , and such as they are ashamed that any wise Man should see them doing ! And there is no greater Argument of a pitiful and degenerate Spirit , than to commit such things as a Man would blush to be surprized in , and would be mightily troubled to hear of afterwards . And which is more , after he hath been convinc'd by manifold Experience , that they are a Shame and Disgrace to him , and make him to hang down his Head , and let fall his Countenance , whenever he is in better Company than himself ; yet after this to go and do the same things again , which he is sensible are so shameful , and to be so impotent , and to have so little Command of himself , as not to be able to free himself from this Bondage , nor the heart to pray to God that by his Grace he would enable him hereto .

And that Sin is of this shameful Nature , is evident , in that the greatest part of Sinners take so much Care and Pains to hide their Vices from the sight and notice of Men , and to this purpose chuse Darkness and secret places of Retirement to commit their Sins in . The Apostle takes notice , that thus much Modesty was left even in a very wicked and degenerate Age , 1 Thes. 5.7 . They that be drunk ( says he ) are drunk in the night . Now all this is a plain acknowledgment , that Sin is a spurious and degenerate thing , that it misbecomes Humane Nature , and is below the Dignity of a reasonable Creature : Otherwise why should Men be so solicitous and concern'd to cover their Faults from the sight of others ? If they are not ashamed of them , why do they not bring them into the broad Light , and shew them openly , if they think they will endure it ?

So true is that Observation which Plato makes , That tho' a Man were sure that God would forgive his Sins , and that Men should never know them , yet there is that Baseness in Sin , that a wise Man , that considers what it is , would blush to himself alone to be guilty of it ; and tho' he were not afraid of the Punishment , would be ashamed of the Turpitude and Deformity of it .

Did but a Man consider seriously with himself , how mean and unmanly it is for a Man to be drunk ; and what an apish and ridiculous thing he renders himself to all sober Men that behold him , and with what Contempt and Scorn they entertain such a sight ; and how brutish it is to wallow in any unlawful Lust , and how much a Man descends and stoops beneath himself ; what shameful Fear and Cowardise he betrays when he is frighted to tell a Lye out of Fear , or tempted thereto for some little Advantage ; and yet is so inconsistent with himself , as to have , or to pretend to have the Courage to fight any Man , that shall tell him so sawcy a Truth , as that he told a Lye .

Would but a Man think before hand , how unworthy , and how unequal a thing it is , to defraud or cheat his Brother , or to do any thing to another Man , which he would be loth in the like case that he should do to him ; how base a thing it is , for a Man to be perfidious and false to his Promise or Trust ; how monstrous to be unthankful to one that hath highly obliged him , and every way and upon all occasions deserved well at his Hands ; and so I might instance in all other sorts of Sins ; I say , he that considers this well and wisely , tho' there were no Law against Sin , and ( if it were a possible case , and fit to be supposed ) tho' there were no such Being as God in the World , to call him to account and punish him for it , yet out of meer Generosity and Greatness of Mind , out of pure respect to himself , and the Dignity and Rank of his Being , and of his Order in the World , out of very Reverence to Humane Nature , and the inward Perswasion of his own Mind , ( however he came by that Perswasion ) concerning the Indeceny and Deformity and Shamefulness of the thing , I say , for these Reasons , if there were no other , a Man would strive with himself , with all his might , to refrain from Sin and Vice , and not only blush , but abhor to think of doing a wicked Action .

3. Sin will yet farther appear shameful , in that it is so great a Reproach to our Understandings and Reasons , and so foul a Blot upon our Prudence and Discretion . Omnis peccans aut ignorans est , aut incogitans , is a Saying , I think , of one of the School-men ; ( as one would guess by the Latin of it ) Every Sinner is either an ignorant , or inconsiderate Person . Either Men do not understand what they do , when they commit Sin ; or if they do know , they do not actually attend to , and consider what they know : Either they are habitually or actually ignorant of what they do : for Sin and Consideration cannot dwell together ; 't is so very unreasonable and absurd a thing , that it requires either gross Ignorance , or stupid Inadvertency , to make a Man capable of committing it . Whenever a Man sins , he must either be destitute of Reason , or must lay it aside or asleep for the time , and so suffer himself to be hurried away , and to act brutishly , as if he had no understanding .

Did but Men attentively consider what it is to offend God , and to break the Laws of that great Law-giver , who is able to save or to destroy , they would discern so many invincible Objections against the thing , and would be filled with such strong Fears and Jealousies of the fatal Issue and Event of it , that they would not dare to venture upon it . And therefore we find the Scripture so frequently resolving the Wickedness of Men into their Ignorance and Inconsiderateness , Psal. 14.4 . Have all the workers of iniquity no knowledge ? intimating that by their Actions one would judge so . And the same account God himself also gives elsewhere of the frequent Disobedience and Rebellion of the People of Israel , Deut. 32.28 , 29. They are a nation void of counsel , neither is there any understanding in them . Oh! that they were wise , that they understood this , that they would consider their latter end ! Knowledge and Consideration would cure a great part of the Wickedness that is in the World ; Men would not commit Sin with so much greediness , would they but take time to consider , and bethink themselves what they do .

Have we not reason then to be ashamed of Sin , which casts such a reproach of Ignorance and Rashness upon us ? and of Imprudence likewise and Indiscretion ? Since nothing can be more directly and plainly against our greatest and best Interest both of Body and Soul , both here and hereafter , both now and to all Eternity . And there is nothing that Men are more ashamed of , than to be guilty of so great an Imprudence , as to act clearly against their own Interest , to which Sin is the most plainly cross and contrary , that it is possible for any thing to be . No Man can engage and continue in a sinful Course , without being so far abused and infatuated , as to be contented to part with Everlasting Happiness , and to be undone and miserable for ever ; none but he that can perswade himself against all the Reason and Sense of Mankind , that there is pleasure enough in the transient acts of Sin , to make amends for Eternal Sorrow , and Shame , and Suffering . And can such a Thought as this enter into the Heart of a considerate Man ? Epicurus was so wise , as to conclude against all Pleasure that would give a Man more Trouble and Disturbance afterwards ; against all Pleasures that had Pain and Grief consequent upon them ; and he forbids his Wise Man to taste of them , or to meddle with them ; and had he believed any thing of a future State , he must , according to his Principle , have pronounc'd it the greatest Folly that could be , for any Man to purchase the Pleasures and Happiness of a few Years , at the dear rate of Eternal Misery and Torment . So that if it be a Disgrace to a Man to act imprudently , and to do things plainly against his Interest , then Vice is the greatest reproach that is possible .

The 4 th and last Consideration , which renders Sin so shameful to us , is , that it is our own Voluntary Act and Choice . We chuse this Disgrace and willingly bring this Reproach upon our selves . We pity an Ideot , and one that is naturally destitute of Understanding , or one that loseth the use of his Reason by a Disease or other inevitable accident : But every one despiseth him who besots himself , and plays the fool out of carelessness and a gross neglect of himself . And this is the Case of the Sinner ; there is no Man that sinneth , but because he is wanting to himself ; he might be wiser and do better , and will not ; but he chuseth his own Devices , and Voluntarily runs himself upon those inconveniences , which it was in his Power to have avoided .

Not but that I do heartily own and lament the great Corruption and Degeneracy of our Nature , and the strong Propensions which appear so early in us to that which is Evil : but God hath provided a Remedy and Cure for all this : For since the Grace of God , which brings Salvation unto all men , hath appeared , under the influence and through the assistance of that Grace , which is offer'd to them by the Gospel , men may deny ungodliness and worldly lusts , and live soberly , righteously , and godly in this present World . For I make no doubt , but since God hath enter'd into a new Covenant of Grace with Mankind , and offered new Terms of Life and Salvation to us , I say I doubt not , but his Grace is ready at hand , to enable us to perform all those Conditions which he requires of us , if we be not wanting to our selves .

There was a way of Salvation established , before the Gospel was clearly reveal'd to the World , and they who under that Dispensation , whether Jews or Gentiles , sincerely endeavour'd to do the will of God , so far as they knew it , were not utterly destitute of Divine Grace and Assistance : But now there is a more plentiful Effusion of God's Grace and Holy Spirit ; so that whoever under the Gospel sins deliberately , sins wilfully , and is wicked , not for want of Power but of Will to do otherwise . And this is that which makes Sin so shameful a thing , and so very reproachful to us , that we destroy our selves by our own folly and neglect of our selves , and become miserable by our own choice ; and when the Grace of God hath put it into our Power to be wise and to be happy .

I should now have proceeded to the Second thing I proposed , which was to consider Sin in relation to God , and to shew that it is no less shameful in that respect , than I have shewn it to be with regard to our selves : But this I shall refer to another oportunity .

SERMON VI. Serm. 6. The Shamefulness of Sin , an Argument for Repentance . The Second Sermon on this Text. ROM. VI. 21 , 22.

IN these words the Apostle makes a comparison , between an Holy and Virtuous , and a Sinful and Vicious course of Life , and sets before us a perfect enumeration of the manifest inconveniences of the one , Vol. 8. and the manifold advantages of the other .

I began with the First of these , viz. to shew the manifest inconveniences of a sinful and vicious course . I am upon the Second inconvenience of a sinful course , viz. That the reflection upon it afterwards is cause of great Shame and Confusion of face to us ; and that

First , in Relation to our selves . Which I have dispatch'd , and proceed now in the ,

Second Place , to consider Sin in respect of God , against whom , and in whose sight and presence it is committed ; and upon examination it will appear , to be no less shameful in this respect than the other .

There are some Persons before whom we are more apt to be ashamed and blush , than before others ; as those whom we reverence , those to whom we are greatly oblig'd , and those who are clear of those faults which we are guilty of ; and those who hate or greatly dislike what we do ; especially if they be present with us , and in our company ; if they stand by us and observe , and take notice of what we do , and are likely to publish our folly and make it known , and have Authority and Power to punish us for our faults ; we are ashamed to have done any thing that is vile and unworthy before such Persons . Now to render Sin the more Shameful , God may be consider'd by us under all these Notions , and in all these respects .

1. Whenever we commit any Sin , we do it before him , in his presence , and under his eye and knowledge , to whom of all persons in the world we ought to pay the most profound reverence . I remember Seneca somewhere says ; that There are some Persons , quorum interventû perditi quoque homines vitia supprimerent , that are so awful and so generally reverenc'd for the eminency of their Virtues , that even the most profligate and impudent sinners will endeavour to suppress their Vices , and refrain from any thing that is notoriously bad , and uncomely , whilst such Persons stand by them , and are in presence . Such an one was Cato among the Romans . The People of Rome had such a Regard and Reverence for him , that if he appeared , they would not begin or continue their usual sports , till he was withdrawn from the Theatre , thinking them too light to be acted before a Person of his Gravity and Virtue : And if they were so much aw'd by the presence of a Wise and a Virtuous Man , that they were ashamed to do any thing that was unseemly before him ; how much more should the presence of the Holy God , who is of purer eyes , than to behold iniquity , make us blush to do any thing that is lewd and vile in his sight , and fill us with shame and confusion of face at the thoughts of it ? Now whenever we commit any Sin , God looks upon us ; and he alone is an ample Theatre indeed . That he observes what we do , ought to be more to us , than if the Eyes of all the World besides were gazing upon us .

2. He likewise is incomparably our greatest Benefactour , and there is no Person in the World , to whom in any degree we stand so much oblig'd , as to him ; and from whom we can expect and hope for so much good , as from him ; the consideration whereof must make us ashamed , so often as we consider , and are conscious to our selves , that we have done any thing that is grievous and displeasing to him .

We are wont to have a more peculiar Reverence for those to whom we are exceedingly beholden , and to be much ashamed to do any thing before them , which may signifie disrespect , and much more enmity against them ; because this would be horrible ingratitude , one of the most odious and shameful of all Vices . And is there any one to whom we can stand more obliged , than to him that made us , than to the Author and Founder of our Beings , and the great Patron and Preserver of our lives ? And can there then be any before whom , and against whom we should be more ashamed to offend ? When the Prodigal in the Parable would set forth the shamefulness of his Miscarriage , he aggravates it from hence , that he had offended against and before one to whom he had been so infinitely obliged . Father , says he , I have sinned against heaven and in thy sight .

3. We are ashamed likewise to be guilty of any fault or crime before those Persons who are clear of it , or of any thing of the like nature themselves . Men are not apt to be ashamed before those who are their fellow-Criminals , and involved with them in the same guilt , because they do not stand in awe of them , nor can have any reverence for them . Those , who are equally guilty , must bear with one another . We are not apt to fear the censures and reproofs of those , who are as bad as our selves : but we are ashamed to do a foul and unworthy Action , before those who are innocent and free from the same , or the like Sins and Vices which we are guilty of .

Now whenever we commit any Sin , it is in the presence of the Holy God , who hath no part with us in our crimes , whose nature is removed at the farthest distance from Sin , and is as contrary to it as can be . There is no iniquity with the Lord our God . And therefore of all Persons in the World we should blush to be guilty of it before him .

4. We are apt also to be ashamed to do any thing before those who dislike and detest what we do . To do a wicked Action before those who are not offended at it , or perhaps take pleasure in it , is no such matter of shame to us . Now of all others , God is the greatest hater of Sin , and the most perfect Enemy to it in the whole World . Hab. 1.13 . Thou art of purer eyes , than to behold evil , and canst not look on iniquity , i. e. with patience , and without an infinite hatred and abhorrence of it . Such is the unspotted Purity and Perfection of the Divine Nature , that it is not possible that God should give the least countenance to any thing that is Evil. Psal. 5.4 , 5. Thou art not a God , says David there to him , that hast Pleasure in iniquity , neither shall evil dwell with thee : The wicked shall not stand in thy sight ; thou hatest all the workers of iniquity .

5. We are ashamed likewise to do any thing that is Evil and unseemly before those , who we are afraid will publish our faults to others , and will make known and expose the folly of them . Now whenever we Sin , it is before him who will most certainly one day bring all our works of darkness into the open light , and expose all our secret deeds of dishonesty upon the publick Stage of the World , and make all the vilest of our actions known , and lay them open , with all the shameful Circumstances of them , before men and Angels , to our everlasting Shame and Confusion . This is the meaning of that Proverbial Speech , so often used by our Saviour , There is nothing cover'd , that shall not be revealed , neither hid that shall not be made manifest . All the Sins which we now commit with so much caution , in secret and dark retirements , shall in that great day of Revelation , when the secrets of all hearts shall be disclosed , be set in open view , and in so full and strong a light , that all the World shall see them ; and that which was plotted and contrived in so much secrecy , and hardly whisper'd in this World , shall then be proclaimed aloud , and as it were upon the House-tops .

6. and Lastly , We are ashamed and afraid to commit a fault before those , who we believe will call us to an account for it , and Punish us severely . A Man may suffer innocently and for a good Cause ; but all suffering in that case , is by wise and good men esteemed honourable and glorious , and tho' we are Condemned by men , we are acquitted in our own Consciences : But that which is properly called Punishment is always attended with Infamy and Reproach ; because it always supposeth some fault and crime , as the ground and reason of it . Hence it is that in this World , men are not only afraid , but ashamed to commit any fault before those , who they think have Authority and Power to punish it . He is an impudent Villain indeed , that will venture to cut a Purse in the presence of the Judge .

Now when ever we commit any Wickedness , we do it under the Eye of the great Judge of the World , who stedfastly beholds us , and whose Omnipotent Justice stands by us ready armed and charged for our Destruction , and can in a moment cut us off . Every sin that we are guilty of , in thought , word , or deed , is all in the presence of the Holy , and Just , and Powerful God ; whose Power enables him , and whose Holiness and Justice will effectually engage him , one time or other , if a timely Repentance doth not prevent it , to inflict a terrible Punishment upon all the Workers of iniquity .

You see then by all that hath been said upon this Argument , how shameful a thing sin is , and what Confusion of face the reflection upon our wicked Lives ought to cause in all of us . What fruit had ye then in those things , whereof ye are now ashamed ? If ever we be brought to true Repentance for our sins , it cannot but be matter of great Shame to us .

We find in Scripture that shame doth continually accompany Repentance , and is inseparable from it . This is one Mark and Character of a true Penitent , that he is ashamed of what he hath done . Thus Ezra , when he makes Confession of the sins of the People , he testifies and declares his Shame , for what they had done ; I said , O my God! I am ashamed and blush to lift up mine Eyes to thee my God ; for our iniquities are increased over our Heads , and our trespasses are grown up to the Heavens , Ezra 9.6 . And may not we of this Nation at this day take these words unto our selves , considering to what a strange height our sins are grown , and how iniquity abounds among us ? So likewise the Prophet Jeremiah , when he would express the Repentance of the People of Israel , Jer. 3.25 . We lye down ( says he ) in our shame , and our Confusion covereth us , because we have sinned against the Lord our God . In like manner the Prophet Daniel , after he had in the Name of the People made an humble acknowledgment of their manifold and great Sins , he takes shame to himself , and them for them . Dan. 9.5 . We have sinned , says he , and have committed iniquity , and have done wickedly , and have rebelled in departing from thy Precepts , and from thy Judgments . O Lord , righteousness belongeth to thee ; but unto us confusion of face , as at this day ; to the men of Judah , and to the inhabitants of Jerusalem , and unto all Israel , that are near and that are far off , through all the Countries whither thou hast driven them , because of their trespass , which they have trespassed against thee : O Lord ! To us belongeth confusion of face , to our Kings , to our Princes , and to our Fathers , because we have sinned against thee . By which we may judge , how considerable and essential a part of Repentance , this Holy Man esteemed shame , for the sins they had been guilty of , to be . And indeed upon all occasions of solemn Repentance , and Humiliation for sin , this taking shame for their sins is hardly ever omitted , as if there could be no sincere Confession of sin and Repentance for it , without testifying their shame , and Confusion of face upon the remembrance of their sins .

Now to stir up this affection of shame in us , let me offer to you these three Considerations .

I. Consider what great reason we have to be heartily ashamed of all the sins and offences which we have been guilty of against God . It was a good old Precept of Philosophy , that we should reverence our selves , i. e. that we should never do any thing , that should be matter of Shame and Reproach to us afterwards , nothing that misbecomes us , and is unworthy of us .

I have shewn at large , that all Sin and Vice is a dishonour to our Nature , and beneath the Dignity of it ; that it is a great reproach to our Reason , and directly contrary to our true and best Interest ; that it hath all the aggravating circumstances of Infamy and Shame ; that every sin that was at any time committed by us , was done in the presence of one , whom of all Persons in the World we have most Reason to reverence , and against him , to whom of all others we stand most obliged for the greatest Favours , for innumerable Benefits , for infinite Mercy and Patience and Forbearance towards us , in the presence of the Holy and Just God , who is at the farthest distance from sin , and the greatest and most implacable Enemy to it in the whole World , and who will one day punish all our faults , and expose us to open shame for them , who will bring every work into judgment , and every secret sin that ever we committed , and take Vengeance upon us for all our iniquities . So that whenever we sin , we shamefully entreat our selves , and give the deepest wounds to our Reputation in the esteem of him , who is the most competent Judge of what is truly Honourable and Praise-worthy , and cloath our selves with shame and dishonour .

We are ashamed of Poverty , because the poor Man is despised , and almost ridiculous in the Eye of the proud and covetous rich Man , whose riches are his high Tower , and make him apt to look down upon the poor Man that is below him , with contempt and scorn ; we are ashamed of a dangerous and contagious Disease , because all men fly infectious company : but a Man may be poor or sick by misfortune ; but no Man is wicked , but by his own fault and wilful choice . Ill-natur'd and inconsiderate men will be apt to contemn us for our poverty and affliction in any kind : but by our Vices we render our selves odious to God , and to all good and considerate men .

II. Consider that shame for sin now , is the way to prevent Eternal Shame and Confusion hereafter . For this is one great part of the Misery of another World , that the sinner shall then be filled with everlasting shame and confusion at the remembrance of his faults and folly . The Eternal Misery of wicked men is sometimes in Scripture represented , as if it consisted only or chiefly in the Infamy and Reproach which will then overwhelm them , when all their crimes and faults shall be exposed and laid open to the view of the whole World . Dan. 12.2 . where the general Resurrection of the just and unjust is thus described ; Many of them that sleep in the dust of the earth shall awake , some to everlasting life ; and some to everlasting shame and contempt : Where everlasting life and everlasting shame are opposed , as if Eternal shame were a kind of perpetual Death .

In this World sinners make an hard shift , by concealing or extenuating their faults , as well as they can , to suppress or lessen their shame ; they have not now so clear and full Conviction of the evil and folly of their sin ; God is pleased to bear with them and to spare them at present , and they do not yet feel the dismal effects and consequences of a wicked life : but in the next World , when the righteous judgment of God is revealed , and the full Vials of his wrath shall be poured forth upon sinners , they shall then be cloathed with shame , as with a garment , and be covered with confusion ; then they will feel the folly of their sins , and have a sensible Demonstration within themselves of the infinite Evil of them ; their own Consciences will then furiously fly in their faces , and with the greatest bitterness and rage upbraid and reproach them with the folly of their own doings ; and so long as we are sensible , that we suffer for our own folly , so long we must unavoidably be ashamed of what we have done . So that if sinners shall be everlastingly tormented in another World , it necessarily follows , that they shall be eternally Confounded .

Is it not then better to remember our ways now , and to be ashamed and repent of them , than to bring everlasting Shame and Confusion upon our selves , before God , and Angels , and Men ? This is the Argument which St. John useth , to take men off from sin , and to engage them to Holiness and Righteousness of Life . 1. Joh. 2.28 . That when he shall appear , that is , when he shall come to judge the World , we may have confidence , and not be ashamed before him at his coming .

III. And lastly , Consider that nothing sets men at a farther distance from Repentance , and all hopes of their becoming better , and brings them nearer to Ruin , than Impudence in a sinful course . There are too many in the World , who are so far from being ashamed of their Wickedness , and blushing at the mention of their faults , that they boast of them , and glory in them . God often complains of this in the People of Israel , as a sad presage of their Ruin , and an ill sign of their desperate and irrecoverable Condition ; Jer. 3.3 . Thou hadst a whore's forehead , and refusedst to be ashamed ; and Jerem. 6.15 . Were they ashamed when they committed abominations ? Nay , they were not ashamed , neither could they blush : therefore they shall fall among them that fall , and in the time that I visit them , they shall be cast down . Hear likewise how the Apostle doth lament the case of such Persons , as incurable and past all remedy . Philip. 3.18 , 19. There are many of whom I have told you often , and now tell you , even weeping , that they are enemies to the Cross of Christ , whose end is destruction , whose God is their belly , whose glory is in their shame . Such Persons who glory in that which ought to be their shame , what can their end be but destruction ?

There is certainly no greater argument of a degenerate Person , and of one that is utterly lost to all sense of goodness , than to be void of shame ; and as on the one Hand , they must be very towardly , and well disposs'd to Virtue , who are drawn by ingenuity , and meer sense of Obligation and Kindness ; so on the other hand , they must be very stupid and insensible , who are not wrought upon by Arguments of fear , and sense of shame . There is hardly any hopes of that Man , who is not to be reclaimed from an Evil course , neither by the apprehension of danger , nor of disgrace , and who can at once securely neglect both his Safety and Reputation .

Hear how the Prophet represents the deplorable Case of such Persons , Isa. 3.9 . The shew of their countenance bears witness against them ; in the Hebrew it is , The hardness of their countenance doth testifie against them , and they declare their sin , as Sodom , they hide it not . Wo unto their Souls , for they have rewarded evil to themselves . When Men are once arrived to that pitch of Impiety , as to harden their Foreheads against all sense and shew of Shame , and so as to be able to set a good face upon the foulest Matter in the World ; wo unto them , because their Case seems then to be desperate , and past all hopes of Recovery . For who can hope , that a Man will forsake his Sins , when he is not so much as ashamed of them ? But yet one would think , that those that are not ashamed of their Impiety , should be ashamed of their Impudence , and should at least blush at this , that they can do the vilest and the most shameful things in the World without blushing .

To conclude this whole Discourse , let the Consideration of the evil and shamefulness of Sin have this double effect upon us , to make us heartily ashamed of the past Errors and Miscarriages of our Lives , and firmly resolved to do better for the future .

I. To be heartily ashamed of the past Errors of our Lives . So often as we reflect upon the manifold and heinous Provocations of the Divine Majesty , which many of us have been guilty of in the long course of a wicked Life , together with the heavy Aggravations of our Sins , by all the circumstances that can render them abominable and shameful , not only in the Eye of God and Men , but of our own Consciences likewise ; we have great reason to humble our selves before God , in a penitent acknowledgment of them , and every one of us to say with Job , Behold I am vile , what shall I answer thee ? I will lay mine hand upon my mouth , I abhor my self , and repent in dust and ashes ; and with Ezra , O my God! I am ashamed , and blush to lift up my face to thee , my God ; for our iniquities are increased over our heads , and our trespass is grown up unto the heavens : And now , O my God , what shall we say after this ? for we have forsaken thy commandments ; and with holy Daniel , We have sinned , and have committed iniquity , and have done wickedly ; O Lord ! Righteousness belongeth unto thee , but unto us confusion of face . Thus we should reproach and upbraid our selves , in the Presence of that Holy God , whom we have so often and so higly offended , and against whom we have done as evil things as we could , and say with the prodigal Son in the Parable ; Father , I have sinned against heaven and before thee , and am no more worthy to be called thy Son .

If we would thus take shame to our selves , and humble our selves before God , he would be merciful to us miserable Sinners ; he would take away all iniquity , and receive us graciously ; and so soon as ever he saw us coming towards him , would meet us with joy , and embrace us in the Arms of his Mercy . And then ,

II. As we should be heartily ashamed of the past Errours and Miscarriages of our Lives , so we should firmly resolve , by God's Grace , to do better for the future ; never to consent to Iniquity , or to do any thing which we are convinc'd is contrary to our Duty , and which will be matter of Shame to us , when we come to look back upon it , and make our Blood to rise in our Faces at the mention or intimation of it , which will make us to sneak , and hang down our heads , when we are twitted and upbraided with it , and which , if it be not prevented by a timely Humiliation and Repentance , will fill us with Horror and Amazement , with Shame and Confusion of Face , both at the Hour of Death , and in the Day of Judgment .

So that when we look into our Lives , and examine the Actions of them , when we consider what we have done , and what our Doings have deserved , we should , in a due sense of the great and manifold Miscarriages of our Lives , and from a deep Sorrow and Shame and Detestation of our selves for them , I say , we should , with that true Penitent described in Job , take Words to our selves , and say , Surely it is meet to be said unto God , I will not offend any more ; That which I know not , teach thou me ; and if I have done iniquity , I will do no more . And thus I have done with the second Inconvenience of a sinful and vicious Course of Life , viz. that the reflection upon it afterwards causeth Shame ; What fruit had you then in those things , whereof ye are now ashamed ?

SERMON VII . Serm. 7. The final Issue of Sin , an Argument for Repentance . The Third Sermon on this Text. ROM. VI. 21 , 22.

THESE words are a Comparison between an Holy and Virtuous and a Sinful and Vicious Course of Life , and set before us the manifest Inconveniences of the one , Vol. 8. and the manifold Advantages of the other . I have enter'd into a Discourse upon the First of these Heads , viz. The manifest Inconveniences of a sinful and vicious Course : And the Text mentions these three .

I. That it is Unprofitable .

II. That the reflection upon it afterwards is matter of Shame . These Two I have spoken largely to . I shall now proceed to the

III. And last Inconvenience , which the Text mentions , of a sinful and vicious Course of Life , viz. That the final Issue and Consequence of these things is very dismal and miserable ; The end of those things is Death . No Fruit then when ye did these things ; shame now that you come to reflect upon them ; and Misery and Death at the last .

There are indeed almost innumerable Considerations and Arguments to discourage and deter men from sin ; the Unreasonableness of it in it self ; the Injustice and Disloyalty , and Ingratitude of it in respect to God ; the ill Example of it to others ; the Cruelty of it to our selves ; the Shame and Dishonour that attends it ; the Grief and Sorrow which it will cost us , if ever we be brought to a due Sense of it ; the Trouble and Horror of a guilty Conscience , that will perpetually haunt us ; but above all the miserable Event and sad Issue of a wicked Course of Life continued in , and finally unrepented of . The Temptations to sin may be alluring enough , and look upon us with a smiling Countenance , and the Commission may afford us a short and imperfect Pleasure : but the Remembrance of it will certainly be bitter , and the End of it miserable .

And this Consideration is of all others the most apt to work upon the generality of men , especially upon the more obstinate and obdurate sort of sinners , and those whom no other Arguments will penetrate ; that whatever the present Pleasure and Advantage of sin may be , it will be Bitterness and Misery in the end .

The two former Inconvenieces of a sinful Course , which I have lately discoursed of , viz. That sin is Unprofitabte , and that it is Shameful , are very considerable , and ought to be great Arguments against it to every sinner , and considerate Man : and yet how light are they , and but as the very small dust upon the balance , in comparison of that insupportable weight of Misery which will oppress the sinner at last ! Indignation and wrath , tribulation and anguish upon every soul of Man that doth evil . This , this is the sting of all , that the end of these things is death .

It is very usual in Scripture to express the greatest Happiness , and the greatest Misery , by Life and Death ; Life being the first and most desirable of all other Blessings , because it is the Foundation of them , and that which makes us capable of all the rest . Hence we find in Scripture , that all the Blessings of the Gospel are summ'd up in this one word , John 20.31 . These things are written , that you might believe that Jesus is the Christ , the Son of God , and that believing ye might have Life through his Name . 1 Joh. 4.9 . In this was manifest the love of God towards us , because God sent his only begotten Son into the World , that we might live through him . So that under this Term or Notion of Life , the Scripture is wont to express all happiness to us , and more especially that eternal Life which is the great Promise of the Gospel . And this is Life by wa● of Eminency ; as if this frail and mortal and miserable Life , which we live here in this World , did not deserve that Name .

And on the other Hand , all the Evils which are consequent upon sin , especially the dreadful and lasting Misery of another World , are called by the Name of Death , The end of these things is Death . So the Apostle , here in the Text , and 23. v. The wages of sin is Death , not only a Temporal Death , but such a Death as is opposed to Eternal Life ; The wages of sin is Death : but the gift of God is Eternal Life through Jesus Christ our Lord . So that Death here in the Text is plainly intended to comprehend in it all those fearful and astonishing Miseries , wherewith the wrath of God will pursue and afflict sinners in another World .

But what and how great this Misery is , I am not able to declare to you ; it hath no more enter'd into the heart of man , than those great and glorious things which God hath laid up for them that love him : and as I would fain hope , that none of us here shall ever have the sad experience of it ; so none but those who have felt it , are able to give a tolerable description of the intolerableness of it .

But by what the Scripture hath said of it in general , and in such Metaphors as are most level to our present Capacity , it appears so full of Terror , that I am loth to attempt the Representation of it . There are so many other Arguments , that are more Humane and Natural , and more proper to work upon the Reason and Ingenuity of Men ; as the great Love and Kindness of God to us ; the grievous Sufferings of his Son for us ; the Unreasonableness and Shamefulness of sin ; the present Benefit and Advantage , the Peace and Pleasure of an Holy and Virtuous Life ; and the mighty Rewards promised to it in another World , that one would think these should be abundantly sufficient to prevail with men to gain them to goodness , and that they need not be frighted into it , and to have the Law laid to them , as it was once given to the People of Israel , in thunder and lightning , in blackness , in darkness and tempest , so as to make them exceedinly to fear and tremble . And it seems a very hard Case , that when we have to deal with men , sensible enough of their Interest in other Cases , and diligent enough to mind it , we cannot perswade them to accept of Happiness , without setting before them the Terrors of Eternal Darkness , and those amazing and endless Miseries , which will certainly be the Portion of those who refuse so great an Happiness ; this I say seems very hard , that men must be carried to the Gate of Hell , before they can be brought to set their faces towards Heaven , and to think in good earnest of getting thither .

And yet it cannot be dissembled , that the Nature of men is so degenerate , as to stand in need of this Argument ; and that men are so far engaged in an Evil Course , that they are not to be reclaimed from it by any other Consideration , but of the endless and unspeakable Misery of impenitent sinners in another World . And therefore God , knowing how necessary this is , doth frequently make use of it ; and our Blessed Saviour , than whom none was ever more mild and gentle , doth often set this Consideration before men to take them off from sin , and to bring them to do better . And this St. Paul tells us , Rom. 1.18 . is one principal thing which renders the Gospel so powerful an Instrument for the reforming and saving of Mankind , because therein the wrath of God is revealed from Heaven , against all ungodliness and unrighteousness of men .

So that how harsh and unpleasant soever this Argument may be , the great stupidity and folly of some men , and their inveterate obstinacy in an Evil Course makes it necessary for us to press it home , that those who will not be moved , and made sensible of the danger and inconvenience of sin by gentler Arguments , may be rous'd and awakened by the Terrors of Eternal Misery .

That the last Issue and Consequence of a wicked Life will be very Miserable , the general Apprehension of Mankind concerning the fate of bad men in another World , and the socret misgivings of mens Consciences , gives men too much ground to fear . Besides that the Justice of Divine Providence , which is not many times in this World so clear and manifest , does seem to require that there should be a time of Recompence , when the Virtue and Patience of good men should be Rewarded , and the Insolence and Obstinacy of bad men should be Punish'd . This cannot but appear very reasonable to any Man , that considers the Nature of God , and is perswaded that he governs the World , and hath given Laws to Mankind , by the observance whereof they may be Happy , and by the neglect and contempt whereof they must be Miserable .

But that there might remain no doubts upon the Minds of men , concerning these matters , God hath been pleas'd to reveal this from Heaven , by a Person sent by him on purpose to declare it to the World ; and to the truth of these Doctrines concerning a future state and a day of Judgment , and Recompences , God hath given Testimony by unquestionable Miracles wrought for the Confirmation of them , and particularly by the Resurrection of Jesus Christ from the Dead , whereby he hath given an assurance unto all men , that he is the Person ordained by God to Judge the World in righteousness , and to render to every Man according to his deeds ; to them , who by patient continuance in well doing seek for glory and honour and immortality , eternal Life ; but to them , who obey not the truth , but obey unrighteousness , indignation and wrath , tribulation and anguish upon every soul of Man that doth evil .

So that how quietly soever wicked Men may pass through this World , or out of it , ( which they seldom do ) Misery will certainly overtake their Sins at last ; unspeakable and intolerable Misery , arising from the anguish of a guilty Conscience ; from a lively Apprehension of their sad Loss ; and from a quick sense of the sharp Pain which they labour under ; and all this aggravated and set off with the Consideration of past Pleasure , and the Despair of future Ease . Each of these is Misery enough , and all of them together do constitute and make up that dismal and forlorn State , which the Scripture calls Hell and Damnation .

I shall therefore briefly represent ( for it is by no means desirable to dwell long upon so melancholy and frightful an Argument , )

First , The principal Ingredients which constitute this miserable State . And ,

Secondly , The Aggravations of it .

First , The principal Ingredients which constitute this miserale State ; and they are these three which I have mentioned .

I. The Anguish of a guilty Mind .

II. The lively Apprehensions of the invaluable Happiness which they have lost .

III. A quick Sense of the intolerable Pains which they lie under .

I. The Anguish of a guilty Conscience . And this is natural ; for there is a Worm that abides in a guilty Conscience , and is continually gnawing it . This is that our Saviour calls the Worm that dyes not . And tho' God should inflict no positive Punishment upon Sinners , yet this is a Revenge which every Man's Mind would take upon him ; for things are so order'd by God in the original Frame and Constitution of our Minds , that on the one hand Peace and Pleasure , Contentment and Satisfaction do naturally arise in our Minds from the Conscience of Well-doing , and spring up in the Soul of every good Man : And on the other hand , no Man knowingly does an evil Action , but his guilty Conscience galls him for it , and the remembrance of it is full of Bitterness to him .

And this the Sinner feels in this World ; he disguiseth and dissembleth his Trouble as much as he can , and shifts off these uneasie Thoughts by all the Diversions he can devise , and by this means palliates his Disease , and renders his Condition in some sort tolerable unto himself : but when he is alone , or cast upon the Bed of Sickness , and his Thoughts are let loose upon him , and he hath nothing to give them a Diversion , how does his Guilt ferment and work ! and the Feaver , which lurkt before , does now shew it self , and is ready to burn him up ; so that nothing can appear more dismal and ghastly , than such a Man does to himself .

And much more , when Sinners come into the other World , and are entred into the Regions of Darkness , and the melancholy Shades , where Evil Spirits are continually wandring up and down ; where they can meet with nothing either of Employment or Pleasure , to give the least Diversion to their pensive Minds ; where they shall find nothing to do , but to reflect upon , and bemoan themselves ; where all the wicked Actions that ever they committed shall come fresh into their Minds , and stare their Consciences in the face . It is not to be imagined , what sad Scenes will then be present to their Imaginations , and what sharp Reflections their own guilty Minds will make upon them , and what Swarms of Furies will possess them .

So soon as ever they are entered upon that State , they will then find themselves forsaken of all those Comforts which they once placed so much Happiness in ; and they will have nothing to converse with , but their own uneasie selves , and those that are as miserable as themselves , and therefore uncapable of administring any Comfort to one another . They will then have nothing to think on , but what will trouble them ; and every new Thought will be a new increase of their Trouble . Their Guilt will make them restless , and the more restless they are , the more will their Minds be enraged ; and there will be no end of their Vexation , because the Cause and Ground of it is perpetual . For there is no possible way to get rid of Guilt , but by Repentance ; and there is no Encouragment , no Argument to Repentance , where there is no hope of Pardon . So that if God should hold his Hand , and leave Sinners to themselves , and to the Lashes of their own Conscience , a more severe and terrible Torment can hardly be imagin'd , than that which a guilty Mind would execute upon it self .

II. Another Ingredient into the Miseries of Sinners in another World , is the lively Apprehension of the invaluable Happiness which they have lost by their own Obstinacy and foolish Choice . In the next World wicked Men shall be for ever separated from God , who is the Fountain of Happiness , and from all the Comforts of his Presence and Favour . This , our Saviour tells us , is the first part of that dreadful Sentence that shall be passed upon the wicked at the great Day ; Depart from me ; which Words , tho' they do not signifie any positive Infliction and Torment , yet they import the greatest Loss that can be imagined . And it is not so easie to determine which is the greatest of Evils , Loss or Pain . Indeed to a Creature that is only endowed with Sense , there can be no Misery but that of Pain and Suffering : but to those who have Reason and Understanding , and are capable of knowing the value of things , and of reflecting upon themselves in the want of them , the greatest loss may be as grievous and hard to be born , as the greatest pain .

'T is true , that sinners are now so immerst in the gross and sensual delights of this World , that they have no apprehension of the Joys of Heaven , and the Pleasures of God's presence , and of the Happiness that is to be enjoyed in Communion with him , and therefore they are not now capable of estimating the greatness of this loss . But this insensibleness of wicked men continues no longer than this present state , which affords them variety of Objects of Pleasure and of Business to divert them and entertain them : but when they come into the other World , they shall then have nothing else to think upon , but the sad Condition into which they have brought themselves , nothing to do but to pore and meditate upon their own Misfortune , when they shall lift up their Eyes , and with the rich Man in the Parable , in the midst of their Torments , look up to those who are in Abraham's bosom ; and their Misery will be mightily increased by the Contemplation of that Happiness which others enjoy , and themselves have so foolishly forfeited and fallen short of ; insomuch that it would be happy for them , if that God , from whose presence they are banisht , that Heaven from which they have excluded themselves , and that everlasting Glory , which they have despised and neglected , might be for ever hid from their Eyes , and never come into their Minds .

III. This is not all , but besides the sad Apprehension of their Loss , they shall endure the sharpest Pains . These God hath threatned sinners withal , and they are in Scripture represented to us , by the most grievous and intolerable Pains that in this World we are acquainted withal , as by the Pain of Burning . Hence the wicked are said to be cast into the Lake , which burns with fire and brimstone , and into the fire which is not quenched ; which whether it be literally to be understood or not , is certainly intended to signifie the most severe kind of Torment ; but what that is , and in what manner it shall be inflicted , none know but they that feel it , and lie under it . The Scripture tells so much in general of it , as is enough to warn men to avoid it ; that it is the effect of a mighty Displeasure , and of Anger armed with Omnipotence , and consequently must needs be very terrible , more dreadful than we can now conceive , and probably greater than can be described by any of those Pains and Sufferings which now we are acquainted withal ; for who knows the power of God's anger , and the utmost of what Almighty Justice can do to Sinners ? Who can Comprehend the vast significancy of those Expressions , Fear him , who after he hath killed , can destroy both body and soul in Hell ? and again , It is a fearful thing to fall into the hands of the living God ? One would think this were Misery enough , and needed no farther Aggravation ; and yet it hath Two terrible ones , from the Consideration of past Pleasures which Sinners have enjoyed in this World , and from an utter Despair of future Ease and Remedy .

1. From the Consideration of the past Pleasures which Sinners have enjoy'd in this Life . This will make their Sufferings much more sharp and sensible ; for as nothing commends Pleasure more , and gives Happiness a quicker taste and relish , than precedent Sufferings and Pain , there is not perhaps a greater Pleasure in the World , than the strange and sudden Ease which a Man finds after a sharp fit of the Stone or Cholick , or after a Man is taken off the Rack , and Nature which was in an Agony before is all at once set at perfect Ease : So on the other Hand , nothing exasperates Suffering more , and sets a keener Edge upon Misery , than to step into Afflictions and Pain immediately out of a state of great Ease and Pleasure . This we find in the Parable was the great Aggravation of the rich Man's Torment , that he had first received his good things , and was afterwards Tormented . We may do well to consider this , that those Pleasures of Sin which have now so much of Temptation in them , will in the next World be one of the chief Aggravations of our Torment .

2. The greatest Aggravation of this Misery will be , that it is attended with the Despair of any future Ease ; and when Misery and Despair meet together , they make a Man compleatly miserable . The duration of this Misery is exprest to us in Scripture , by such words as are us'd to signifie the longest and most interminable duration . Depart ye cursed into everlasting fire . Matt. 25.41 . Where the worm dieth not , and the fire is not quenched . Mark . 9.43 . and 2 Thess. 1.7 . It is there said , that those who know not God , and obey not the Gospel of his Son , shall be punisht with everlasting destruction from the presence of the Lord , and from the glory of his power . And in Rev. 20.10 . That the wicked shall be tormented day and night for ever and ever . And what can be imagined beyond this ? This is the perfection of Misery , to lie under the greatest Torment , and yet be in despair of ever finding the least Ease .

And thus I have done with the First thing I propounded to speak to from this Text , viz. The manifest Inconveniences of a sinful and vicious Course of Life ; that it brings no present Benefit or Advantage to us ; that the reflection upon it causeth Shame ; and that it is fearful and miserable in the last Issue and Consequence of it . What fruit had you , &c.

I should now have proceeded to the Second Part of the Text , which represents to us the manifold Advantages of an Holy and Virtuous Course of Life ; 22 . v . But now being made free from sin , and become the servants of righteousness , ye have your fruit unto holiness , there 's the present Advantage of it ; and the end everlasting life , there 's the future Reward of it . But this is a large Argument , which will require a Discourse by it self , and therefore I shall not now enter upon it ; but shall only make some reflections upon what hath been said , concerning the miserable Issue and Consequence of a wicked Life impenitently persisted in .

And surely , if we firmly believe and seriously consider these things , we have no reason to be fond of any Vice ; we can take no great Comfort or Contentment in a sinful Course . If we could for the seeming Advantage and short Pleasure of some sins , dispense with the Temporal Mischiefs and Inconveniences of them , which yet I cannot see how any Prudent and Considerate Man could do ; if we could conquer Shame , and bear the Infamy and Reproach which attends most sins , and could digest the upbraidings of our own Consciences , so often as we call them to remembrance , and reflect seriously upon them ; tho' for the gratifying an importunate Inclination , and an impetuous Appetite , all the Inconveniences of them might be born withal ; yet methinks the very thought of the End and Issue of a wicked Life , that the end of these things is Death , that indignation and wrath , tribulation and anguish , far greater than we can now describe or imagine , shall be to every soul of Man that doth evil , should over-rule us . Tho' the violence of an irregular lust and desire are able to bear down all other Arguments , yet methinks the Eternal Interest of our precious and immortal Souls should still lie near our Hearts , and affect us very sensibly . Methinks the Consideration of another World , and of all Eternity , and of that dismal fate which attends Impenitent Sinners after this Life , and the dreadful hazard of being miserable for ever , should be more than enough to dishearten any Man from a wicked life , and to bring him to a better Mind and Course .

And if the plain Representations of these things do not prevail with men to this purpose , it is a sign that either they do not believe these things , or else that they do not consider them , one of these two must be the reason why any Man , notwithstanding these terrible threatnings of God's Word , does venture to continue in an Evil Course .

'T is vehemently to be suspected , that men do not really believe these things , that they are not fully perswaded that there is another state after this Life , in which the righteous God will render to every Man according to his deeds ; and therefore so much Wickedness as we see in the lives of men , so much Infidelity may reasonably be suspected to lie lurking in their Hearts . They may indeed seemingly profess to believe these things ; but he that would know what a Man inwardly and firmly believes , should attend rather to his Actions , than to his Verbal Professions : For if any Man lives so , as no Man that believes the Principles of the Christian Religion in reason can live , there is too much reason to question whether that Man doth believe his Religion ; he may say he does , but there is a far greater Evidence in the Case than Words ; the Actions of the Man are by far the most credible Declarations of the inward Sense and Perswasion of his Mind .

Did men firmly and heartily believe that there is a God that governs the World , and regards the Actions of men , and that he hath appointed a day in which he will judge the World in righteousness , and that all Mankind shall appear before him in that day , and every Action that they have done in their whole lives shall be brought upon the Stage , and pass a strict Examination and Censure , and that those who have made Conscience of their Duty to God and men , and have lived soberly , righteously , and godly in this present World , shall be unspeakably and eternally Happy in the next ; but those who have lived lewd , and licentious lives , and persisted in an Impenitent Course , shall be extreamly and everlastingly miserable , without Pity , and without Comfort , and without Remedy , and without Hope of ever being otherwise ; I say , if men were fully and firmly perswaded of these things , it is not Credible , it is hardly Possible that they should live such Prophane and Impious , such Careless and Dissolute Lives , as we daily see a great part of Mankind do .

That Man that can be aw'd from his Duty , or tempted to Sin by any of the Pleasures or Terrors of this World , that for the present enjoyment of his Lusts can be contented to venture his Soul , what greater Evidence than this can there be , that this Man does not believe the threatnings of the Gospel , and how fearful a thing it is to fall into the hands of the living God . That Man that can be willing to undergo an hard Service for several years , that he may be in a way to get an Estate , and be rich in this World ; and yet will not be perswaded to restrain himself of his Liberty , or to deny his Pleasure , or to check his Appetite or Lust , for the greatest Reward that God can promise , or the severest Punishment that he can threaten ; can any Man reasonably think , that this Man is perswaded of any such Happiness or Misery after this Life , as is plainly revealed in the Gospel , that verily there is a reward for the righteous , and verily there is a God that judgeth the Earth ? For what can he that believes not one syllable of the Bible , do worse than this comes to ?

A strong and vigorous Faith , even in Temporal Cases , is a powerful Principle of Action , especially if it be back'd and enforc'd with Arguments of fear . He that believes the reality of a thing , and that it is good for him , and that it may be attained , and that if he do attain it , it will make him very happy , and that without it he shall be extreamly miserable ; such a Belief and Perswasion will put a Man upon difficult things , and make him to put forth a vigorous endeavour , and to use a mighty industry for the obtaining of that , concerning which he is thus perswaded .

And the Faith of the Gospel ought to be so much the more powerful , by how much the Objects of hope and fear , which it presents to us , are greater and more considerable . Did men fully believe the Happiness of Heaven , and the Torments of Hell , and were they as verily perswaded of the truth of them , as if they were before their Eyes , how insignificant would all the Terrors and Temptations of Sense be to draw them into Sin , and seduce them from their Duty .

But altho' it seems very strange , and almost incredible , that men should believe these things , and yet live wicked and impious lives ; yet because I have no Mind , and God knows there 's no need to increase the number of Infidels in this Age , I shall chuse rather to impute a great deal of the wickedness that is in the World , to the Inconsiderateness of men , than to their Unbelief . I will grant that they do in some sort believe these things , or at least that they do not disbelieve them ; and then the great cause of mens ruin must be , that they do not attend to the Consequence of this Belief , and how men ought to live that are thus perswaded . Men stifle their Reason , and suffer themselves to be hurried away by Sense , into the embraces of sensual Objects and things present , but do not consider what the end of these things will be , and what is like to become of them hereafter ; for it is not to be imagined , but that that Man who shall calmly consider with himself what Sin is , the shortness of its Pleasure , and the Eternity of its Punishment , should seriously resolve upon a better Course of life .

And why do we not Consider these things , which are of so infinite Concernment to us ? What have we our Reason for , but to reflect upon our selves , and to mind what we do , and wisely to compare things together , and upon the whole matter to judge what makes most for our true and lasting Interest ? to Consider our whole selves , our Souls as well as our Bodies ; and our whole duration not only in this World , but in the other , not only with regard to Time , but to Eternity ? to look before us to the last Issue and Event of our Actions , and to the farthest Consequence of them , and to reckon upon what will be hereafter , as well as what is present ; and if we suspect or hope or fear , especially if we have good reason to believe a future state after Death , in which we shall be happy or miserable to all Eternity , according as we manage and behave our selves in this World , to resolve to make it our greatest Design and Concernment while we are in this World , so to live and demean our selves , that we may be of the number of those that shall be accounted worthy to escape that Misery , and to obtain that happiness , which will last and continue for ever .

And if men , would but apply their Minds seriously to the Consideration of these things , they could not act so imprudently as they do , they would not live so by chance and without design , taking the Pleasure that comes next , and avoiding the present Evils which press upon them , without any regard to those that are future , and at a distance , tho' they be infinitely greater and more considerable : If men could have the Patience to debate and argue these matters with themselves , they could not live so preposterously as they do , preferring their Bodies before their Souls , and the World before God , and the things which are Temporal before the things that are Eternal .

Did men verily and in good earnest believe but half of that to be true , which hath now been declared to you , concerning the miserable state of impenitent Sinners in another World , ( and I am very sure , that the one half of that which is true concerning that state hath not been told you ) I say did we in any measure believe what hath been so imperfectly represented , What manner of persons should we all be , in all holy conversation and godliness , waiting for , and hastening unto ( that is making haste to make the best preparation we could for ) the coming of the day of God!

I will conclude all with our Saviour's Exhortation to his Disciples , and to all others ; Watch ye therefore and pray always , that ye may be accounted worthy to escape all these things , and to stand before the Son of Man : To whom , with the Father and the Holy Ghost , be all honour and glory , world without end . Amen .

SERMON VIII . Serm. 8. The present and future Advantage of an Holy and Virtuous Life . The Fourth Sermon on this Text. ROM. VI. 21 , 22.

I Have several times told you , that the Apostle in these words makes a Comparison between an Holy and Virtuous , and a Sinful and Vicious Course of Life , Vol. 8. and sets before us the manifest Inconveniences of the one , and the manifold Advantages of the other .

I have finish'd my Discourse upon the First Part of the Comparison ; the manifest Inconveniences of a sinful and vicious Course . I proceed now to the other Part of the Comparison , which was the

Second Thing I propounded to speak to from these words , viz. the manifold Benefits and Advantages of an Holy and Virtuous Course ; and that upon these Two accounts .

First , Of the present Benefit and Advantage of it , which the Apostle here calls Fruit , Ye have your fruit unto holiness .

Secondly , In respect of the future reward of it , and the end everlasting life . So that here is a considerable Earnest in hand , besides a mighty Recompence afterwards , infinitely beyond the proportion of our best Actions and Services , both in regard of the greatness and duration of it , everlasting life ; that is , for a few transient acts of Obedience , a perfect and immutable and endless state of Happiness . And these Two the Apostle mentions in Opposition to the Inconveniences and Evil Consequences of a wicked and vicious Course ; What fruit had you then in those things , &c.

But before I come to speak to these Two particulars , I shall take notice of the description which the Apostle here makes , of the change from a state of Sin and Vice to a state of Holiness and Virtue . But now being made free from sin , and become the servants of God ; intimating that the state of sin is a state of Servitude and Slavery , from which Repentance and the change which is thereby made does set us free ; but now being made free from sin . And so our Saviour tells us , that whosoever committeth sin is the Servant of sin ; and this is the vilest and hardest Slavery in the World , because it is the Servitude of the Soul , the best and noblest part of our selves ; 't is the subjection of our Reason , which ought to rule and bear Sway over the inferior Faculties , to our sensual Appetites and brutish Passions , which is as uncomely a sight , as to see Beggars ride on Horse back , and Princes walk on foot ; and as Inferiour Persons , when they are advanced to Power , are strangely Insolent and Tyrannical towards those that are subject to them ; so the Lusts and Passions of men , when they once get the Command of them , are the most domineering Tyrants in the World , and there is no such Slave as a Man that is subject to his Appetite and Lust , that is under the Power of irregular Passions and vicious Inclinations , which transport and hurry him to the vilest and most unreasonable things . For a wicked Man is a Slave to as many Masters as he hath Passions and Vices ; and they are very imperious and exacting , and the more he yields to them , the more they grow upon him , and exercise the greater Tyranny over him ; and being subject to so many Masters , the poor Slave is continually divided and distracted between their contrary Commands and Impositions ; one Passion hurries him one way , and another as violently drives him another ; one Lust commands him upon such a Service , and another it may be at the same time calls him to another Work . His Pride and Ambition bids him spend and lay it out , whilst his Covetousness holds his Hand fast closed ; so that he knows not many times how to dispose of himself or what to do , he must displease some of his Masters , and what Inclination soever he contradicts , he certainly displeaseth himself .

And that which aggravates the Misery of his Condition is , that he voluntarily submits to this Servitude . In other Cases men are made Slaves against their wills , and are brought under the Force and Power of others , whom they are not able to resist : but the sinner chuseth this Servitude , and willingly puts his neck under this yoke . There are few men in the World so sick of their Liberty , and so weary of their own Happiness , as to chuse this Condition : but the Sinner sells himself , and voluntarily parts with that Liberty , which he might keep , and which none could take from him .

And which makes this Condition yet more intolerable , he makes himself a Slave to his own Servants , to those who are born to be subject to him , to his own Appetites and Passions ; and this certainly is the worst kind of Slavery , so much worse than that of Mines and Gallies , as the Soul is more Noble and Excellent than the Body .

Men are not usually so sensible of the Misery of this kind of Servitude , because they are govern'd by Sense more than Reason : But according to a true Judgment and Estimation of things , a Vicious Course Life is the saddest Slavery of all others . And therefore the Gospel represents it as a design every way worthy of the Son of God , to come down from Heaven , and to debase himself so far , as to assume our Nature , and to submit to the Death of the Cross , on purpose to rescue us from this Slavery , and to assert us into the liberty of the Sons of God . And this is the great design of the Doctrine of the Gospel , to free men from the Bondage of their Lusts , and to bring them to the Service of God , whose service is perfect freedom . And therefore our Saviour tells us , John 8.31 , 32. That if we continue in his word , i. e. if we obey his Doctrine , and frame our lives according to it , it will make us free ; Ye shall know ( says he ) the truth , and the truth shall make you free . And if we observe it , the Scripture delights very much to set forth to us the Benefits and Advantages of the Christian Religion by the Metaphor of Liberty , and Redemption from Captivity and Slavery . Hence our Saviour is so often call'd the Redeemer , and Deliverer , and is said to have obtained eternal Redemption for us . And the publishing of the Gospel is compared to the Proclaming of the year of Jubile among the Jews , when all Persons that would were set at Liberty . Isa. 61.1 , 2. The spirit of the Lord is upon me , saith the Prophet , speaking in the Person of the Messiah , because he hath anointed me to Proclaim liberty to the Captives , and the opening of the prison to them that are bound , to proclaim the acceptable year of the Lord . And it is probable that upon this account likewise the Christian Doctrine or Law is by St. James call'd the Royal law of liberty .

This is the great design of Christianity , to set men free from the Slavery of their Lusts , and to this end the Apostle tells us , Tit. 2.13 . that Christ gave himself for us , that he might redeem us from all iniquity , and purifie to himself a peculiar people , zealous of good works ; and herein the great Mercy and Compassion of God towards Mankind appeared , in that he sent his Son to rescue us from that Servitude , which we had so long groaned under , that being made free from sin , we might become the servants of God , and the servants of righteousness .

And this he hath done not only by the price of his Blood , but by the Power and Purity of his Doctrine , and the Holy Example of his Life , and by all those Considerations which represent to us the Misery of our sinful state , and the infinite danger of continuing in it : and on the other Hand , by setting before us the Advantages of a Religious and Holy Life , and what a blessed change we make , when we quit the Service of Sin , and become the Servants of God . It will not only be a mighty present Benefit to us ; but will make us happy to all Eternity ; and these are the Two Considerations which at first I propounded to speak to at this time .

First , The present Benefit of an Holy and Virtuous Life , which the Apostle here calls Fruit ; But now being made free from sin , and become the servants of God , ye have your fruit unto holiness .

Secondly , The future Reward and Recompence of it ; and the end everlasting life .

First , Let us consider the present Benefit and Advantage of an Holy and Virtuous Life , which the Apostle here calls Fruit. If all things be truly consider'd , there is no Advantage comes to any Man by a wicked and vicious Course of Life . A wicked Life is no present Advantage ; the reflection upon it afterwards is shameful and troublesom ; and the end of it miserable . But on the contrary , the Advantages of an holy and good life are many and great even in this World , and upon temporal accounts , abstracting from the Consideration of a future Reward in the World to come .

I shall instance in Five or Six eminent Advantages , which it usually brings to men in this World .

I. It brings great Peace and Contentment of Mind .

II. It is a very fit and proper Means to promote our outward temporal Interest .

III. It tends to the lengthning our days , and hath frequently the Blessing of long Life attending upon it .

IV. It gives a Man great Peace and Comfort when he comes to die .

V. After Death it transmits a good Name and Reputation to Posterity .

VI. It derives a Blessing upon our Posterity after us . And these are certainly the greatest Blessings that a wise Man can aim at , and design to himself in this World . Every one of these taken severally is very considerable ; but all of them together compleat a Man's temporal Felicity , and raise it to as high a pitch as is to be expected in this World .

I. A Religious and Virtuous course of Life is the best way to Peace and Contentment of Mind , and does commonly bring it . And to a wise Man , that knows how to value the ease and satisfaction of his own Mind , there cannot be a greater temptation to Religion and Virtue , than to consider that it is the best and only way to give rest to his Mind . And this is present Fruit and ready Payment ; because it immediately follows , or rather accompanies the discharge of our Duty . The fruit of righteousness is peace , saith the Prophet ; and the Apostle to the Hebrews speaks of the peaceable fruits of righteousness , meaning that inward Peace which a Righteous Man hath in his own Mind .

A Man needs not to take pains , or to use many Arguments , to satisfie and content his own Mind , after he hath done a good Action , and to convince himself , that he hath no cause to be troubled for it ; for Peace and Pleasure do naturally spring from it : Nay , not only so , but there is an unexpressible kind of pleasure and delight , that flows from the testimony of a good Conscience . Let but a Man take care to satisfie himself in the doing of his Duty , and whatever troubles and storms may be raised from without , all will be clear and calm within : For nothing but guilt can trouble a Man's Mind , and fright his Conscience , and make him uneasie to himself ; that indeed will wound his Spirit , and sting his very Soul , and make him full of fearful and tormenting thoughts . This Cain found after he had committed that crying sin of Murdering his Brother . Gen. 4.6 . The Lord said unto Cain , why art thou wrath ? and why is thy Countenance fall'n ? His guilt made him full of wrath , and discontent fill'd his Mind with vexation , and his Countenance with shame and confusion . When a Man's conscience is awakened to a sense of his guilt , it is angry and froward , and harder to be still'd than a peevish Child : But the practice of Holiness and Virtue does produce just the contrary effects ; it fills a Man's Mind with Pleasure , and makes his Countenance chearful .

And this certainly , if it be well consider'd , is no small and contemptible advantage . The peace and tranquillity of our Minds is the great thing , which all the Philosophy and Wisdom of the World , did always design to bring men to , as the very utmost happiness that a Wise Man is capable of in this Life ; and 't is that which no considerate Man would part with , for all that this World can give him . The greatest fortune in this World ought to be no temptation to any Man in his Wits , to submit to perpetual Sickness and Pain for the gaining of it ; and yet there is no disease in the World , that for the sharpness of it is comparable to the sting of a guilty Mind , and no pleasure equal to that of Innocence and a good Conscience . And this naturally springs up in the Mind of a good Man , where it is not hindred either by a melancholy temper , or by false Principles in Religion , which fill a Man with groundless fears and jealousies of the love and favour of God towards him ; and excepting these two cases , this is the ordinary fruit of an holy and good course , which is not interrupted by frequent falling into sin , and great omissions and violations of our duty : For in this case the interruptions of our Peace and Comfort will naturally be answerable to the inequality of our Obedience .

II. Besides the present and inestimable Fruit of Holiness , the quiet and satisfaction of our own Minds , it is likewise a proper means to promote our Interest and Happiness in this World . For as every Vice is naturally attended with some Temporal Inconvenience of Pain or Loss ; so there is no Grace or Virtue , but does apparently conduce to a Man's temporal Felicity . There are some Virtues which tend to the health of his Body , and the prolonging of his Life , as Temperance and Chastity ; others tend to Riches and Plenty , as Diligence and Industry in our callings ; others to the secure and peaceable Enjoyment of what we have , as Truth and Fidelity , Justice and Honesty in all our dealings and intercourse with men . There are other Virtues that are apt to oblige Mankind to us , and to gain their Friendship and good Will , their Aid and Assistance , as Kindness , and Meekness , and Charity , and a generous Disposition to do good to all , as far as we have Power and Oportunity . In a word , there is no real Interest of this World , but may ordinarily be as effectually promoted and pursued to as great Advantage , by a Man that Exercises himself in the Practice of all Virtue and Goodness , and usually to far greater Advantage , than by one that is Intemperate and Debauch'd , Deceitful and Dishonest , apt to disoblige and provoke , sour and ill-natur'd to all Mankind : For there is none of these Vices , but is to a Man's real hinderance and disadvantage , in regard of one kind of Happiness or another , which men aim at and propose to themselves in this World .

III. A Religious and Virtuous Course of Life doth naturally tend to the prolonging of our days , and hath very frequently the Blessing of Health and long Life attending upon it . The Practice of a great many Virtues is a great Preservative of Life and Health , as the due government of our Appetites and Passions , by Temperance and Chastity and Meekness , which prevent the chief Causes from within of Bodily Diseases and Distempers ; the due government of our Tongues and Conversation in respect of others , by Justice and Kindness , and abstaining from Wrath and Provocation , which are a great security against the dangers of outward Violence , according to that of St. Peter . 1 Epist. 3.10 . He that will love life and see good days , let him refrain his Tongue from evil , and his Lips that they speak no guile , let him eschew evil , and do good , let him seek peace and ensue it .

And beside the natural tendency of things , there is a special Blessing of God , which attends good men , and makes their days long in the land which the Lord their God hath given them .

IV. There is nothing gives a Man so much Comfort when he comes to die , as the reflection upon an holy and good Life ; and then surely above all other times Comfort is most valuable , because our frail and infirm Nature doth then stand most in need of it . Then usually mens Hearts are faint and their Spirits low , and every thing is apt to deject and trouble them ; so that we had need to provide our selves of some excellent Cordial against that time ; and there is no Comfort like to that of a clear Conscience , and of an innocent and useful Life . This will revive and raise a Man's Spirits under all the Infirmities of his Body , because it gives a Man good hopes concerning his Eternal State , and the hopes of that are apt to fill a Man with Joy unspeakable and full of glory .

The difference between good and bad Men is never so remarkable in this World , as when they are upon their Death-Bed . This the Scripture observes to us , Psal. 37.37 . Mark the perfect Man , and behold the upright , for the end of that Man is peace .

With what Triumph and Exultation doth the Blessed Apostle St. Paul , upon the review of his Life , discourse concerning his Death and Dissolution ? 2 Tim. 4.6 , 7 , 8. I am now ready , says he , to be offered up , and the time of my departure is at hand : I have fought a good fight , I have finish'd my course , I have kept the faith ; henceforth there is laid up for me a crown of righteousness , which the Lord , the righteous Judge will give me at that day . What would not any of us do to be thus affected when we come to leave the World , and to be able to bear the thoughts of Death and Eternity with so quiet and well satisfi'd a Mind ! why , let us but endeavour to live Holy lives , and to be useful and serviceable to God in our Generation , as this holy Apostle was , and we shall have the same ground of Joy and Triumph which he had . For this is the proper and genuine effect of Virtue and Goodness ; The work of righteousness is peace , and the effect of righteousness quietness and assurance for ever . All the good Actions that we do in this Life are so many seeds of Comfort sown in our own Consciences , which will spring up one time or other , but especially in the approaches of Death , when we come to take a serious review of our lives ; for then mens Consciences use to deal plainly and impartially with them , and to tell them the truth , and if at that time more especially our hearts condemn us not , then may we have comfort and confidence towards God .

V. An Holy and Virtuous Life doth transmit a good Name and Reputation to Posterity . And this Solomon hath determined to be a much greater Happiness , than for a Man to leave a great Estate behind him : A good name says he , is rather to be chosen than great riches . Pious and Virtuous men do commonly gain to themselves a good Esteem and Reputation in this World , while they are in it ; but the Virtues of good men are not always so bright and shining , as to meet with that respect and acknowledgment which is due to them in this World . Many times they are much clouded by the Infirmities and Passions which attend them , and are shadowed by some affected singularities and morosities , which those which have liv'd more retir'd from the World are more liable to . Besides that the Envy of others , who are not so good as they , lies heavy upon them , and does depress them . For bad men are very apt to misinterpret the best Actions of the good , and put false colours upon them , and when they have nothing else to object against them , to charge them with Hypocrisie and Insincerity ; an Objection as hard to be answer'd , as it is to be made good , unless we could see into the Hearts of men .

But when good men are dead and gone , and the bright and shining Example of their Virtues is at a convenient distance , and does not gall and upbraid others , then Envy ceaseth , and every Man is then content to give a good Man his due Praise , and his Friends and Posterity may then quietly enjoy the Comfort of his Reputation , which is some sort of Blessing to him that is gone . This difference Solomon observes to us between good and bad men ; The memory of the just is blessed , or well spoken of : but the name of the wicked shall rot .

VI. And lastly , Religion and Virtue do derive a Blessing upon our Posterity after us . Oh , that there were such an heart in them , saith Moses concerning the People of Israel , that they would fear me , and keep all my Commandments always , that it might be well with them and with their Children for ever ! And to this purpose there are many Promises in Scripture of God's Blessing the Posterity of the righteous , and his shewing mercies to thousands of the Children of them that love him , and keep his Commandments .

And this a great motive to Obedience , and toucheth upon that Natural Affection which men bear to their Children ; so that if we have any Regard to them , or Concernment for their Happiness , we ought to be very careful of our Duty , and afraid to offend God ; because according as we demean our selves towards him , we entail a lasting Blessing or a great Curse upon our Children ; by so many and and so strong bonds hath God tyed our Duty upon us , that if we either desire our own Happiness , or the Happiness of those that are dearest to us , and part of our selves , we must fear God and keep his Commandments .

And thus I have briefly represented to you , some of the chief Benefits and Advantages which an Holy and Virtuous life does commonly bring to men in this World , which is the first Encouragement mention'd in the Text ; ye have your fruit unto holiness .

Before I proceed to the Second , I shall only just take notice , by way of Application , of what hath been said on this Argument .

1. That it is a great Encouragement to well-doing , to consider that ordinarily Piety and Goodness are no hindrance to a Man's temporal Felicity , but very frequently great promoters of it ; so that excepting only the case of Persecution for Religion , I think I may safely challenge any Man , to shew me how the Practice of any Part or Duty of Religion , how the exercise of any Grace or Virtue is to the prejudice of a Man's temporal Interest , or does debar him of any true Pleasure , or hinder him of any real Advantage , which a prudent and considerate Man would think fit to chuse . And as for Persecution and Sufferings for Religion , God can Reward us for them , if he please , in this World , and we have all the assurance that we can desire , that he will do it abundantly in the next .

2. The hope of long life , and especially of a quiet and comfortable death , should be a great encouragement to an Holy and Virtuous Life . He that lives well , takes the best course to live long , and lays in for an happy old Age , free from the Diseases and Infirmities which are naturally procur'd by a vicious Youth , and likewise free from the guilt and galling Remembrance of a wicked Life . And there is no condition , which we can fall into in this World , that does so clearly discover the difference between a good and bad Man , as a Death-bed : For then the good Man begins most sensibly to enjoy the comforts of Well-doing , and the Sinner to taste the bitter fruits of Sin . What a wide difference is then to be seen , between the hopes and fears of these two sorts of persons ! And surely next to the actual possession of Blessedness , the good hopes and comfortable prospect of it , are the greatest Happiness ; and next to the actual sense of Pain , the fear of Suffering is the greatest Torment .

Tho' there were nothing beyond this life to be expected , yet if men were sure to be possess'd with these delightful or troublesome Passions when they come to dye , no Man that wisely considers things would , for all the Pleasures of sin , forfeit the Comfort of a Righteous Soul , leaving this World full of the hope of Immortality ; and endure the vexation and anguish of a guilty Conscience , and that infinite terror and amazement which so frequently possesseth the Soul of a dying Sinner .

3. If there be any spark of a generous mind in us , it should animate us to do well , that we may be well spoken of when we are gone off the Stage , and may transmit a grateful Memory of our lives to those that shall be after us . I proceed now to the

Second Thing I proposed , as the great Advantage indeed , Viz. The glorious Reward of a Holy and Virtuous Life in another World , which is here called everlasting Life ; And the end everlasting Life ; by which the Apostle intends to express to us , both the Happiness of our future State , and the Way and Means whereby we are prepared and made meet to be made partakers of it ; and that is by the constant and sincere Endeavours of an holy and good Life . For 't is they only that have their fruit unto holiness , whose end shall be everlasting Life . I shall speak briefly to these two , and so conclude my discourse upon this Text.

I. The Happiness of our future state , which is here exprest by the name of everlasting Life ; in very few words , but such as are of wonderful weight and significancy : For they import the Excellency of this state , and the Eternity of it . And who is sufficient to speak to either of these Arguments ? Both of them are too big to enter now into the heart of Man , too vast and boundless to be comprehended by humane understanding , and too unweildy to be manag'd by the Tongue of Men and Angels , answerably to the unspeakable greatness and glory of them . And if I were able to declare them unto you , as they deserv'd , you would not be able to hear me . And therefore I shall chuse to say but little upon an Argument , of which I can never say enough , and shall very briefly consider those two things which are comprehended in that short description , which the Text gives us of our future Happiness , by the name of everlasting Life , viz. The Excellency of this state , and the Eternity of it .

1. The Excellency of it , which is here represented to us under the notion of Life , the most desirable of all other things , because it is the Foundation of all other Enjoyments whatsoever . Barely to be in being , and to be sensible that we are so , is but a dry Notion of Life . The true Notion of Life is to be well and to be happy , vivere est benè valere . They who are in the most miserable condition that can be imagin'd , are in being , and sensible also that they are miserable . But this kind of Life is so far from coming under the true Notion of Life , that the Scripture calls it the second death . Revel. 21.8 . it is there said , that The wicked shall have their part in the lake that burneth with fire and brimstone , which is the second death . And , Chap. 20. ver. 6. Blessed and holy is he , that hath part in the first Resurrection , on such the second death shall have no power . So that a state of meer misery and torment is not Life but Death ; nay , the Scripture will not allow the Life of a wicked Man in this World to be true Life , but speaks of him as dead . Ephes. 2.1 . speaking of the sinners among the Gentiles , You , saith the Apostle , hath he quickned , who were dead in trespasses and sins . And which is more yet , the Scripture calls a Life of sinful Pleasures ( which men esteem the only Happiness of this world ) the Scripture , I say , calls this a Death , 1 Tim. 5.6 . She that liveth in pleasures , is dead whilst she liveth . A lewd and unprofitable Life , which serves to no good end and purpose , is a Death rather than a Life . Nay , that decaying and dying Life which we now live in this World , and which is allayed by the mixture of so many infirmities and pains , of so much trouble and sorrow , I say , that even this sort of Life , for all that we are so fondly in love with it , does hardly deserve the name of Life . But the Life of the world to come , of which we now speak , this is Life indeed ; to do those things which we were made for , to serve the true Ends of our Being , and to enjoy the Comfort and Reward of so doing , this is the true notion of Life ; and whatever is less than this , is Death , or a degree of it , and approach towards it . And therefore very well may Heaven and Happiness be describ'd by the notion of Life , because truly to live and to be happy are words that signifie the same thing .

But what kind of Life this is , I can no more describe to you in the particularities of it , than Columbus could have described the particular Manners and Customs of the People of America , before he or any other person in these parts of the World , had seen it or been there . But this I can say of it in general , and that from the infallible testimony of the great Creator and glorious Inhabitants of that blessed place , that it is a state of pure Pleasure and unmingled Joys , of Pleasures more manly , more spiritual , and more refined , than any of the Delights of sense , consisting in the enlargement of our Minds and Knowledge to a greater degree , and in the perfect exercise of Love and Friendship , in the Conversation of the best and wisest Company , free from self-interest , and all those unsociable passions of Envy , and Jealousie , of Malice and Ill-will , which spoil the Comfort of all Conversation in this World , and , in a word , free from all other Passion or Design , but an ardent and almost equal desire to contribute all , that by all means possible they can , to the mutual Happiness of one another : For Charity reigns in Heaven , and is the brightest Grace and Virtue in the Firmament of Glory , far out-shining all other ; as St. Paul , who had himself been taken up into the third Heaven , does expresly declare to us .

Farther yet , this blessed state consists more particularly in these two things : In having our Bodies raised and refined to a far greater Purity and Perfection , than ever they had in this World ; and in the consequent Happiness of the whole Man's Soul and Body , so strictly and firmly united as never to be parted again , and so equally match'd as to be no trouble or impediment to one another .

( 1. ) In having our Bodies raised and refined to a far greater Purity and Perfection , than ever they had in this World . Our Bodies as they are now are unequally temper'd , and in a perpetual flux and change , continually tending to Corruption , because made up of such contrary Principles and Qualities , as by their perpetual conflict are always at work , conspiring the Ruin and Dissolution of them ; but when they are raised again , they shall be so temper'd and so refin'd , as to be free from all those destructive Qualities , which do now threaten their change and dissolution ; and tho' they shall still consist of Matter , yet it shall be purified to that degree , as to partake of the Immortality of our Souls , to which it shall be united , and to be of equal duration with them . So the Scripture tells us , 1 Cor. 15.52 , 53. That our dead Bodies shall be raised incorruptible ; for this corruptible must put on incorruption , and this mortal must put on immortality .

Our Bodies when they are laid down in the Grave are vile Carcases , but they shall be raised again Beautiful and Glorious , and as different from what they were before , as the Heavenly Mansions in which they are to reside for ever are from that dark Cell of the Grave out of which they are raised , and shall then be endowed with such a Life and Strength and Vigour , as to be able without any change or decay to abide and continue for ever in the same state .

Our Bodies in this World are gross Flesh and Blood , liable to be affected with natural and sensual Pleasures , and to be afflicted with natural Pains and Diseases , to be prest with the natural necessities of Hunger and Thirst , and obnoxious to all those Changes and Accidents to which all natural things are subject : But they shall be raised spiritual bodies , pure and refin'd from all the dregs of Matter ; they shall not hunger , nor thirst , nor be diseased , or in Pain any more .

These Houses of Clay , whose Foundation is in the dust , are continually decaying , and therefore stand in need of continual Reparation by Food and Physick : but our House which is from Heaven , ( as the Apostle calls it ) shall be of such lasting and durable Materials , as not only Time , but even Eternity it self , shall make no impression upon it , or cause the least decay in it . They ( says our Blessed Saviour ) who shall be accounted worthy to obtain that World , and the Resurrection from the dead , cannot die any more : but shall be like the Angels , and are the children of God , i. e. shall in some degree partake of the Felicity and Immortality of God himself , who is always the same , and whose years fail not . Nay , the Apostle expresly tells us , that our Bodies after the Resurrection shall be spiritual Bodies , so that we shall then be as it were all Spirit , and our Bodies shall be so raised and refined , that they shall be no clog or impediment to the Operation of our Souls . And it must needs be a great comfort to us whilst we are in this World , to live in the hopes of so happy and glorious a change ; when we consider how our Bodies do now oppress our Spirits , and what a melancholy and dead weight they are upon them , how grievous an Incumbrance and Trouble and Temptation they are for the most part to us in this mortal state .

( 2. ) The blessedness of this state consists likewise in the consequent Happiness of the whole Man , Soul and Body , so strictly and firmly united as never to be parted again , and so equally matched as to be no trouble and impediment to one another .

In this World the Soul and Body are for the most part very unequally yoked , so that the Soul is not only darkned by the gross Fumes and Clouds which rise from the Body , but loaded and opprest by the dull weight of it , which it very heavily lugs on and draws after it ; and the Soul likewise , and the vicious Inclinations and irregular Passions of it , have many times an ill influence upon the Body and the humours of it . But in the next World they shall both be purified , the one from Sin , and the other from Frailty and Corruption , and both admitted to the blessed sight and enjoyment of the ever blessed God .

But the Consideration of this , ( as I said before ) is too big for our narrow apprehensions in this mortal state , and an Argument not fit to be treated of by such Children , as the wisest of men are in this World ; and whenever we attempt to speak of it , we do but lisp like Children , and understand like Children , and reason like Children about it . That which is imperfect must be done away , and our Souls must be raised to a greater Perfection , and our Understandings fill'd with a stronger and steadier Light , before we can be fit to engage in so profound a Contemplation . We must first have been in Heaven , and possest of that Felicity and Glory which is there to be enjoyed , before we can either speak or think of it in any measure as it deserves . In the mean time , whenever we set about it , we shall find our Faculties opprest and dazled with the weight and splendor of so great and glorious an Argument ; like St. Paul , who , when he was caught up into Paradise , saw and heard those things which when he came down again into this World , he was not able to express , and which it was not possible for the Tongue of Man to utter .

So that in discoursing of the state of the Blessed , we must content our selves with what the Scripture hath revealed in general concerning it ; that it is a state of perfect freedom from all those Infirmities and Imperfections , those Evils and Miseries , those Sins and Temptations which we are liable to in this World . So St. John describes the Glory and Felicity of that state , as they were in Visions represented to him , Rev. 21.2 , 3 , 4. And I John saw the holy City , the new Jerusalem , prepared as a Bride adorned for her Husband . And I heard a great voice out of Heaven , saying , Behold ! the Tabernacle of God is with men , and he will dwell with them , and they shall be his people , and God himself shall be with them , and be their God . And God shall wipe away all tears from their eyes ; and there shall be no more death , neither sorrow , nor crying , neither shall there be any more pain : for the former things are passed away ; that is , all those Evils which we saw or suffered in this World , shall for ever vanish and disappear , and , which is the great Privilege and Felicity of all that there shall no Sin be there , v. 27. There shall in no wise enter into it any thing that defileth , and consequently there shall be no Misery and Curse there . So we read , Chap. 22.3 , 4. And there shall be no more curse ; but the throne of God and of the Lamb shall be in it , and his servants shall serve him , and they shall see his face . In which last words our Employment and our Happiness are exprest ; but what in particular our Employment shall be , and wherein it shall consist , is impossible now to describe ; it is sufficient to know in the general , that our Employment shall be our unspeakable Pleasure , and every way suitable to the Glory and Happiness of that state , and as much above the noblest and most delightful Employments of this World , as the Perfection of our Bodies , and the Powers of our Souls , shall then be above what they are now in this World .

For there is no doubt , but that he who made us , and endued our Souls with a desire of Immortality , and so large a Capacity of Happiness , does understand very well by what way and means to make us happy , and hath in readiness proper Exercises and Employments for that state , and every way more fitted to make us Happy , than any Condition or Employment in this World is suitable to a temporal Happiness ; Employments that are suitable to the spirits of just men made perfect , united to Bodies purified and refined almost to the Condition of Spirits ; Employments which we shall be so far from being weary of , that they shall minister to us a new and fresh delight to all Eternity ; and this perhaps , not so much from the variety , as from the perpetual and growing Pleasure of them .

It is sufficient for us to know this in the general , and to trust the infinite Power and Wisdom and Goodness of God , for the particular manner and circumstances of our Happiness ; not doubting but that he , who is the eternal and inexhaustible Spring and Fountain of all Happiness , can and will derive and convey such a share of it to every one of us as he thinks fit , and in such ways as he , who best understands it , is best able to find out .

In a word , the Happiness of the next Life shall be such as is worthy of the great King of the World to bestow upon his faithful Servants , and such as is infinitely beyond the just Reward of their best Services ; it is to see God , i. e. to contemplate and love the best and most perfect of Beings , and to be for ever with the Lord , in whose presence is fullness of joy , and at whose right hand there are pleasures for evermore .

I will say no more upon this Argument , lest I should say less , and because whoever ventures to wade far into it , will soon find himself out of his depth , and in danger to be swallowed up and lost in that great abyss , which is not to be fathom'd by the shallow Faculties of Mortal men .

I shall therefore only mention the

2. Thing I proposed to speak to , viz. The Eternity of this Happiness ; And the end everlasting life ; by which the Apostle intends to express the utmost Perfection , but not the final Period of the Happiness of good men in another World . For to a perfect state of Happiness these two Conditions are requisite , that it be immutable , and that it be interminable , that it can neither admit of a change nor of an end . And this is all that I shall say of it , it being impossible to say any thing that is more intelligible and plain , concerning that which is infinite , than that it is so . I should now have proceeded to the

II. Thing I proposed , viz. By what Way and Means , we may be prepared , and made meet to be made partakers of this Happiness ; and that is , ( as I have told you all along ) by the constant and sincere endeavour of an Holy and good Life ; for the Text supposeth that they only who are made free from Sin , and become the Servants of God , and who have their Fruit unto Holiness , are they whose end shall be everlasting Life : But this is an Argument which I have had so frequent occasion to speak to , that I shall not now meddle with it . All that I shall do more at present shall be to make an Inference or two from what hath been said upon this Argument .

I. The Consideration of the Happy State of good men in another World , cannot be but a great comfort and support to good men under all the Evils and Sufferings of this present Life . Hope is a great Cordial to the Minds of men , especially when the thing hoped for does so vastly outweigh the present grievance and trouble . The Holy Scriptures , which reveal to us the Happiness of our future state , do likewise assure us that there is no comparison between the Afflictions and Sufferings of good men in this World , and the Reward of them in the other . I reckon ( saith St. Paul ) Rom. 8.8 . that the sufferings of this present time , are not worthy to be compared with the glory that shall be revealed in us .

Particularly the Consideration of that glorious change which shall be made in our Bodies at the Resurrection , ought to be a great comfort to us under all the Pains and Diseases which they are now liable to , and even against Death it self . One of the greatest burdens of Humane Nature , is the frailty and infirmity of our Bodies , the necessities which they are frequently prest withal , the Diseases and Pains to which they are liable , and the fear of death , by reason whereof a great part of Mankind are subject to bondage ; against all which , this is an everlasting Spring of Consolation to us , that the time is coming when we shall have other sort of Bodies , freed from that burden of Corruption which we now groan under , and from all those Miseries and Inconveniences which Flesh and Blood are now subject to . For the time will come , when these vile Bodies , which we now wear , shall be changed , and fashioned like to the glorious Body of the Son of God ; and when they shall be raised at the last day , they shall not be raised such as we laid them down , Vile and Corrruptible ; but Immortal and Incorruptible : for the same Power which hath raised them up to Life , shall likewise change them , and put a glory upon them like to that of the glorified Body of our Lord ; and when this glorious change is made , when this corruptible hath put on incorruption , and this mortal hath put on immortality , then shall come to pass the saying that is written , Death is swallowed up in victory ; and when this last enemy is perfectly subdued , we shall be set above all the Frailties and Dangers , all the Temptations and Sufferings of this mortal state ; there will then be no fleshly lusts and brutish Passions to War against the Soul ; no law in our members to rise up in Rebellion against the law of our minds ; no diseases to torment us , no danger of Death to terrifie us ; all the Motions and Passions of our outward Man shall then be perfectly subject to the Reason of our Minds , and our Bodies shall partake of the Immortality of our Souls . How should this Consideration bear us up under all the Evils of Life and the fears of Death , that the Resurrection will be a perfect Cure of all our Infirmities and Diseases , and an effectual Remedy of all the Evils that we now labour under ; and that it is but a very little while that we shall be troubled with these Frail , and Mortal , and Vile Bodies , which shall shortly be laid in the dust , and when they are raised again , shall become Spiritual , Incorruptible , and Glorious !

And if our Bodies shall undergo so happy a change , what Happiness may we imagine shall then be conferr'd upon our Souls , that so much better and nobler part of our selves ! As the Apostle reasons in another Case , Doth God take care of Oxen ? Hath he this Consideration of our Bodies , which are but the brutish part of the Man ? What regard will he then have to his own Image , that spark of Divinity which is for ever to reside in these Bodies ? If upon the account of our Souls , and for their sakes , our Bodies shall become Incorruptible , Spiritual and Glorious ; then certainly our Souls shall be endued with far more Excellent and Divine Qualities : if our Bodies shall in some degree partake of the Perfection of our Souls in their Spiritual and Immortal Nature ; to what a pitch of Perfection shall our Souls be raised and advanced ! even to an equality with Angels , and to some kind of participation of the Divine Nature and Perfection , so far as a Creature is capable of them .

II. The Comparison which is here in the Text , and which I have largely explain'd , between the manifest Inconveniences of a Sinful and Vicious Course , and the manifold Advantages of an Holy and Virtuous Life , is a plain direction to us which of these two to chuse . So that I may make the same appeal that Moses does , after that he had at large declared the Blessings promis'd to the Obedience of God's Laws , and the Curse denounc'd against the Violation and Transgression of them , Deut. 30.19 . I call Heaven and Earth to record against you this day , that I have set before you life and death , blessing and cursing ; therefore chuse life , that you may be happy in Life and Death , and after Death to all Eternity . I know every one is ready to chuse Happiness , and to say with Balaam , Let me die the death of the righteous , and let my latter end be like his : but if we do in good earnest desire the End , we must take the Way that leads to it ; we must become the Servants of God , and have our fruit unto holiness , if ever we expect , that the end shall be everlasting life .

SERMON IX . Serm. 8. The Nature and Necessity of holy Resolution . The First Sermon on this Text. JOB XXXIV . 31 , 32.

Surely it is meet to be said unto God , I have born chastisement , I will not offend any more : That which I see not , teach thou me ; if I have done iniquity , I will do no more .

THESE words are the words of Elihu , one of Job's Friends , and the only one who is not reproved for his Discourse with Job , and who was probably the Author of this ancient and most eloquent History of the sufferings and patience of Job , and of the end which the Lord made with him ; Vol. 8. and they contain in them a Description of the temper and behaviour of a true Penitent . Surely it is meet , &c.

In which words we have the Two essential parts of a true Repentance .

First , An humble Acknowledgment and Confession of our Sins to God , Surely it is meet to be said unto God , I have born chastisement .

Secondly , A firm Purpose and Resolution of amendment and forsaking of Sin for the future , I will not offend any more ; if I have done iniquity , I will do no more .

First , An humble Acknowledgment and Confession of our Sins to God ; Surely it is meet to be said unto God , I have born chastisement , that is , have sinned and been justly punish'd for it , and am now convinced of the Evil of Sin , and resolved to leave it ; I have born chastisement , I will offend no more .

Of this First part of Repentance , viz. An humble Confession of our Sins to God , with great Shame and Sorrow for them , and a thorow Conviction of the Evil and Danger of a sinful Course , I have already treated at large . In these Repentance must begin , but it must not end in them : for a penitent Confession of our Sins to God , and a Conviction of the evil of them , signifies nothing , unless it bring us to a Resolution of amendment , that is , of leaving our Sins , and betaking our selves to a better Course : And this I intend , by God's assistance , to speak to now , as being the

Second Part of a true Repentance here described in the Text , viz. A firm Purpose and Resolution of amendment and forsaking of Sin for the future ; and to express it the more strongly and emphatically , and to shew the firmness of the Resolution , it is repeated again ; I will not offend any more ; and then in the next verse , If I have done iniquity , I will do no more . And this is so necessary a part of Repentance , that herein the very essence and formal Nature of Repentance does consist , viz. in the firm and sincere Purpose and Resolution of a better Course .

In the handling of this Argument , I shall do these Six things .

I. I shall shew what Resolution is in general .

II. What is the special Object of this kind of Resolution .

III. What is implyed in a sincere Resolution of leaving our Sins and returning to God .

IV. I shall shew that in this Resolution of Amendment , the very essence and formal Nature of Repentance does consist .

V. I shall offer some Considerations to convince men , both of the necessity and fitness of this Resolution , and of keeping stedfastly to it . Surely it is meet to be said unto God , I will not offend any more .

VI. I shall add some brief directions concerning the managing and maintaining of this holy and necessary Resolution .

I. What Resolution in general is . It is a fixt Determination of the Will about any thing , either to do it , or not to do it , as upon due deliberation we have judged and concluded it to be necessary or convenient to be done , or not to be done by us : And this supposeth three things .

1. Resolution supposeth a precedent deliberation of the Mind about the thing to be resolved upon . For no prudent Man does determine or resolve upon any thing , till he have considered the thing , and weighed it well with himself , and have fully debated the necessity and expedience of it ; what Advantage he shall have by the doing of it , and what danger and inconvenience will certainly or very probably redound to him by the neglect and omission of it . For peremptorily to determine and resolve upon any thing , before a Man have done this , is not properly Resolution ; but precipitancy and rashness .

2. Resolution supposeth some Judgment past upon the thing , after a Man hath thus deliberated about it ; that he is satisfied in his Mind one way or other concerning it , that his Understanding is convinced either that it is necessary and convenient for him to do it , or that it is not ; and this is sometimes call'd Resolution , but is not that Resolution which immediately determines a man to action . This Judgment of the necessity and fitness of the thing , is not the Resolution of the Will , but of the Understanding ; for it does not signifie that a Man hath fully determined to do the thing , but that he hath determined with himself that it is reasonable to be done , and that he is no longer in doubt and suspence whether it be best for him to do it or not , but is in his Mind resolved and satisfied one way or other . And these are two very different things ; to be resolved in one's Judgment , that is , to be convinced that a thing is fit and necessary to be done ; and to be resolved to set upon the doing of it ; for many men are thus convinced of the fitness and necessity of the thing , who yet have not the heart , cannot bring themselves to a firm and fixt Resolution to set upon the doing of it . So that an act of the Judgment , must go before the Resolution of the Will : for as he is rash that resolves to do a thing before he hath deliberated about it ; so he is blind and wilful that resolves to do a thing before his Judgment be satisfied , whether it be best for him to do it or not .

3. If the matter be of considerable moment and consequence , Resolution supposeth some motion of the Affections ; which is a kind of Biass upon the Will , a certain Propension and Inclination that a Man feels in himself , either urging him to do a thing , or withdrawing him from it . Deliberation and Judgment they direct a Man what to do , or leave undone ; the Affections excite and quicken a Man to take some Resolution in the matter , that is , to do suitably to the Judgment his Mind hath past upon the thing . For instance ; A great sinner reflects upon his Life , and considers what he hath done , what the Course is that he lives in , and what the issue and consequence of it will probably or certainly be , whether it will make him happy or miserable in the conclusion ; and debating the Matter calmly and soberly with himself , he is satisfied and convinced of the Evil and Danger of a wicked Life , and consequently that it is best for him to resolve upon a better Course , that is , to repent . Now these thoughts must needs awaken in him fearful apprehensions of the wrath of Almighty God , which is due to him for his Sins and hangs over him , and which he is every moment in danger of , if he goes on in his Evil Course . These thoughts are apt likewise to fill him with Shame and Confusion , at the remembrance of his horrible Ingratitude to God his Maker , his best Friend and greatest Benefactor , and of his desperate Folly in provoking Omnipotent Justice against himself ; whereupon he is heartily grieved and troubled for what he hath done ; and these Affections of Fear and Shame and Sorrow being once up , they come with great violence upon the Will , and urge the Man to a speedy Resolution of changing his Course , and leaving the Way he is in , which he is fully convinced is so Evil and Dangerous , and of betaking himself to another Course , which he is fully satisfied will be much more for his Safety and Advantage .

So that Resolution in general , is a fixt Determination of the Will ; that is , such a Determination as is not only for the present free from all wavering and doubting , but such as cannot prudently be altered , so long as the reason remains . For the Man who upon full Deliberation and Conviction of his Mind resolves upon any thing , cannot without the imputation of sickleness and inconstancy quit that Resolution , so long as he hath the same Reason which he had when he took it up , and is still satisfied that the Reason is good . For instance ; The Man who hath taken up a Resolution to be Sober , because of the ugliness and unreasonableness of Drunkenness , and the temporal Inconveniences and Eternal Damnation which that Sin exposeth a Man to ; if these Reasons be true and good , can never prudently alter the Resolution which he hath taken , and return to that Sin again .

II. Let us consider what is the special Object or Matter of this Resolution , wherein the formal Nature of Repentance does consist , what it is that a Man when he repents resolves upon ; and that I told you is to leave his Sin , and to return to God and his Duty ; and this is the Resolution which the Penitent here described in the Text takes up , I will not offend any more . That which I see not , teach thou me ; and if I have done iniquity , I will do no more . He resolves against all known Sin , I will not offend any more ; and if through Ignorance he had sinned and done contrary to his Duty , he desires to be better instructed , that he may not offend again in the like kind , That which I see not , teach thou me ; and if I have done iniquity , I will do no more .

So that the true Penitent resolves upon these two things .

1. To forsake his Sin . And 2. To return to God and his Duty .

1. To forsake his Sin : and this implies the quitting of his sinful Course whatever it had been ; and that not only by abstaining from the outward act and practice of every Sin , but by endeavouring to crucifie and subdue the inward Affection and Inclination to it .

And it implies farther , the utter forsaking of Sin ; for Repentance is not only a Resolution to abstain from Sin for the present , but never to return to it again . Thus Ephraim when he repented of his Idolatry , he utterly renounced it , saying , What have I to do any more with Idols ? Hos. 14.8 . He that truly repents , is resolved to break off his sinful Course , and to abandon those Lusts and Vices which he was formerly addicted to , and lived in .

2. The true Penitent resolves likewise to return to God and his Duty : he does not stay in the negative part of Religion , he does not only resolve not to commit any Sin , but not to neglect or omit any thing that he knows to be his Duty ; and if he has been ignorant of any part of his Duty , he is willing to know it , that he may do it ; he is not only determined to forsake his Sin , which will make him miserable , but to return to God , who alone can make him happy : he is now resolved to love God , and to serve him as much as he hated and dishonoured him before ; and will now be as diligent to perform and practise all the Duties and Parts of Religion , as he was negligent of them before , and as ready to do all the good he can to all men in any kind , as he was careless of these things before : these in general are the things which a true Penitent resolves upon . I proceed to the

III. Thing I proposed to consider , namely what is implyed in a sincere Resolution of leaving our Sins , and returning to God and our Duty . And this holy Resolution , if it be thorow and sincere , does imply in it these three things .

1. That it be Universal .

2. That it be a Resolution of the Means as well as of the End .

3. That it presently come to effect , and be speedily and without delay put in Execution .

1. A sincere Resolution of amendment must be universal : a Resolution to forsake all Sin , and to return to our whole Duty , and every part of it ; such a Resolution as that of holy David , to hate every false way , and to have respect to all God's Commandments .

This Resolution must be universal in respect of the whole Man , and with regard to all our Actions : in respect of the whole Man ; for we must resolve not only to abstain from the outward Action of Sin , but this Resolution must have its effect upon our inward Man , and reach our very hearts and thoughts ; it must restrain our inclinations , and mortifie our lusts and corrupt affections , and renew us in the very spirit of our minds , as the Apostle expresses it .

And it must be universal , in respect of all our Actions . For this is not the Resolution of a sincere Penitent , to abstain only from gross and notorious , from scandalous and open Sins ; but likewise to refrain from the Commission of those Sins which are small in the esteem of men , and not branded with a Mark of publick Infamy and Reproach ; to forbear Sin in secret , and when no Eye of Man sees us and takes notice of us . This is not a sincere Resolution , to resolve to practice the Duties and Virtues of Religion in publick , and to neglect them in private ; to resolve to perform the Duties of the first Table , and to pass by those of the second ; to resolve to serve God , and to take a liberty to defraud and cozen men ; to honour our Father which is in Heaven , and to injure and hate our Brethren upon Earth ; to love our Neighbour , and to hate our Enemy , as the Jews did of old time ; to resolve against Swearing , and to allow our selves the liberty to speak falsely , and to break our Word ; to flee from Superstition , and to run into Faction ; to abhor Idols , and to commit Sacriledge ; to resolve to be devout at Church , and deceitful in our Shops ; to be very scrupulous about lesser matters , and to be very zealous about indifferent things ; to tithe mint and anise and cummin , and to omit the weightier matters of the Law , Mercy and Fidelity and Justice ; to be very rigid in matters of Faith and Opinion , but loose in Life and Practice .

No ; the Resolution of a sincere Penitent must be universal and uniform : it must extend alike to the forbearing of all Sin , and the exercise of every Grace and Virtue , and to the due Practice and Performance of every part of our Duty . The true Penitent must resolve for the future to abstain from all Sin , to be holy in all manner of Conversation , and to abound in all the fruits of righteousness , which by Jesus Christ are to the praise and glory of God . For if a Man do truly repent of his wicked Life , there is the very same Reason why he should resolve against all Sin , as why he should resolve against any ; why he should observe all the Commandments of God , as why he should keep any one of them . For as St. James reasons concerning him that wilfully breaks any one Commandment of God , that he is guilty of all , and breaks the whole Law ; because the Authority of God is equally stampt upon all his Laws , and is violated and contemned by the wilful transgression of any one of them ; For he that hath said , thou shalt not kill , hath likewise said , thou shalt not commit adultery , and thou shalt not steal : so he that resolves against any one Sin , or upon Performance of any one part of his Duty , ought for the very same reason to make his Resolution universal ; because one Sin is Evil and Provoking to God , as well as another ; and the Performance of one part of our Duty good and pleasing to him , as well as another , and there is no difference . So that he that resolves against any Sin , upon wise and reasonable gounds , because of the Evil of it , and the danger of the wrath of God to which it exposeth us , ought for the same reason to resolve against all Sin ; because it is damnable to commit adultery , and to steal , as well as to kill ; and that Resolution against Sin , which is not universal , it is a plain Case that it is not true and sincere , and that it was not taken up out of the sense of the intrinsical evil of Sin , and the danger of it in respect of God and the Judgment of another World ; ( for this Reason holds against every Sin , and remains always the same ) but that it was taken up upon some inferior Consideration , either because of the Shame and Infamy of it among men , or because of some other temporal inconvenience , which if the Man could be secur'd against , he would presently break his Resolution , and return to the Commission of that Sin , with as much freedom as any other .

2. A sincere Resolution implies a Resolution of the Means as well as of the End . He that is truly and honestly resolved against any Sin , is likewise resolved to avoid as much as is possible the Occasions and Temptations which may lead or draw him to that Sin ; or if they happen to present themselves to him , he is resolved to stand upon his Guard and to resist them . In like manner he that sincerely resolves upon doing his Duty in any kind , must resolve upon the Means that are requisite and necessary to the due Discharge and Performance of that Duty . As he that resolves against that needless and useless Sin of Swearing in common Conversation , must resolve also to set a guard before the door of his lips , seeing it is certain that it requires great care and attention , at least for some competent time , to get rid of a habit .

When David resolved not to offend with his Tongue , he resolved at the same time to be very watchful over himself , Psal. 39.1 . I said I will take heed to my ways , that I offend not with my Tongue : I will keep my mouth as with a bridle , while the wicked is before me . For a Man to resolve against any Sin or Vice , and yet to involve himself continually in the occasions , and to run himself into the Company and Temptation which do naturally , and will almost necessarily lead and betray him into those Sins , is a plain evidence of insincerity . This I take for a certain rule , that whatever can reasonably move a Man to resolve upon any End , will , if his Resolution be sincere and honest , determine him every whit as strongly to use all those Means which are necessary in order to that end . But of this I have spoken elsewhere .

3. A sincere Resolution of leaving our Sins , and returning to God and our Duty , does imply the present time , and that we are to resolve speedily and without delay to put this Resolution in practice ; that we are peremptorily determined not to go one step farther in the ways of Sin , not to neglect any Duty that God requires of us , not for one moment ; but immediately and forthwith to set upon the practice of it , so soon as occasion and oportunity is offer'd to us . And the Reason of this is evident ; Because the very same Considerations that prevail upon any Man to take up this Resolution of amendment , and changing the Course of his Life , are every whit as prevalent to engage him to put this Resolution presently in practice and execution .

I deny not , but a Man may resolve upon a thing for the future , and when the time comes , may execute his Resolution , and this Resolution may for all that be very sincere and real , tho' it was delayed to a certain time , because he did not see Reason to resolve to do the thing sooner : But it cannot be so in this Case of Repentance ; because there can no good Reason be imagined , why a Man should resolve seven years hence to change his Course , and break off his sinful Life , but the very same Reason will hold as strongly , why he should do it presently and without delay ; and over and besides this , there are a great many and powerful Reasons and Considerations , why he should rather put this good Resolution in present Execution , than put it off and defer it to any farther time whatsoever .

What is it that puts thee upon this Resolution of leaving thy Sins , and urgeth thee to do it at all ? Art thou resolved to leave Sin , because it is so great an Evil ? Why it is so for the present ; the Evil of it is intrinsical to it , and cleaves to the very Nature of it , and is never to be separated from it : so that this is a present Reason , and as strong against it now , as ever it will be hereafter : nay it is stronger at present ; because if it be so great an Evil , the sooner we leave it , the better .

Or dost thou resolve to forsake Sin , because thou art apprehensive of the danger and mischief of it , that it will expose thee to the wrath of God , and to the endless and intolerable Misery of another World ? Why this Reason likewise makes much more for the present leaving of it ; because the longer thou continuest in a sinful and impenitent state , the greater is thy danger , and the greater Penalty thou wilt most certainly incur ; by delaying to put this good Resolution in Practice , thou dost increase and multiply the Causes of thy Fear . For hereby thou provokest God more , and every day dost incense his wrath more and more against thee ; thou preparest more and more fewel for everlasting burnings , and treasurest up for thy self more wrath , against the day of wrath , and the Revelation of the righteous Judgment of God . Nay thou dost not only increase and aggravate ; but thou dost hereby hasten thine own Misery and Ruine , and takest the most effectual Course that is possible , to bring thine own Fears , and the Vengeance of Almighty God , so much the sooner upon thee . For nothing provokes God to take a speedier course with sinners , and does more quicken the pace of his Judgments , than wilful continuance in Sin .

And yet farther ; If thy Resolution be valuable and considerable to thee , thou takest the most effectual course in the World to frustrate and defeat it . Thou art fully resolved to leave thy Sins hereafter , and thou thinkest thou hast Reason for it : but by continuing in them for the present , thou provokest the Justice of almighty God to cut thee off , before thy Resolution hath taken effect .

Again ; Dost thou resolve to leave thy Sins one time or other , because thereby thou hopest to put thy self into a Capacity of Pardon and Mercy , and of Eternal Life and Happiness ? Why this Reason should move thee to do the thing as soon as is possible ; because the sooner thou forsakest thy Sins , thou hast the greater hope of finding Mercy and Forgivness with God ; and the sooner thou beginnest a Holy Course , and the longer thou continuest therein , thou hast Reason to expect a greater and more ample Reward . Thou canst not by holding off , hope to bring down Pardon and Mercy to lower Rates , and to obtain these hereafter upon easier Terms : no ; the Terms and Conditions of God's Mercy are already fixt and establish'd , so as never to be alter'd .

So that whatever Reason thou canst possibly allege for taking up this Resolution , it is every whit as forcible and powerful to perswade thee to put it speedily in Execution .

And then there is this Reason besides , and that a very considerable one , why thou shouldest immediately put this Resolution in practice , and not delay it for a moment . Thou may'st at present do it much more certainly , and much more easily . Much more certainly ; because thou art surer of the present time , than thou canst be of the future . The present is in thy Power : but not one moment more . And thou may'st at present do it more easily ; for the longer thou continuest in Sin , thy Resolution against it will still grow weaker , and the habit of Sin continually stronger . Thou wilt every day be more enslaved by the Power of thy Lusts , and thy heart will every day be more hardened through the deceitfulness of sin . All the change that time makes , will still be for the worse , and more to thy disadvantage . Sin will be as pleasant to thee hereafter , and thou more loth to leave it , than at present . Sin was never mortified by Age. It will every day have more strength to bind thee and hold thee fast , and thou wilt every day have less to break loose from it . For by every Sin thou dost commit , thou addest a new degree to the strength and force of it ; and so much strength as thou addest to it , so much thou takest from thy self , and so much thou losest of thine own Power and Liberty . For a Man and his Lusts are like Nature and a Disease : so much strength as the Disease gains , Nature loseth , and the Man is hereby doubly weakned : for he does not only lose so much of his own strength ; but the Enemy gets it .

Nay thou dost hereby likewise forfeit that auxiliary strength and assistance which the Grace of God is ready to afford to men , his restraining and his preventing Grace . For as a Man goes on in Sin , and advanceth in an evil Course , the Grace of God draws off by degrees , and his Holy Spirit doth insensibly leave him : and when a sinner is come to this , his best Resolutions will vanish like the morning cloud , and the early dew , which passeth away .

So that it cannot be a true and sincere Resolution of leaving our Sins , if it do not take place , and have not its effect presently . For there is no Man that takes up a Resolution , upon weighty and considerable Reasons , of doing any thing ; but if the Reasons upon which he takes it up urge him to do the thing at present , he will presently set about it : and that Man is not resolved to do a thing , whatever he may pretend , who hath most Reason to do it at present , and may best do it now , and yet delays it .

And thus I have opened to you the Nature of this holy Resolution of leaving our Sins , and returning to God and our Duty ; and have shewn what is necessarily implyed in such a Resolution , if it be sincere and in good earnest ; That it be Universal ; and that it be a Resolution of the Means , as well as of the End ; and that it presently take place and be put in Execution . And these are three the best Signs and Marks that I know of , whereby a Man may try and examine the truth and sincerity of that Resolution of Amendment , which we call Repentance . If it be against all Sin , and have an equal regard to every part of our Duty ; if when we resolve upon the End , that is to avoid Sin , and to perform our Duty , we are equally resolved upon the Means that are necessary to those Ends ; if the Resolution we have taken up commence presently , and from that day forward be duly executed and put in practice , then is our Repentance and Resolution of Amendment sincere : but if there be a defect in any of these , our Resolution is not as it ought to be .

SERMON X. Ser. 10. The Nature and Necessity of holy Resolution . The Second Sermon on this Text. JOB XXXIV . 31 , 32.

Surely it is meet to be said unto God , I have born chastisement , I will not offend any more . That which I see not , teach thou me ; if I have done iniquity , I will do no more .

THESE words are the Description of the temper and behaviour of a true Penitent , and do contain in them the two essential parts of a true Repentance .

Vol. 8. First , An humble Acknowledgment and Confession of Sin .

Secondly , A firm Purpose and Resolution of amendment and forsaking our Sins for the future .

And this latter is so necessary a part of Repentance , that herein the very Essence and formal Nature of Repentance does consist . In handling of this Argument , I proposed to consider ,

I. What Resolution in general is .

II. What is the special Object or Matter of this kind of Resolution .

III. What is implyed in a sincere Resolution of leaving our Sins , and returning to God and our Duty .

IV. To shew that in this Resolution of amendment , the very Essence and formal Nature of Repentance doth consist .

V. To offer some Considerations to convince men of the necessity and fitness of this Resolution , and of keeping stedfast to it .

VI. To add some Directions concerning the managing and maintaining this holy Resolution . The three first I have spoken to , I now proceed to the

IV. To shew that in this Resolution the very Essence and formal Nature of Repentance doth consist . A Man may do many reasonable Actions , without an explicit Resolution . In things that are more easie and natural to us , Judgment and Resolution are all one ; it is all one to judge a thing fit to be done , and to resolve to do it . But in matters of difficulty , when a Man is to strive against the Stream , and to oppose strong Habits that have taken deep root , there is nothing to be done without an explicit Resolution . No Man makes any remarkable change in his Life , so as to cross his Inclinations and Custom , without an express Resolution . For tho' a Man's Judgment be never so much convinced of the reasonableness and necessity of such a change ; yet unless a Man's Spirit be fortified and fixt by Resolution , the power of Custom , and the violence of his own Inclinations will carry him against his Judgment . Now there is no change of a Man's Life can be imagined , wherein a Man offers greater violence to inveterate Habits , and to the strong Propensions of his present temper , than in this of Repentance . So that among all the Actions of a Man's Life , there is none that doth more necessarily require an express Purpose , than Repentance does .

And that herein Repentance doth chiefly consist , I shall endeavour to make evident from Scripture , and from the common apprehensions of Mankind concerning Repentance .

The Scripture , besides the several descriptions of Repentance , useth two words to express it to us , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The former properly signifies the inward trouble and displeasure which men conceive against themselves , for having done amiss ; which if it be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a godly sorrow , it worketh in us 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as St. Paul calls it , a Repentance not to be repented of , that is , such a change of our Minds , which as we shall have no Cause to be troubled at , so no Reason to alter afterwards . And what is this , but a firm , stedfast , and unalterable Resolution ?

The Scripture likewise useth several Phrases of the like importance , to describe Repentance by ; as forsakeing and turning from sin , and conversion and turning to God . Forsaking and turning from sin . Hence it is call'd Repentance from dead works , Heb. 6.1 . and turning to God , Acts 26.20 . I have shewed to the Gentiles , that they should repent and turn to God , that is , from the worship of Idols , to the true God . And we have both these together in the description which the Prophet gives of Repentance , Isa. 55.7 . Let the wicked forsake his ways , and the unrighteous Man his thoughts , and let him return unto the Lord . Now this change begins in the sinners Resolution of doing this ; and the unrighteous Man's forsaking his thoughts , is nothing else but changing the purpose of his Mind , and resolving upon a better Course . And thus Lactantius describes it : Agere autem poenitentiam nihil aliud est , quam affirmare & profiteri se non amplius peccaturum . To repent is nothing else , but for a Man to declare and profess that he will sin no more . This is Repentance before men . And Repentance before God , is a Resolution answerable to this Profession . And elsewhere saith the same Author , The Greeks do most fully express Repentance by the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because he that repents recovers his mind from his former folly , and is troubled at it , & confirmat animam suam ad rectius vivendum , and confirms his mind for a better Course . And how is this done but by Resolution ?

And that this is the natural and true notion of Repentance appears , in that the Heathens did consent and agree in it . Gellius gives this description of it . Poenitere tum dicere solemus , cum quae ipsi fecimus , ea nobis post incipiunt displicere , sententiamque in iis nostram demutamus . We are said then to repent , when those things which we have done begin afterwards to displease us , and we change our Resolution about them . And so likewise one of the Philosophers describes it ; Repentance is the beginning of Philosophy , a flying from foolish words and actions , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the first preparation of a life not to be repented of .

It is true indeed , Repentance supposeth the entire change of our Lives and Actions , and a continued state , as the proper consequence of it : but Repentance is but the beginning of this change , which takes its rise from the Purpose and Resolution of our Minds ; and if it be sincere and firm , it will certainly have this effect , to change our Lives ; and if it be not so , it is not Repentance . For tho' in the Nature of the thing it be possible , that a Man may sincerely resolve upon a thing , and yet let fall his Resolution afterwards , before it come into Act : yet in the Phrase of Scripture , nothing is call'd Repentance , but such a Resolution as takes effect , so soon as there is oportunity for it . If we change our Resolution , and repent of our Repentance , this is not that which St. Paul calls Repentance unto Salvation . So that no Man that reads and considers the Bible , can impose upon himself so grosly , as to conceit himself a true Penitent , and consequently to be in a state of Salvation , who hath been troubled for his Sins , and hath taken up a Resolution to leave them , if he do not pursue this Resolution , and act according to it .

V. I shall in the next place propound some Arguments and Considerations to perswade men to this holy Resolution , and then to keep them firm and stedfast to it , so as never to change it after they have once taken it up .

First , I shall propound some Arguments to perswade men to take up this Resolution ; and they are these .

1. Consider that this Resolution of Repentance , is nothing but what , under the influence of God's Grace and holy Spirit , which are never wanting to the sincere endeavours of men , is in your Power . And it is necessary to premise this ; for unless this be clear'd , all the other Arguments that I can use will signifie nothing . For nothing in the World could be more vain , than to take a great deal of pains to perswade men to do a thing which they cannot do , to entreat them to attempt an Impossibility , and to urge and solicite them with all earnestness and importunity to do that which is absolutely and altogether out of their Power . All the Commands of God ; and the Exhortations of his Word , and all the Promises and Threatnings , whereby these Commands and Exhortations are enforced , do plainly suppose , either that it is in our Power to do the thing which God Commands or Exhorts us to ; or else , if it be not ( which I grant it is not ) that God is ready by his Grace and Strength , if we be not wanting to our selves , to assist and enable us to those Ends and Purposes . For the Gospel supposeth a Power going along with it , and that the holy Spirit of God works upon the Minds of Men , to quicken and excite and assist them to their Duty . And if it were not so , the Exhortations of Preachers would be nothing else , but a cruel and bitter mocking of sinners , and an Ironical insulting over the misery and weakness of poor Creatures ; and for Ministers to Preach , or People to hear Sermons , upon other Terms , would be the vainest expence of time , and the idlest thing we do all the week ; and all our Disswasives from Sin , and Exhortations to Holiness and a good Life , and vehement Perswasions of men to strive to get to Heaven and to escape Hell , would be just as if one should urge a blind Man , by many Reasons and Arguments taken from the Advantages of Sight , and the Comfort of that Sense , and the Beauty of external Objects , by all means to open his Eyes , and to behold the delights of Nature , to see his way , and to look to his steps , and should upbraid him , and be very angry with him for not doing so . Why , if Resolution be absolutely impossible to us , and a thing wholly out of our Power , it is just the same Case . But then we ought to deal plainly and openly with men , and to tell them , that what we so earnestly perswade them to , is that which we certainly know they cannot do . So that it is necessary , if I intend that the following Considerations should do any good , to assure men , that it is not impossible for them to make a Resolution of leaving their Sins , and returning to God .

It is a Power which every Man is naturally invested withal , to Consider , and Judge , and Chuse . To Consider , that is , to weigh and compair things together . To Judge , that is , to determine which is best . And to Chuse , that is , to resolve to do it or not . And there is nothing more evident and more universally acknowledged in temporal Cases , and in the Affairs and Concernments of this Life . In these matters Resolution is a thing ordinary and of frequent practice ; it is the Principle of all great and considerable Actions . Men resolve to be great in this World , and by Virtue of this Resolution , when they have once taken it up , what industry will they not use ! what hazards will they not run in the pursuit of their Ambitious Designs ! Difficulties and Dangers do rather whet their Courage , and set an edge upon their Spirits . Men resolve to be rich ; the Apostle speaks of some that will be rich , 1 Tim. 6. They that will be rich : and tho' this be but a low and mean Design , yet these Persons , by Virtue of this Resolution , will toil and take prodigious pains in it .

And as to Spiritual things , every Man hath the same Power radically , that is , he hath the Faculties of Understanding and Will ; but these are obstructed and hinder'd in their exercise , and strongly byassed a contrary way by the Power of Evil Inclinations and Habits ; so that as to the exercise of this Power , and the effect of it in Spiritual things , men are in a sort as much disabled , as if they were destitute of it . For 't is in effect all one , to have no Understanding at all to consider things that are Spiritual , as to have the Understanding blinded by an invincible prejudice ; to have no Liberty as to Spiritual things , as to have the Will strongly byassed against them . For a Man that hath this prejudice upon his Understanding , and this byass upon his Will , it is to all intents and purposes as if he were destitute of these Faculties . But then we are not to Understand this Impotency to be absolutely natural , but accidental ; not to be in the first Frame and Constitution of our Souls , but to have hapned upon the depravation of Nature . It is not a want of natural Faculties , but the binding of them up and hindring their Operations to certain purposes . This Impotency proceeds from the Power of evil Habits . And thus the Scripture expresseth it , and compares an Impotency arising from bad Habits and Customs to a natural Impossibility ; nothing coming nearer to Nature , than a powerful Custom . Can the Ethiopian change his Skin , or the Leopard his Spots ? Then may ye also , that are accustomed to do evil , learn to do well .

But now God by the Gospel hath designed the Recovery of Mankind from the slavery of Sin , and the Power of their Lusts ; and therefore , as by the death of Christ he hath provided a way to remove the guilt of Sin , so by the Spirit of Christ he furnisheth us with sufficient Power to destroy the dominion of Sin . I say sufficient , if we be not wanting to our selves , but be workers together with God , and be as diligent to work out our own salvation , as he is ready to work in us both to will and to do .

So that when we perswade men to repent and change their Lives , and to resolve upon a better Course , we do not exhort them to any thing that is absolutely out of their Power ; but to what they may do , tho' not of themselves yet by the Grace of God , which is always ready to assist them , unless by their former gross neglects and long obstinacy in an evil Course , they have provoked God to withdraw his Grace from them . So that tho' considering our own strength abstractedly , and separately from the Grace of God , these things be not in our Power ; yet the Grace of God puts them into our Power .

And this is so far from derogating from the Grace of God , that it is highly to the Praise of it . For if the Grace of God make us able to repent and resolve upon a new Life , he that asserts this does not attribute his Repentance to himself , but to the Grace of God : nay he that says that God's Grace excites , and is ready to assist men to do what God Commands , represents God immensely more good and gracious , than he that says that God Commands men to do that which by their natural Power they cannot do , and will condemn them for not doing it , and yet denies them that Grace which is necessary to the doing of it .

Let this then be establish'd as a necessary Consideration to prevent discouragement , that to resolve upon the change of our Lives , is that which by the Grace of God we are enabled to do , if we will . Resolution is no strange and extraordinary thing ; it is one of the most common Acts that belongs to us as we are men ; but we do not ordinarily apply it to the best purposes . It is not so ordinary for men to resolve to be good , as to be rich and great ; not so common for men to resolve against Sin , as to resolve against Poverty and Suffering . It is not so usual for men to resolve to keep a good Conscience , as to keep a good Place . Indeed our corrupt Nature is much more opposite to this holy kind of Resolution . But then to balance and answer this , God hath promised greater and more immediate assistance to us in this case , than in any other . There is a general blessing and common assistance promised to Resolution and Diligence about temporal things ; and God's Providence doth often advance such Persons to riches and honour . The diligent hand , with God's blessing , makes rich , as Solomon tell us , Prov. 10.4 . and 22 , 19. Seest thou ( says he ) a Man diligent in business ? He shall stand before Princes , he shall not stand before mean Persons . Now diligence is the effect of a great and vigorous Resolution . But there is a special and extraordinary blessing and assistance ▪ that attends the Resolution and Endeavour of a holy Life . God hath not promised to strengthen men with all might in the way to Riches and Honours , and to assist the ambitious and covetous designers of this World , with a mighty and glorious Power , such as raised up Jesus from the Dead : but this he hath promised to those , who with a firm Purpose and Resolution do engage in the ways of Religion . Let us then shake off our sloth and listlesness , and in that strength and assistance which God offers , let us resolve to leave our Sins , and to amend our Lives .

2. Consider what it is that you are to resolve upon ; to leave your Sins , and to return to God and Goodness . So that the things I am perswading you to resolve upon , are the strongest Reasons that can be for such a Resolution . Sin is such a thing , that there can be no better Argument to make men resolve against it , than to consider what it is , and to think seriously of the Nature and Consequence of it . And God and Goodness are so amiable and desirable , that the very proposal of these Objects hath invitations and allurements enough to inflame our desires after them , and to make us rush into the embraces of them . If we would but enter into the serious Consideration of them , we should soon be resolved in our Minds about them .

Do but consider a little what Sin is . It is the shame and blemish of thy Nature , the reproach and disgrace of thy Understanding and Reason , the great deformity and disease of thy Soul , and the eternal Enemy of thy Rest and Peace . It is thy Shackles and thy Fetters , the Tyrant that oppresses thee and restrains thee of thy Liberty , and Condemns thee to the basest Slavery and the vilest Drudgery . It is the unnatural and violent state of thy Soul , the Worm that perpetually gnaws thy Conscience , the cause of all thy Fears and Troubles , and of all the Evils and Miseries , all the Mischiefs and Disorders that are in the World ; it is the Foundation and Fewel of Hell ; it is that which puts thee out of the Possession and Enjoyment of thy self , which doth alienate and separate thee from God the Fountain of Bliss and Happiness , which provokes him to be thine Enemy , and lays thee open every moment to the fierce revenge of his Justice , and if thou dost persist and continue in it , will finally sink and oppress thee under the insupportable weight of his wrath , and make thee so weary of thy self , that thou shalt wish a thousand times that thou hadst never been ; and will render thee so perfectly miserable , that thou wouldest esteem it a great Happiness to exchange thy Condition with the most wretched and forlorn Person that ever lived upon Earth , to be perpetually upon a Rack , and to lie down for ever under the rage of all the most violent Diseases and Pains that ever afflicted Mankind . Sin is all this which I have described , and will certainly bring upon thee all those Evils and Mischiefs which I have mentioned , and make thee far more miserable than I am able to express , or thou to conceive . And art thou not yet resolved to leave it ? Shall I need to use any other Arguments to set thee against it , and to take thee off from the Love and Practice of it , than this Representation which I have now made of the horrible Nature and Consequences of it ?

And then consider on the other Hand , what it is that I am perswading thee to turn to ; to thy God and Duty . And would not this be a blessed change indeed ! To leave the greatest Evil , and to turn to the chief Good ! For this Resolution of returning to God , is nothing else but a Resolution to be wise and happy , and to put thy self into the Possession of that which is a greater good , if it is possible , than Sin is an Evil , and will render thee more happy , than Sin can make thee miserable . Didst thou but think what God is , and what he will be to thee , if thou wilt return to him , how kindly he will receive thee after all thy wandrings from him days without number , thou wouldst soon take up the Resolution of the Prodigal , and say , I will arise and go to my Father .

And consider likewise what it is to return to thy Duty . It is nothing else but to do what becomes thee , and what is suitable to the Original Frame of thy Nature , and to the truest dictates of thy Reason and Conscience , and what is not more thy Duty , than it is thy Interest and thy Happiness . For that which God requires of us , is to be righteous and holy and good , that is , to be like God himself , who is the Pattern of all Perfection and Happiness . It is to have our Lives conformed to his Will , which is always perfect holiness and goodness , a state of Peace and Tranquillity , and the very temper and disposition of Happiness . It is that which is a principal and most essential Ingredient into the Felicity of the Divine Nature , and without which God would not be what he is , but a deformed and imperfect and miserable Being .

And if this be a true Representation which I have made to you , of Sin and Vice on the one Hand , and of God and Goodness on the other , what can be more powerful than the serious Consideration of it , to engage us to a speedy Resolution of leaving our Sins , and of turning and cleaving to the Lord with full purpose of heart ? After this we cannot but conclude with the Penitent in the Text ; Surely it is meet to be said unto God , I will not offend any more : That which I see not , teach thou me : and if I have done iniquity , I will do no more .

3. Consider how unreasonable it is to be unresolved in a Case of so great moment and concernment . There is no greater Argument of a Man's weakness , than Irresolution in matters of mighty consequence , when both the Importance of the thing , and Exigency of present circumstances require a speedy Resolution . We should account it a strange folly , for a Man to be unresolved in the clearest and plainest matters that concern his temporal welfare and safety . If a Man could not determine himself whether he should eat or starve ; if he were dangerously sick , and could not determine whether he should take Physick or Die ; or if one that were in Prison , could not resolve himself whether he should accept of Liberty , and be contented to be released ; or if a fair Estate were offer'd to him , he should desire seven years time to consider whether he should take it or not ; this would be so absurd in the common affairs of Life , that a Man would be thought infatuated , that should be doubtful and unresolved in cases so plain , and of such pressing concernment . If a Man were under the Sentence and Condemnation of the Law , and liable to be executed upon the least intimation of the Prince's Pleasure , and a Pardon were graciously offer'd to him , with this intimation , that this would probably be the last offer of Mercy that ever would be made to him ; one would think that in this Case a Man should soon be determined what to do , or rather that he should not need to deliberate at all about it ; because there is no danger of rashness in making haste to save his Life .

And yet the Case of a sinner is of far greater importance , and much more depends upon it , infinitely more than any temporal Concernment whatsoever can amount to , even our Happiness or Misery to all Eternity . And can there be any difficulty , for a Man to be resolved what is to be done in such a Case ? No Case surely in the World can be plainer than this ; Whether a Man should leave his Sins , and return to God and his Duty , or not , that is , whether a Man should chuse to be happy or miserable , unspeakably and everlastingly happy , or extremely and eternally miserable .

And the circumstances and exigences of our Case do call for a speedy and peremptory Resolution in this matter . The Sentence of the Law is already past , and God may execute it upon thee every moment , and it is great Mercy and Forbearance not to do it . Thy Life is uncertain , and thou art liable every minute to be snatch'd away and hurried out of this World . However at the best , thou hast but a little time to resolve in ; Death and Judgment and Eternity cannot be far off , and for ought thou knowest they may be even at the door . Thou art upon the matter just ready to be seized upon by Death , to be summon'd to Judgment : And to be swallowed up of Eternity : And is it not yet time thinkest thou to resolve ? Would'st thou have yet a little longer time to deliberate , whether thou should'st repent and forsake thy Sins , or not ? If there were difficulty in the Case , or if there were no danger in the delay ; if thou couldst gain time , or any thing else , by suspending thy Resolution ; there were then some Reason why thou should'st not make a sudden Determination . But thou canst pretend none of these . It is evident at first sight , what is best to be done , and nothing can make it plainer . It is not a matter so clear and out of Controversie , that Riches are better than Poverty , and Ease better than Pain , and Life more desirable than Death ; as it is , that it is better to break off our Sins , than to continue in the Practice of them ; to be reconciled to God , than to go on to provoke him ; to be Holy and Virtuous , than to be Wicked and Vicious ; to be Heirs of eternal Glory , than to be Vessels of wrath fitted for Destruction .

And there is infinite danger in these delays . For if thy Soul be any thing to thee , thou venturest that ; if thou hast any tenderness and regard for thy eternal Interest , thou runnest the hazard of that ; if Heaven and Hell be any thing to thee , thou incurrest the danger of losing the one , and falling into the other .

And thou gainest nothing by continuing unresolved . If Death and Judgment would tarry thy leisure , and wait till thou hadst brought thy thoughts to some issue , and wert resolved what to do , it were something : but thy Irresolution in this matter will be so far from keeping back Death and Judgment , that it will both hasten and aggravate them , both make them to come the sooner , and to be the heavier when they come : because thou abusest the goodness of God , and despisest his patience and long-suffering , which should lead thee and draw thee on to Repentance , and not keep thee back . Hereby thou encouragest thy self in thy lewd and riotous courses , and , because thy Lord delayeth his coming , art the more negligent and extravagant . Hear what doom our Lord pronounceth upon such slothful and wicked servants , Luke 12.46 . The Lord of that servant will come in a day when he looketh not for him , and at an hour when he is not aware , and will cut him in sunder , and will appoint him his portion with the unbelievers . None so like to be surprized , and to be severely handled by the Justice of God , as those that trifle with his Patience .

4. Consider how much Resolution would tend to the settling of our Minds , and making our Lives comfortable . There is nothing that perplexeth and disquieteth a Man more , than to be unresolved in the great and important Concernments of his Life . What anxiety and confusion is there in our Spirits , whilst we are doubtful and undetermined about such matters ? How are we divided and distracted , when our Reason and Judgment direct us one way ; and our Lusts and Affections biass us to the contrary ? When we are convinced and satisfied what is best for us ; and yet are disaffected to our own Interest . Such a Man is all the while self-condemned , and acts with the perpetual regret of his Reason and Conscience ; and when ever he reflects upon himself , he is offended and angry with himself , his Life and all his Actions are uneasie and displeasing to him ; and there is no way for this Man to be at peace , but to put an end to this conflict one way or other , either by conquering his Reason or his Will . The former is very difficult , nothing being harder than for a sinner to lay his Conscience asleep , after it is once throughly awaken'd ; he may charm it for a while , but every little occasion will rouze it again , and renew his Trouble ; so that tho' a Man may have some Truce with his Conscience , yet he can never come to a firm and settled Peace this way : but if by a vigorous Resolution a Man would but Conquer his Will , his Mind would be at rest , and there would be a present calm in his Spirit . And why should we be such enemies to our own Peace , and to the Comfort and Contentment of our Lives , as not to take this course , and thereby rid our selves at once of that , which really and at the bottom is the ground of all the trouble and disquiet of our Lives ?

SERMON XI . Ser. 11. The Nature and Necessity of holy Resolution . The Third Sermon on this Text. JOB XXXIV . 31 , 32.

Surely it is meet to be said unto God , I have born chastisement , I will not offend any more . That which I see not , teach thou me ; if I have done iniquity , I will do no more .

THESE words are a Description of the temper and behaviour of a true Penitent , his Confession of Sins , and , Resolution of Amendment . Concerning Resolution I have shewn what it is in general : What is the special Object or Matter of this kind of Resolution : Vol. 8. What is implyed in a sincere Resolution of leaving our Sins , and returning to God and our Duty : That in this Resolution the very Essence and formal Nature of Repentance doth consist : And have offer'd some Considerations , to convince men of the necessity and fitness of this Resolution , and to keep them stedfast to it . As ,

1. That this Resolution is nothing but what under the influence of God's Grace is in our Power .

2. The things themselves , which we are to resolve upon , are the strongest Arguments that can be for such a Resolution .

3. How unreasonable it is for men to be unresolved in a Case of so great moment .

4. How much this Resolution will tend to the settling of our Minds , and making our Lives Comfortable . I proceed to the Considerations which remain .

5. Then be pleased to consider , that a strong and vigorous Resolution would make the whole Work of Religion easie to us , it would conquer all difficulties which attend a Holy and Religious Course of Life , especially at our first entrance into it : Because Resolution brings our Minds to a Point , and unites all the strength and force of our Souls in one great Design , and makes us vigorous and firm , couragious and constant in the Prosecution of it ; and without this it is impossible to hold out long , and to resist the strong Propensions and Inclinations of our corrupt Nature , which , if we be not firmly resolved , will return and by degrees gain upon us ; it will be impossible to break through Temptations , and to gain-say the importunity of them ; when the Devil and the World solicit us , we shall not be able to say them nay , but shall be apt to yield to them .

There are many , who have had faint wishes and cold desires , and half purposes of leading a new and better Life : but having not taken up a firm Resolution in the Case , having not determined themselves by a severe purpose , a little thing sways them , and brings them back to their former Course ; 't is no hard matter to divert them and engage them another way ; they are shaken with every wind of Temptation , every little blast of Opposition and Persecution turns them back , and carries them to the ways of Sin : whereas Resolution fixeth a Man's Spirit , and makes it most stedfast and unmovable , and sets him upon a Rock , which , when the winds blow , and the rain falls , and the floods come , abides firm against all impressions .

If I would give the most probable and useful advice to engage and continue a Man in a good Course , I would commend to him a deliberate and firm Resolution . David proved this way with very happy success , Psal. 119.106 . I have sworn ( says he ) and will perform it , that I will keep thy righteous Judgments . This was a security to him against all assaults , and nothing could turn him from his Course afterwards ; not the dangers he was exposed to , v. 109. My soul is continually in my hand , yet do I not forget thy Law ; not the snares of wicked men that were laid for him , v. 110. The wicked have laid a snare for me , yet I erred not from thy precepts . By virtue of this Resolution he could rise up in defiance of all those that would have tempted him to any sinful action , v. 115. Depart from me ye evil doers : for I will keep the Commandments of my God .

When a Man is thus resolved upon a holy Course , he is not easily diverted from it , and is able to resist the importunity and flattery of Temptations , and to say to them , as men are wont to do , when they are fully and firmly resolved upon any thing ; Let me alone , I am not to be moved , it is in vain to urge me , I am resolved to the contrary . Thus stiff and resolute men can be in other Cases , where there is not near that Cause and Reason for it : and if we would but take up a generous Resolution to break off our Sins , and to live better Lives , this would be the way to conquer that listlesness and unwillingness , which hinders us from engaging in a good Course , and is the cause of so many lame excuses and unreasonable delays . It is the want of Resolution , and the weakness of our Resolutions , which is the true Reason why we are not more equal and constant and uniform in the ways of Religion ; but are religious only by fits and starts , in a heat , and during some present Trouble and Conviction of Mind . The double minded Man is unstable , says St. James , in all his ways . When a Man is of several Minds , he is easily moved one way or other .

6. And lastly , Consider the infinite danger of remaining unresolved . The evil day may overtake you , while you are deliberating whether you should avoid it or not . A state of Sin is liable to so many hazards , hath so many dangers continually threatning it , and hanging over it , that it is the most imprudent thing in the World to linger in it . It is like Lot's staying in Sodom , when the Lord was going to destroy it , when Fire and Brimstone were just ready to be rained down from Heaven upon it . Whilst men are lingring in a sinful state , if the Lord be not merciful to them , they will be consumed . Therefore it concerns thee Sinner , to determine thy self speedily , and to make haste out of this dangerous Condition , to escape for thy Life , lest some evil overtake thee , and lest Death finding thee unresolved , determine thy case for thee , and put it out of all doubt , and past all remedy .

How many have been cut off in their Irresolution ? And because they would not determine what to do , God hath concluded their case for them , and sworn in his wrath , that they should not enter into his rest . It may be thou promisest thy self the space of many years to resolve in : Thou fool , this night thy soul may be required of thee , and whilst thou art unresolved what to do , God is resolving what to do with thee , and putting a Period to his Patience and long expectation of thy Repentance : and thou knowest not how soon God may do this , and make an immutable Determination concerning thee . And wo unto thee , when God hath resolved thus .

Suppose thou shouldst be snatched out of the World , and hurried before the dreadful Tribunal of God , in this doubtful and unresolved state . And this is possible enough ; because thou hast no certain tenure of thy Life , thou art at no time secured from the stroke of Death : Nay it is probable enough ; because thou art every moment liable to ten thousand accidents , any one of which may snap in sunder the thread of thy Life . And suppose this should happen to thee , what dost thou imagine would become of thee ? Wouldst not thou then wish a thousand times , that thou hadst resolved in time ? How glad wouldst thou then be , that it were possible for thee to retrieve and call back but one of those days without number , which thou hast so vainly trifled away , that thou mightest resolve upon the things of thy peace : but thou wouldst not do it in that thy day , which God afforded thee to this purpose ; thou hast let the opportunity slip out of thy hands , and it will never be in thy Power again , but the things of thy peace will be for ever hid from thine eyes .

Why wilt thou then be so foolish , as to run thy self upon the evident hazard of losing Heaven , and being miserable for ever ? Why wilt thou make work for a sadder and longer Repentance , than that which thou dost now so carefully decline ? This was the case of the foolish Virgins in the Parable , Matth. 25. who made account to be ready to meet the Bridegroom at his coming , but took no care in time to get Oyl into their Lamps . They thought the Bridegroom would tarry yet a while longer , and therefore they slumbered and slept in great security : but at mid-night , when the cry was made , Behold the Bridegroom cometh ; then they arose , and in a great hurry and confusion went about trimming their Lamps ; they were resolved then , they would have begged or bought Oyl , and would have been at any pains and cost for it : but then it was too late ; for the door was suddenly shut against them , and no importunity could prevail to have it opened to them .

Canst thou be contented to have the Door shut against thee , and when thou shalt cry , Lord open unto me , to have him return this answer , Depart from me , I know thee not ? If thou canst not ; resolve to prevent this in time .

Didst thou but see , and know , and feel , what the miserable do in Hell , thou couldst not linger thus , thou couldst not continue so long unresolved ? Why the time will come , when thou wilt reflect severely upon thy self , and say , That I should ever be so stupid and sottish , to be unresolved in a matter of such infinite concernment to me ! How often was I admonish'd and convinced of the necessity of changing my course ? How many inward Motions had I to that purpose ? How often did my own Reason and Conscience , and the holy Spirit of God , by his frequent and friendly suggestions , put me upon this ? How often was I just upon the brink of resolving ? I resolved to resolve ; but still I delayed it till Death seized upon me unresolved : and now the opportunity is lost , and never to be recover'd again . I would not in time resolve to be wise and happy : and now by the Sentence of the just and unchangeable God , it is resolved that I must be miserable to all Eternity .

How should these Considerations quicken us , who have yet these opportunities in our Hands ; which those those who neglected and trifled them away would now purchase at any rate ! I say how should these Considerations which I have proposed , move us to take up a present Resolution in the matter ! Consider these things , Sinner , and lay them seriously to Heart , and say to thy self , Fool that I have been , to be unresolved so long ; not to determine my self in a matter of such mighty consequence ; to continue so long in suspence , whether I had best go to Heaven or Hell , and which was most advisable to be happy or miserable for ever ! Blessed be God that hath been pleased to exercise so much Patience and Long-suffering towards me , that hath spared me so long , when he might have taken me away , and cut me off unresolved . My Soul lies at stake , and for ought I know all Eternity depends upon my present and speedy Resolution . And now by God's Grace I will not delay one moment more , I will hang no longer between Heaven and Hell . I shall now in the

Second place , offer some Considerations to perswade those that have taken up this good Resolution , to pursue it , and to promote it to Practice and Execution , and to keep firm and stedfast to it . And to this end , be pleased to consider these three things ,

1. What an Argument it is of vanity and inconstancy , to change this Resolution , whilst the Reason of it stands good and is not changed . I suppose that thou wert once resolved to leave thy Sins , and to return to God and thy Duty . Why dost thou not pursue this Resolution ? Why dost thou not persist in it ? Surely there appeared to thee some Reason why thou didst take it up ; and if the Reason remain , and appear still the same to thee that it did , How comes it to pass that thou hast alter'd thy Mind , and changed thy Purpose ? Either the Case is the same it was , when thou tookest up this Resolution ; or it is not . If it be altered , then thou hast Reason to change thy Resolution : if it be not , thou hast the same Reason to continue in it , that thou hadst to take it up . Shew then , if thou canst , wherein it is changed . Wert thou mistaken before about the Nature of Sin , and the pernicious consequences of it ; or about the Nature of God and Goodness ? Hast thou any thing now to plead for Sin , which thou didst not know or consider before ? Art thou now satisfied that Sin is not so evil and unreasonable a thing , as thou didst once apprehend , or that it does not threaten thee with so much danger as thou didst fear ? Hath God alter'd his opinion of it , or is he become more favourable to it than he was ? Hast thou received any news lately from Heaven by any good Hands , that God hath reverst his threatnings against Sin , or that he hath adjourn'd the Judgment of the World , sine die , without any set time ? That he hath set the Devils at Liberty , and releast them from their Chains of darkness , and hath quenched and put out the fire of Hell ? Or art thou satisfied that there is no such Being as God in the World , or that he is not so good as thou didst apprehend him to be , or that he will not reward those that diligently serve him ? Hast thou found upon Tryal , that Holiness and Virtue are but empty Names , and that there is nothing in them ? That there is not that Pleasure and Peace in keeping the Commandments of God , which thou wert told of ? I am sure thou canst not with Reason pretend any thing of all this . Thy Reason and Conscience and Experience cannot speak one word on the behalf of Sin , or give any Testemony against God and his holy ways . And if the Case be the same it was , nothing but thine own vanity and fickleness , or some worse Reason , could move thee to alter thy purpose .

2. Let it be farther considered , That if we be not constant to our Resolution , all we have done is lost . If thou repentest of thy Repentance , it will not prove a Repentance to Salvation . As good to have stayed in Sodom , as to look back after thou art come out of it . Thus God tells us by the Prophet Ezek. 33.12 , 13. Therefore thou son of Man , say unto the children of thy People , The righteousness of the righteous shall not deliver him in the day of his transgression ; neither shall the righteous be able to live in the day that he sinneth . When I say to the righteous , He shall surely live : if he trust to his own righteousness , and commit iniquity , all his righteousness shall not be remembred : but for his iniquity that he hath committed , he shall die for it . So that whatever we have done in the Work of Repentance , what Resolutions soever we have taken up ; if afterwards we give over and let them fall , all that we have done is lost , and will come to nothing .

3. Let us consider in the last place , that if we be not constant to our Resolution , we shall not only lose all that we have done , but we shall thereby render our Condition much worse . Remember Lot's Wife , who , after she was escaped out of Sodom , look't back , and was made a particular and lasting monument of God's wrath and displeasure ; which seems to be meant by that expression of her being turned into a Pillar of Salt , that is , a lasting monument . Prov. 14.14 . The backslider in heart shall be filled with his own ways . Shall be filled with his own ways ; this expression doth signifie a most heavy and dreadful curse upon those , who fall off from their good Purpose and Resolution , that they shall have Sorrow and Trouble enough upon it . For so likewise Prov. 1.26 , 27. where God threatens wilful and obstinate Sinners with the heaviest Judgments , that he would laugh at their calamity , and mock when their fear comes , when their fear comes as desolation , and their destruction as a whirl-wind , and fear and anguish cometh upon them ; he adds , as the sum of all other Judgments , that they shall eat the fruit of their own ways , and be filled with their own devices . Heb. 10.38 . But if any Man draw back , my soul shall have no pleasure in him ; which words are a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and signifie a great deal more than seems to be exprest , My soul shall have no pleasure in him , that is , let such an one expect the effects of God's fiercest wrath and displeasure . For so the Hebrews are wont to express things that are great and unspeakable ; when they cannot sufficiently set them forth , by saying less , they say more . So Psal. 5.4 . Where it is said , Thou art not a God that hast pleasure in wickedness , the Psalmist means , and would have us to understand it so , that God is so far from taking any Pleasure in the Sins of men , that he bears the most violent hatred and displeasure against them . So when the Apostle here says , If any Man draw back , my soul shall have no pleasure in him , he means , that it is not to be exprest how God will deal with such Persons , and how severely his Justice will handle them . To the same purpose is that Declaration , 2 Pet. 2.20 , 21. For if after they have escaped the Pollutions of the World , through the knowledge of the Lord and Saviour Jesus Christ , they are again entangled therein and overcome , the latter end is worse with them than the beginning . For it had been better for them , not to have known the way of righteousness , than after they have known it , to turn from the holy Commandment delivered unto them . The condition of all impenitent sinners is very sad ; but of Apostates much worse : not only because the Sins which they commit afterwards are much greater , receiving a new aggravation , which the Sins of those who are simply impenitent are not capable of ; but likewise , because such Persons are usually more wicked afterwards . For they that break loose from severe Purposes and Resolutions of a better Course , do by this very thing in a great measure fear and conquer their Consciences ; and then no wonder if afterwards they give up themselves to commit all iniquity with greediness . When after long abstinence men return to Sin again , their Lusts are more fierce and violent ; like a Man who , after long fasting , returns to his meat with a more raging appetite . This our Saviour sets forth to us in the Parable of the unclean Spirit 's returning again and taking possession of the Man , after he had left him , Matth. 12.43 , 44 , 45. When the unclean Spirit is gone out of a Man , he walketh through dry places , seeking rest , and findeth none . Then he saith , I will return into my House from whence I came out : And when he is come , he findeth it empty , swept , and garnisht . Then goeth he , and taketh with himself seven other Spirits more wicked than himself ; and the end of that Man is worse than his beginning . The Moral of which is , that when a Man hath once left his Sins , if afterward he entertain thoughts of returning to them again , Sin will return upon him with redoubled force and strength , and his Heart will be but so much the more prepared and disposed for the entertaining of more and greater Vices , and his leaving his Sins for a time will be but like a running back , that he may leap with greater violence into Hell and Destruction .

Besides that such Persons do the greatest injury to God and the holy ways of Religion , that can be , by forsaking them after they have owned and approved them . For it will not be so much regarded , what wicked men , who have always been so , talk against God and Religion ; because they do not talk from Experience , but speak evil of the things which they know not : whereas those who forsake the ways of Religion after they have once engaged in them , do disparage Religion more effectually , and reproach it with greater Advantage ; because they pretend to speak from the Experience they have had of it ; they have tryed both the ways of Sin , and the ways of Religion , and after Experience of both , they return to Sin again ; which , what is it but to Proclaim to the World , that the ways of Sin and Vice are rather to be chosen than the ways of Holiness and Virtue ; that the Devil is a better Master than God , and that a sinful and wicked Life yields more Pleasure and greater Advantages , than are to be had in keeping the Commandments of God ? And this must needs be a high Provocation , and a heavy Aggravation of our Ruin . Let these Considerations prevail with us , to pursue this holy Resolution , after we have taken it up , and to persist in it . There remains only tho

VI. And last particular which I proposed to be spoken to , viz. To add some directions for the maintaining and making good of this Resolution of Repentance and Amendment ; and they shall be these three .

1. Let us do all in the strength of God , considering our necessary and essential dependance upon him , and that without him and the assistance of his Grace we can do nothing . We are not ( as the Apostle tells us ) sufficient of our selves , as of our selves , that is , without the assistance of God's holy Spirit , to think any thing that is good ; much less to resolve upon it . It is God that worketh in us both to will and to do of his good pleasure , that is , of his own goodness , as the same Apostle speaks , Phil. 2.13 . It is God that upholds us in Being , and from whom we have all our Power as to natural Actions : but as to spiritual things , considering the great Corruption and Depravation of Humane Nature , we stand in need of a more especial and immediate assistance .

If we know any thing of our selves , we cannot but know what foolish and ignorant Creatures we are , how weak and impotent , how averse and opposite to any thing that is good . And therefore it is wise counsel in all Cases , but chiefly in spiritual Matters , which Solomon gives Prov. 3.5 , 6. Trust in the Lord with all thine Heart , and l●an not to thine own understanding . Acknowledge him in all thy ways : and he shall direct thy steps . Let us then address our selves to God , in the words of the holy Prophet , Jer. 10.23 . O Lord , I know that the way of Man is not in himself , and that it is not in Man that walketh , to direct his steps . And let us beg of him , that he would consider our Case , commiserate our weakness , and pity our impotency , and that he would joyn his strength to us , and grant us the assistance of his Grace and holy Spirit , to put us upon sincere Resolutions of a new Life , and to keep us constant and stedfast to them ; to open the Eyes of our Minds , and to turn us from darkness to light , and from the Power of Satan and our Lusts , unto God ; that we may repent and turn to God , and do works meet for Repentance , that so we may receive forgiveness of Sins , and an Inheritance among them that are sanctified through faith that is in Christ .

And for our Encouragement in this matter , God hath bid us to apply our selves to him , and he hath promised not to be wanting to us , in words as express and universal as can well be devised , Jam. 1.6 . If any Man lack wisdom , let him ask it of God , who giveth to all liberally and upbraideth no Man : but let him ask in Faith , nothing wavering , that is , not doubting but that God is both able and willing to give what he asks . And Luke 11.9 , 10 , 11 , 12 , 13. I say unto you , Ask , and it shall be given you ; seek , and ye shall find ; knock , and it shall be opened unto you . For every one that asketh , receiveth ; and he that seeketh , findeth ; and to him that knocketh , it shall be opened . If a Son shall ask bread of any of you that is a Father , will he give him a stone ? Or if he ask a fish , will he for a fish give him a Serpent ? Or if he shall ask an Egg , will he offer him a Scorpion ? If ye then , being evil , know how to give good gifts unto your children : how much more shall your heavenly Father give the holy Spirit to them that ask him ? To encourage our Faith , our Saviour useth such an Argument as may give us the greatest assurance . We are commonly confident , that our earthly Parents will not deny us those things , that are good and necessary for us , tho' they may be otherwise evil : how much more then shall our heavenly Father , who is essentially and infinitely good , give his holy Spirit to us ? And if this be not enough , St. Matthew useth a larger expression , How much more shall your heavenly Father give good things to them that ask him ? If there be any thing that is good , and we stand in need of it , and earnestly pray to God for it , we may be confident that he will give it us .

2. We ought to be very watchful over our selves , considering our weakness and wavering and instability and fickleness , the treachery and deceitfulness of our own Hearts , and the malice of Satan . It will be a great while before the Habits of Sin be so weakned and subdued , as that we shall have no Propension to return to them again ; so that our Hearts will be often endeavouring to return to their former posture , and like a deceitful Bow , which is not firmly strong , to start back . And besides the deceitfulness of Sin and our own Hearts , the Devil is very malicious , and his malice will make him vigilant to watch all Advantages against us ; and his great design will be to shake our Resolution ; for if that stand , he knows his Kingdom will fall , and therefore he raiseth all his Batteries against this Fort , and labours by all means to undermine it , and nothing will be matter of greater Triumph to him , than to gain a Person that was revolted from him , and resolved to leave his Service . If therefore thou expectest God's Grace and Assistance to keep thee stedfast to thy Resolution , do not neglect thy self , but keep thy Heart with all diligence , and watch carefully over thy self : for because God worketh in us both to will and to do , therefore he expects that we should work out our Salvation with fear and trembling , lest by our own carelesness and neglect we should miscarry .

3. Let us frequently renew and reinforce our Resolutions , more especially when we think of coming to the Sacrament , and approaching the holy Table of the Lord . Nothing is more apt to beget in us good Resolutions , and to strengthen them , than to consider the dreadful Sufferings of the Son of God for our Sins , which are so lively set forth and represented to us in this holy Sacrament , which as it is on God's part , a Seal and Confirmation of his Grace and Love to us , so on our parts , it ought to be a solemn Ratification of our Covenant with God , to depart from iniquity , and to walk before him in holiness and righteousness all the days of our Lives .

SERMON XII . Ser. 12. The Nature and Necessity of Restitution . The First Sermon on this Text. LUKE XIX . 8 , 9.

And if I have taken any thing from any Man by false accusation , I restore him fourfold . And Jesus said unto him , This day is Salvation come to this House .

ONE particular and eminent Fruit of true Repentance , is the making of Restitution and Satisfaction to those whom we have injured . As for God , we can make no Satisfaction and Compensation to him , for the injuries we have done him by our Sins ; Vol. 8. all that we can do in respect of God , is to confess our Sins to him , to make acknowledgment of our Miscarriages , to be heartily trroubled for what we have done , and not to do the like for the future . But for Injuries done to men , we may in many Cases make Reparation and Satisfaction . And this , as it is one of the best signs and evidences of a true Repentance ; so it is one of the most proper and genuine effects of it : for this is as much as in us lies , to undo what we have done , and to unsin our Sins .

But , because the practice of this Duty doth so interfere with the Interest of men , and consequently it will be very difficult to convince men of their Duty in this particular , and to perswade them to it ; therefore I design to handle this particular Fruit and Effect of a true Repentance by it self , from these words , which contain in them ,

I. The Fruit and Effect of Zacheus his Conversion and Repentance ; If I have taken any thing from any Man , I restore him fourfold .

II. The Declaration which our Saviour makes hereupon , of the truth of his Repentance and Conversion , and the happy state he was thereby put into . And Jesus said unto him , This day is Salvation come to this House , for as much as he also is the Son of Abraham ; as if he had said , By these Fruits and Effects it appears , that this is a Repentance to Salvation ; and this Man whom you look upon as a sinner and a heathen , may by better right call Abraham Father , than any of you formal Pharisees and Jews , who glory so much in being the children of Abraham .

I. The Fruit and Effect of Zacheus's Conversion and Repentance ; If , &c.

This Zacheus , as you find at the 2d . verse , was Chief of the Publicans , which was an Office of great Odium and Infamy among the Jews , they being the Collectors of the Tribute which the Roman Emperor , under whose Power the Jews then were , did exact from them . And because these Publicans farmed this Tribute of the Emperour at a certain Rent , they made a gain out of it to themselves , by exacting and requiring more of the People than was due upon that account ; so that their calling was very infamous , upon three accounts .

1. Because they were the Instruments of oppressing their Country-men ; for so they looked upon the Tax they paid to the Romans , as a great oppression .

2. Because they were forced by the Necessity of their calling to have familiar Conversation with Heathens , whom they lookt upon as sinners . Hence the Phrase used by the Apostle , of Sinners of the Gentiles . And hence likewise probably it is , that Publicans and Sinners , Publicans and Heathen , are joyned several times together , because of the occasions of frequent Converse which the Publicans had with Heathens .

3. But principally they were odious , because of the common injustice and oppression , which they used in the management of their Calling , by fraud and violence extorting more than was due , to inhance the profit of their Places . Hence it is , that this sort of Officers have been generally branded , and reckoned among the worst sort of men . So he in the Comedy , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all Publicans are Rapacious or Robbers . And this is most probably the Sin which Zacheus here repents of , and in regard to which he promises Restitution , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , And if I have taken any thing from any Man by false accusation ; so we render the words in our Translation : but the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies more generally , If I have been injurious to any one , if I have wronged any Man , as appears by the constant use of this word by the LXX , who by this word do translate the most general Hebrew words , which signifie any kind of Injury or Oppression , either by fraud or violence or calumny . So that there is no Reason here to restrain it , to wronging men by false accusation : for Zacheus his Sin being in all probability extorting more than was due , this might as easily be done many other ways , as by false accusation . And that this was the common Sin of the Publicans , appears by the Counsel which John the Baptist gives them , Luke 3.12 , 13. Then came also the Publicans to be Baptized , and said unto him , Master , what shall we do ? And he said unto them , Exact no more than that which is appointed you ; that is , do not by fraud or violence extort from any Man , any more than the Tribute which is laid upon him .

So that Zacheus here promiseth , that if he had been injurious to any Man in his Office , by extorting more than was due , he would restore to him fourfold . And if Zacheus calculated his Estate right , and intended to reserve any part of it to himself , which is but reasonable to suppose ; it could be no very great part of his Estate which was injuriously got ; and I am afraid a far smaller proportion than many are guilty of , who yet pass for very honest men in comparison of the Publicans . The Text saith , he was a rich Man . Suppose he was worth ten or twelve thousand Pounds ; half he gives to the Poor ; That was well got , or else his whole Estate could not have made fourfold Restitution for it . Suppose he reserved a thousand or two to himself , then at the rate of restoring fourfold , not above a thousand can be injuriously got , that is about a Penny in the Shilling . I am afraid that now a-days there are few such moderate Oppressors : nay , it is possible the proportion of his Estate injuriously got might be much less : more it could not easily be . But whatever it was , he does not plead that by way of excuse for himself ; he freely confesseth he had sinned in this kind , and offers Restitution to the utmost , much more than the Law did require in such Cases .

II. You have the Declaration our Saviour makes hereupon , of the truth of his Repentance and Conversion , and the happy state he was thereby put into , This day is Salvation come to this House .

The Observation I shall make from hence is this , That Restitution and Satisfaction for the Injuries we have done to others , is a proper and genuine Effect of true Repentance . I know the Text only speaks of Restitution in Case of Oppression and Exaction : but because there is the same Reason why Restitution should be made for all other Injuries , I think I may without any force or violence to my Text , very well make it the Foundation of a more general Discourse concerning Restitution .

In the handling of this , I shall ,

First , Open to you the Nature of this Duty .

Secondly , Confirm the truth of the Proposition , by shewing the Necessity of it .

Thirdly , Endeavour to perswade men to the discharge of this Necessary Duty .

First . For the opening the Nature of this Duty , I will consider ,

I. The Act.

II. The Latitude or Extent of the Object , as I may call it , or the Matter about which it is conversant .

III. The Manner how it is to be done .

IV. The Measure of it .

V. The Persons who are bound to make Restitution ; and to whom it is to be made .

VI. The time in which it is to be done .

VII . The Order of doing it , where more are injured , and Restitution cannot be made at once to all .

I. For the Act. Restitution is nothing else but the making Reparation or Satisfaction to another , for the Injuries we have done him . It is to restore a Man to the good Condition , from which , contrary to Right and to our Duty , we have removed him . Restitution is only done in Case of Injury . Another Man may be damaged and prejudiced by us many ways , and we not be bound to make Restitution ; because there are many Cases , wherein a Man deserves the prejudice we do to him . As when we are Instruments of inflicting upon a Man the Punishment which the Law doth Sentence him to . And there are many Cases wherein we may be prejudicial to others , and cannot help it . As a Man that is sick of a Contagious Disease , may infect others that are about him : but he is not injurious to them ; because it is not his fault , but his infelicity .

II. For the Latitude and Extent of the Object , as I may call it , or the matter about which it is Conversant . It extends to all kind of Injuries , which may be reduced to these two Heads , either we injure a Person with or without his consent .

1. Some Injuries are done to Persons with their Consent . Such are most of those Injuries which are done to the Souls of men , when we command , or counsel , or incourage them to Sin , or draw them in by our Example . For the Maxim Volenti non fit injuria , There 's no injury done to a Man that is willing , is not so to be understood , as that a Man may not in some sort consent to his own wrong : for absolute freedom and willingness supposeth that a Man is wholly left to himself , and that he understands fully what he does . And in this Sense no Man Sins willingly , that is , perfectly knowing and actually considering what he does ; and Commands , and Perswasion , and Example are a kind of Violence : but none of these hinder , but that a Man in these Cases may sufficiently consent to what he does . But yet he is not so perfectly free , as to excuse him that draws him into Sin by these ways . So likewise when a Man refuseth to do that which is his Duty without a Reward ; for instance , to do Justice to another ; he is injurious in so doing : but yet not altogether without the consent of him whom he injures .

2. Injuries are done to Persons without their consent . And these , tho' are not always the greatest Michiefs , yet they are the greatest Injuries . And these Injuries are done either by fraud and cunning , or by violence and oppression ; either by over-reaching another Man in Wit , or over-bearing him by Power . And these usually either respect the Bodies of men , or their Estates , or their good Name . The Bodies of men . He that maims another , or does him any other Injury in his Limbs or Health , either by fraud or force , is bound , so far as he is able , to make Reparation for the Injury . Or they respect the Estates of men . If by cunning , or by violence , or by false Testimony or Accusation , thou hast hinder'd a Man of any Benefit , which otherwise would have come to him , thou art bound to Restitution . If by thy Power or Interest , by thy knowledge in the Law , or skill in Business , thou hast directly and avowedly helped and assisted another to do Injustice to his Neighbour , thou art bound to Restitution ; tho' not as the principal , yet as the accessory . If thou hast over-reached thy Brother in any Contract , making Advantage of his ignorance or unskilfulness ; if thou hast made a gain of his Necessity ; if thou hast by thy Power and Interest , or by any more violent and forcible way detained his Right , or taken away that which was his ; thou art bound to make Reparation for these Injuries , to restore that which thou hast borrowed , to return the pledge which thou hast wrongfully kept , to release unconscionable Forfeitures , to pay debts , to make satisfaction for frauds and cheats , to take off all unjust invasions and surprizals of Estates : yea tho' the fraud be such that thou art not liable to make satisfaction by any Humane Law , yet thou art as much bound to it in Conscience to God and thy Duty , as if thou hadst stolen it , or taken it by violence from thy Neighbour . For in truth and reality , fraud is as great an Injury as violence , altho' Humane Laws cannot take Cognizance of it , so as to relieve every Man that is over-reached in a Bargain : nay of the two it is worse ; for whenever thou decievest a Man in this kind , thou dost not only wrong him in Point of Estate , but thou abusest his Understanding .

And so likewise in respect of a Man's Fame and Reputation . If thou hast hurt any Man's good Name by slander or calumny , by false witness , by rendring him ridiculous , or any other way ; thou art bound to give such Satisfaction as the thing is capable of ; or if there be any other Injury which I have not mentioned , thou art obliged to make Reparation for it .

III. As to the manner how Restitution is to be made .

1. Thou art bound to do it voluntarily , and of thy own accord ; tho' the Person injured do not know , who it was that did him the Injury , tho' he do not seek Reparation by Law . When a Man is forced by Law to make Restitution , it is not a Virtue , but Necessity ; this is not a Fruit of Repentance and a good Mind , but of good Law . And that thou dost not do it , unless the Law compel thee to it , is an Argument thou wouldst not have done it , if thou couldst have avoided it . And tho' the thing be done , yet thou hast not done it , but the Law ; and unless thou heartily repent of thy Crime , the Injury still lies at thy Door , and in God's account thou art as guilty as if no Restitution had been made . Not that thou art bound in this Case to make new Restitution over again ; but thou art bound to bewail thy neglect , that thou didst not do it voluntarily and without the compulsion of the Law .

2. Thou must do it in kind , if the thing be capable of it , and the injur'd Party demand it . Thou must restore the very thing which thou hadst deprived thy Neighbour of , if it be such a thing as can be restored , and be still in thy Power ; unless he voluntarily accept of some other thing in exchange .

3. If thou canst not restore it in kind , thou art bound to restore it in value , in something that is as good . As for spiritual Injuries done to the Souls of men , we are bound to make such Reparation and Compensation as we can . Those whom we have drawn into Sin , and engaged in wicked Courses , by our influence and example , or by neglect of our Duty towards them , we are so far , as becomes the Relation we stand in to them , to make acknowledgement of our fault , to endeavour by our Instruction and Counsel to reclaim them from those Sins which we led them into , and to recover them out of the snare of the Devil ; and should never be at rest till we have done as much or more for the furtherance of their Salvation , and helping them forwards towards Heaven , as we did contribute before to their Ruin and Destruction . If we have violated any ones Chastity , we are bound to Marry them , if it was done upon that Condition , and if they require it : thou art bound to keep and maintain those Children which are the Fruit of thy Lust , and to make Reparation to the Person whom thou hast injured , by Dowry or otherwise .

If thou hast defrauded and injured any Man in his good Name , thou art obliged to make him a Compensation , by acknowledgment of thy fault , by a studious vindication of him , and by doing him honour and repairing his Credit in all fitting ways . And if the Injury be irreparable ( as it frequently happens , that we can hardly so effectually vindicate a Man , as we can defame him ; and it is seldom seen that those wounds which are given to mens Reputation are perfectly healed ) I say if the injury be irreparable , especially if it prove really prejudicial to a Man in his Calling and Civil Interest ; if no other Satisfaction will be accepted , it is to be made in Mony , which , Solomon says , answers all things ; and the rather , because the Reason and Equity of humane Laws hath thought fit to assign this way of Satisfaction in many Cases upon Actions of Scandal and Defamation . And whatever the Law would give in any Case , if it could be proved , that is the least we are bound in Conscience to do , when we are guilty to our selves , tho' the Law cannot take hold of us .

So likewise , if thou hast wounded a Man , thou art bound to pay the Cure , to repair to him and his Relations the Disability for his Calling and his way of Livelyhood and Subsistance , which he hath contracted by thy injury . And so for false Imprisonment , the real Detriment which comes to him by it , is to be made amends for : and so in all other Cases , the injured Person is , so far as is possible , to be restored to the good Condition in which he was before the Injury .

IV. As to the Measure and Proportion of the Restitution we are to make . Zacheus here offers fourfold , which was much beyond what any Law required in like Cases . The Measure of Restitution by the Judicial Law of the Jews , did very much vary according to the kind and degree of the injury . In some Cases a Man was only bound to simple Restitution ; but then he was to do it to the full , Exod. 22.5 , 6. And so if that which is another Man's be delivered unto his Neighbour to keep , and be stolen from him , he is to make Restitution thereof , Ver. 12. And so if a Man borrow ought of his Neighbour , and it be hurt or die , the owner thereof not being with it , he shall surely make it good , Ver. 14. But for all manner of trespasses by way of theft , whether it be for Ox , for Ass , for Sheep , for Rayment , or for any manner of lost thing , which another challengeth to be his , He whom the Judge shall condemn , shall pay double to his Neighbour , Ver. 9. that is , if it be of a living Creature , if the theft be found in his Hands alive , whether it be Ox or Ass , or Sheep , he shall restore double , Ver. 4. But if a Man did steal an Ox or a Sheep , and did kill it or sell it , he was to restore five Oxen for an Ox , and four Sheep for a Sheep . And thus we find David judged upon Nathan's Parable of the Rich Man , who had taken the Poor Man's only Lamb , and kill'd and drest it for a Traveller that came to him , 2 Sam. 12.6 . He shall restore the Lamb fourfold . Now the Reason of this seems to be partly because of the advantage and usefulness of those Creatures above any oother ; and partly because when they were once kill'd or alienated , a Man could not without great trouble and difficulty make Discovery , which hazard of not discovering seems to be accounted for in the Restitution : but if a Man did voluntarily offer Restitution , before he was prosecuted , for any thing that was taken by violence , or unjustly detained from his Neighbour , then he was only to restore the principal , and to add a fifth part thereto , and to offer up an Offering to the Lord , and so his atonement was made , Levit. 6.1 . &c.

So that the highest proportion was a fourth or fifth part , and that only in the particular Case of Sheep or Oxen stolen away , and kill'd or alienated afterwards . Indeed Solomon speaks of a sevenfold Restitution , Prov. 6.31 . Where he saith , If a thief be found , he shall restore sevenfold , even all the substance of his House ; where seven is only a number of Perfection , and the meaning is , he shall make perfect and full Restitution according to the Law , so far as his Substance or Estate will reach .

So that it seems Zacheus in restoring fourfold did out-do the utmost severity of the Law ; which in Case of fraud and oppression was but double , if demanded ; if voluntarily offer'd , was the principal and a fifth part added : but to testifie the truth of his Repentance , and his hearty Sorrow for the injuries he had done , he punisheth himself beyond what the Law would have done .

I do not say that this Example binds as to this measure and proportion : nay , I do not say we are bound to the proportions of the Law ; for that only concerned the Nation of the Jews : but altho' we be free from the Letter of the Law , yet we are tyed to the Equity of it . As to the substance of the Duty of Restitution , we are bound to that by the Law of Nature . As to the Measure and Proportion , the Equity of the Judicial Law in its Proportions , and of Zacheus his Example , ought to be considerable to us .

But to speak more particularly concerning the Measures and Proportions of Restitution , I shall lay down these Propositions .

1. Where Restitution can be made in Kind , or the Injury can be certainly valued , we are to restore the thing , or the value .

2. We are bound to restore the thing , with the natural increase of it , that is , to satisfie for the loss sustained in the mean time , and the gain hinder'd .

3. Where the thing cannot be restored , and the value of it is not certain , we are to give reasonable Satisfaction , that is , according to a middle estimation ; not the highest , nor the lowest of things of the kind . The injur'd Person can demand no more , and strict Justice requires no more . But it is safe for him that hath done the injury , rather to exceed than to fall short .

4. We are at least to give by way of Restitution what the Law would give ; for that is generally equal , and in most Cases rather favourable than rigorous .

5. A Man is not only bound to Restitution for the injury which he did , but for all that directy follows upon his injurious Act , tho' it were beyond his intention . For the first injury being wilful , thou art presumed to will all that which directly followed upon it ; according to that rule , Involuntarium ortum ex voluntario censetur pro voluntario . We are presumed to will that which follows upon a voluntary action , tho' we did not intend it . For instance , if a Man maliciously and knowingly set fire upon another Man's House , tho' he intended only an injury to that particular Person , yet if a wind come and drive the fire to his Neighbours at some distance , tho' he did not intend this , yet because the first Act was unlawful , he is liable to satisfie for all the direct consequences of it . If a Man wound another without any intention of killing him , and the wound prove Mortal , tho' there was no probability that Death would ensue upon it , the Man is bound , because the first Act was injurious , to make Reparation to his Relations for the damage they sustain by his Death ; and if they did depend solely upon him , who died by such injury , thou art bound to maintain them .

6. Because those who have lived in a Trade and Course of Injustice , can hardly remember all the particular injuries they have done , so as to make exact Satisfaction for them , it will not be amiss over and besides to give something to the Poor . So Zacheus does here , Half of my Estate I give to the Poor , and if I have taken any thing , &c.

V. The Persons who are concern'd in Restitution . And here I shall consider ,

First , The Persons who are bound to make Restitution .

Secondly , The Persons to whom it is to be made .

First , The Persons who are bound to make Restitution . In general , they who have done the injury , or they who come into their stead , so as in Law or Equity the Injury devolves and descends upon them . But for the clearer stating of this , I shall lay down several Propositions , which may serve to resolve a great many Cases , that may be put concerning Persons obliged to make Restitution .

1. If the Injury be done solely by one , without Complices and Partakers in the Crime , he alone is responsible , and wholly bound to make Satisfaction ; I mean , he only is bound so long as he lives , but if the injury descend as a burden upon the Estate , then he who enjoys the Estate becomes bound to make Satisfaction ; as I shall shew afterwards .

2. If the Injury was done by more , who did all equally concur to the doing of it , they are all equally bound to make Satisfaction ; and they are bound to concur together to that Purpose ; and in Case of such concurrence , every one is not bound to satisfie for the whole , but pro ratâ parte , for his share ; provided they do among them make full Satisfaction .

3. If all will not concur , those that are willing are bound among them to make Reparation for the Injury : nay , if all the rest refuse to joyn with thee in it , thou art bound in solidum to make full Reparation so far as thou art able ; because every one was guilty of the whole Injury . For instance , if four men conspire together to cheat a Man , or to rob him , any one of these , if the rest refuse , is bound to make entire Satisfaction ; yea , tho' he was only partaker in the Benefit ; because , as I said before , he is guilty of the whole Injury .

4. If the Injury be done by more , who do unequally concur to the doing of it , he that is Principal is chiefly and principally bound to make Satisfaction : and here I do not take Principal , strictly in the Sense of the Law , but in the Sense of Equity ; not for him always who is the more immediate cause of the Injury , but for him who was the greatest cause , and by whose influence chiefly it was procured and done : but if the principal will not , the Accessories and Instruments are bound , at least for their share , and according to the proportion of the Hand they had in it . But if the Principal do satisfie in the name , and upon the account of the rest , then the Accessories are free from any Obligation to Restitution , and are only bound to Repentance .

5. If the Injury devolve upon another , by descending as a burden upon the Estate , he who enjoys the Estate is bound to make Satisfaction . And when Injuries do thus descend as Burdens and Incumbrances upon Estates , and when not , the Civil Laws of the place where we live must determine : but then where my Case falls within the compass of the Law , I am bound voluntarily to satisfie without the Compulsion of the Law . For instance , If an Estate fall to me charged with a debt , which hath been unjustly detained , I am bound voluntarily to discharge the debt , so soon as it appears to me , before I am compell'd thereto by the Law .

6. As for Personal Injuries which do not lie as Burdens upon the Estate , nor do by the Law descend upon the Son or Heir , tho' in strict Justice a Man be not bound to make Compensation for them , for that would be endless , & infinitum in lege repudiatur , No Law can take notice of that which is infinite and endless ; for quae exitum non habent habentur pro impossibilibus , Those things which have no end , to which no bounds can be set , are esteemed among things impossible , to which no Man can be obliged : but tho' in strict Justice the Heir be not bound to make Reparation , for the Personal injuries of him whom he succeeds in the Estate , yet in many Cases it is equitable , and generous , and christian , for such Persons to make some kind of Reparation for palpable and notorious Injuries . For instance , If I be Heir to an Estate , part of which I know certainly was injuriously gotten , it is not only Christian , but Prudent , to make Satisfaction in the Case to the party injur'd , if certainly known ; if not , to give it to the Poor ; for by this means I may take out the Moth , which was bred by injustice in the Estate , and rub off the Rust , that sticks to the Gold and Silver , which was got by oppression or fraud , and so free the remaining part of the Estate from that secret and Divine Nemesis which attends it and follows it . And for the same Reason , it is very Noble and Christian , for the Son and Heir of an unjust Father , to make some Reparation for his Father's injuries by Restitution , if the thing be capable of it : if not , by doing all good Offices to the injured Persons , which is some kind of Compensation . And in this Case the Obligation is greater , because by this means a Man does not only do what in him lies , to cut off the curse , which by his Father's oppression and injustice is intail'd upon the Family and Estate : but likewise , because a Son ought much more to be concern'd for his Father , than any other Person , and to consult the Honour and Reputation both of him and his own Family ; and the Reparation which the Son makes , is in some sort the Father's Act , because he succeeds him and comes into his stead .

Secondly , As to the Persons to whom Satisfaction is is to be made . For the Resolution of those Cases which may fall under this Head , I shall lay down these Propositions .

1. If the injured Person be certainly known , and be alive and extant , the Satisfaction is to be made to him .

2. If he be not alive , or which is all one , not to be found or come at , Satisfaction is to be made to his nearest Relations , his Wife , or Children , or Brothers , or other nearest Kindred . The Reason is , because Satisfaction being due , and I having no right to keep that which I have injuriously gotten , if I cannot restore it to the Party himself , I ought in all Reason to place it there , where I may most reasonably presume the Party injur'd would have bestowed his Estate , and this part of it among the rest , had he been possessor of it . And by the same Reason that I am bound thus to restore the part of his Estate which I have injuriously taken or detained from him , I am likewise obliged to give Satisfaction to the same Person for any other injury : for to whomsoever I would pay a debt due to one that is deceased , to the same Person I ought to give Satisfaction for other injuries , by which a debt is , tho' not formally , yet virtually contracted .

3. If the Party injured be not certainly known , or have no near Relations known to me , in that Case I think it very adviseable to give so much to the Poor , or to some Charitable use : or if the Party injured be not capable of proper Satisfaction , as sometimes it is a Community and Body of men that we have injured , in this Case it is proper to repair the injuries to Communities or Bodies of men , by equivalent good Offices , or by some publick good Work , which may be of common Benefit and Advantage . This is the Fifth thing I proposed to speak to , the Persons concern'd in Restitution ; both the Persons who are bound to make Restitution , and the Persons to whom it is to be made . Of the rest hereafter .

SERMON XIII . Ser. 13. The Nature and Necessity of Restitution . The Second Sermon on this Text. LUKE XIX . 8 , 9.

And if I have taken any thing from any Man by false accusation , I restore him fourfold . And Jesus said unto him , This day is Salvation come to this House .

IN speaking to these words , I proposed to consider ,

First , The Nature of this Duty of Restitution .

Secondly , To shew the Necessity of it .

Thirdly , To perswade men to the discharge of it .

In treating of the Nature of Restitution , Vol. 8. I have consider'd ,

I. The Act.

II. The Extent of it .

III. The Manner how it is to be perform'd .

IV. The Measure of it .

V. The Persons who are to make Restitution ; and the Persons to whom Restitution is to be made . I now proceed to consider ,

VI. The time when Restitution is to be made . In these Cases a Man is not tyed up to an instant , not just to the present time , unless the Case be such , that he can never do it , if he do not do it then . As if a Man lie upon his Death-Bed , that is a Case that admits of no delay , a Man should hasten Restitution , as he would do the making of his Will , and the disposal of his Estate ; lest if he do not do it presently , he lose his opportunity of doing it for ever : but ordinarily , a Man is not so strictly tyed up to moments , and to the present time . It is , sufficient that a Man be for the present resolved to do it , so soon as morally he can , so soon as he would do other Actions of great moment and concernment . And to this purpose the Text gives us an excellent Pattern ; Zacheus , the same day he repented , took up this Resolution , and to oblige himself effectually to put it in Execution , he publickly declares it , and before all the People offers to make Restitution to all whom he had injur'd .

Therefore take heed of all unnecessary delays in these matters : for tho' God would accept of a firm and sincere Resolution in this Case , if a Person thus resolved should , before he could bring his Resolution to effect , happen to be cut off by Death , or be otherwise render'd incapable of doing it , I say , tho' God would accept such a Resolution as this ; yet he will not interpret that to be a sincere Resolution , which a Man is negligent to put in Practice : for every neglect of putting our Resolution in Practice , is a degree of quitting and altering it ; and he who did not do what he was resolved to do , when he had an opportunity and ability of doing it , is justly presumed to have let fall his Resolution .

Therefore let no Man presume upon his good Intention and Resolution in this kind ; for they are only acceptable to God , so far as they are sincere and real ; and they are only so far sincere and real , as the Man that makes them , is ready to put them in Execution , so soon as morally he can . And if thou carelesly and supinely trifle away thy opportunities in this kind , God may likewise deprive thee of an opportunity for ever . For all the while thou wilfully neglectest to make Restitution , thou art guilty of the injury ; and there are hardly two Sins that cry louder to God for a quick and speedy revenge , than Injustice and Oppression , Deceit and Fraud . God many times takes such Causes into his more immediate cognizance , 2 Thess. 4.4 . Let no Man deceive or go beyond his Brother in any thing : for God is the revenger of such . And David tells us , that God in a peculiar manner abhors the Blood-thirsty and deceitful Man ; and threatens that he shall not live out half his days . And God by the Prophet , Mal. 3.5 . tells us , that He will be a swift witness against the oppressors . And if God be so swift to take vengeance upon such Persons , surely then they are concerned to be very quick and speedy in making Satisfaction for their injuries and oppressions , lest Divine Vengeance prevent them , and instead of making Reparation to men , they be call'd upon to make Satisfaction to the Justice of God ; and you know who hath said it , that It is a fearful thing to fall into the hands of the living God .

You therefore that have hitherto neglected this Duty , delay it no longer ; by all means discharge your Consciences of this Burden , before you come to lie upon a Death-Bed . Then the Consciences of the worst of men begin to work , like a Stomach opprest and surcharged with meat ; and then they are willing for their ease to vomit up those Estates , which they have devoured by fraud and injustice ; then they begin to consider the difficulty of being saved , and to fear that it will be impossible for them ever to enter in at the strait Gate , thus laden with the spoils of violence and deceit ; even those that have the hardest and most seared Consciences , will be touched with the Sense of such great Sins at such a time : but do not thou defer this work to that time , for these two Reasons .

1. Because it cannot be so acceptable to God , to make Restitution at such a time , as when thou art in health and in hopes of longer life . To give a Man his own , when thou canst enjoy it and use it no longer , this is next to detaining of it .

2. Because in all probability the Restitution which is then made will not prove so effectual . What thou dost thy self , that thou art sure is done : but what thou leavest to be done by thy Executors , and chargest upon them , thou art not sure will be done ; ten to one but if they can find out any trick and evasion in Law , either to delay or avoid the doing of it , it shall either never be done , or very slowly . This is the sixth thing , the time when Restitution is to be made .

But before I leave this Head , there is one Case very proper to be considered , which relates to this Circumstance of Time , and that is concerning injuries of a very ancient date ; that is , how far this Duty of Restitution is to look backward , and whether it doth not expire by tr●ct of time ? For answer to this , I shall lay down these Proportions .

1. At what distance of time soever the Law would in the Case make Reparation and give Satisfaction , we are undoubtedly bound in Conscience voluntarily to give it . I deliver this generally ; because , tho' it be possible some Civil Laws may be in some Cases unreasonable in this matter , yet they are our best Rule and Guide ; and , speaking generally and for the most part , they are as equitable as the Reason of Man could devise . Not that we are to tie our selves strictly to the Law , so as not to go farther , if Reason and Equity require ; for , as Seneca says , Parum est ad legem bonum esse , It is no great argument of goodness , to be just as good as the Law requires . Therefore I think it will very well become a good Man , in many Cases , rather to be better than the Law , than to keep strictly to it .

2. In Cases where the Law hath not determined the time , we may do well to observe a proportion to what the Law hath determined in other Cases , which come nearest our own Case .

3. When the injury is so old , that the right which the injured Person had to Reparation is reasonably presumed to be quitted and forsaken , then the Obligation to Satisfaction ceaseth and expires . The Reason is plain , because every Man may recede from his own Right , and give it up to another ; and where a Man may reasonably be presumed to have parted with his right to another , the Obligation to Restitution ceaseth and the right of claiming it . Now when a thing begins , haberi pro derelicto , that is , when a right may reasonably be presumed to be quitted and forsaken , cannot in general be determined : but this must be estimated according to the importance of the right and thing in Controversie , as whether it be more or less considerable ; and according to the Reason and Determination of Laws about things of this Nature . To illustrate this Rule by instances . The Saxons , Danes , and Normans , did at several times invade and conquer this Nation , and conquer'd it we will suppose unjustly , and consequently did hold and possess that which truly belonged to others , contrary to right ; and several of the Posterity of each of these do probably to this day hold what was then injuriously gotten ; I say , in this Case , the Obligation to Satisfaction and Restitution is long since expired , and the Original Title , which those who were dispossest had , is reasonably presumed to be long since quitted and forsaken ; and that for very wise Reasons in Law and Government ; because it would confound and unsettle all Estates , if every thing , the Original Title whereof is naught , were to be restored ; and it is but equal to presume , that all Mankind are so reasonable , as to quit their right in such Cases , rather than to cause endless disturbances , and to have the guilt of Injustice everlastingly perpetuated . And tho' it be a rule in Civil Law , that Vitiosum initio , tractu temporis non convalescit , A Title originally bad can never by time be made just ; it is only true thus far , that time in it self doth not alter the Nature of things : but considering the necessities of the World , and the infinite difficulties of retrieving an ancient Right , and the inconveniences and disturbances that would thereby redound to Humane Society , it is better that an injury should be perpetuated , than that a great inconvenience should come by endeavouring to redress it ; so that altho' considering a thing simply in it self , an injury is so far from being lessened or null'd by tract of time , that it is increased , and the longer it continues , the greater it is ; yet by accident , and in compliance with the necessity of things , length of time may give a right to that which was at first injuriously possest . Judg. 11.26 . Thus Jephthah reasons with the King of Ammon , who had made War for recovery of an ancient Right , as he suppos'd . And tho' the instances I have given of the unjust Conquest of a Nation be great and publick ; yet the same is to be determined proportionably in less and particular Cases . And thus I have done with the sixth thing .

VII . And lastly , As to the order of Restitution . When we have injur'd a great many , and are not able to make Restitution to all at once , our best Prudence and Discretion must govern us herein . Because no certain Rule can be given , which will reach all Cases , I will only say this in general , that it is reasonable first to make Reparation for the oldest and greatest injuries ; and ceteris paribus , if all other Considerations be equal , to consider those first , who are most necessitous , and if there be any other special Reason and Obligation arising from the Nature of the injury , or the Circumstances of the Person injur'd , to have regard to them . I come now in the

Second place , To confirm the truth of the Proposition , That to make Restitution and Satisfaction to those whom we have injured , is a proper and necessary Fruit of a true Repentance . And this will appear , if we consider these two things .

I. Our Obligation to this Duty . II. The Nature of Repentance .

I. Our Obligation to this Duty . Upon the same account that we are obliged to Repentance , we are obliged to Restitution ; and both these Obligations arise from natural Equity and Justice . All Sin is an injury done ; and tho' Repentance be not strictly Satisfaction , yet it is the best we can make ; and he is unjust , who having done an injury , does not make the best Reparation he can . But now there are some Sins , in which , besides the injury that is done to God by them , upon the general account , as they are Sins and Violations of his Laws , there is likewise a particular injury done to men ; and such are all those , the effect whereof redounds to the prejudice of other men : such are fraud and oppression , and all other Sins whereby others are injured . So that in these kinds of Sins , there are two things considerable , the irregularity and viciousness of the Act , and the evil Effects of it upon other men : the former respects the Law , and calls for Sorrow and Repentance for our Violation of it ; the latter respects the Person that is injured , and calls for Satisfaction and Restitution . So that our Obligation to Restitution is founded in the immutable and indispensable Law of Nature , which is To do that to another , which we would have another do to us . We would have no Man be injurious to us , or if he have been so , we would have him make Satisfaction and Reparation to us of the injury he hath done ; and we take it grievously from him , if he do not . Now nothing is more just and equitable , than that we should do that to others , which we in the like Case would expect from them : for the very same obligation that lies upon others towards us , does lie upon us in regard to others .

II. This will yet further appear , if we consider the Nature of Repentance , which is to be sorry for what we have done , and not to do the like for the future . Now if thou be sorry for what thou hast done , thou wishest with all thy heart thou hadst not done it ; and if thou dost so , thou wilt undo , as much as in thee lieth , what thou hast done . Now the best way to undo an injury , is to make Reparation for it ; and till we do this , we continue in the Sin . For if it was a Sin , to do the injury at first , it is the same continued , not to make Satisfaction ; and we do not cease to commit the Sin , so long as we detain that , which is another's Right . Nothing but Restitution can stop the progress of Sin : for if it be a Sin to take that which is another Man 's from him by fraud or violence , it is the same continued and virtually repeated , to detain and keep it from him ; and nothing more contrary to Repentance , than to continue in the Sin thou pretendest to repent of . For how art thou sorry for doing of it , if thou continuest to do it ; if thou wilt go on to do it and do it again ? How dost thou hate thy Sin , if thou enjoy the Benefit and reap the Advantage of it ? If thou dost this , it is an Argument thou lovest the Sin still : for thou didst never love it for it self , but for the Profit of it , and so long as thou retainest that , thou canst not be quit of the Sin . Thou holdest fast thy Sin , so long as thou refusest to make Satisfaction for it ; and Repentance without Restitution differs as much from true Repentance , as continuance in Sin does from the forsaking of it . Si res aliena non redditur , non agitur poenitentia , sed fingitur ; so St. Augustine ; If we do not restore that , which we have injuriously detained from another , our Repentance is not real , but feigned and hypocritical , and will not be effectual to the obtaining of our Pardon . 'T is a very common , but a true and terrible saying , Non dimittitur peccatum , nisi restituatur ablatum , No Remission without Restitution . If we will inherit the Profit and Advantage of Sin , we cannot think it unreasonable or unjust that we should inherit the Punishment of it .

When the Scripture speaks of Repentance , it frequently mentions Restitution as a proper Fruit and Effect of it , and as a necessary and indispensable Condition of Pardon and Life . Ezek. 33.14 , 15 , 16. Again , when I say unto the wicked , Thou shalt surely die : if he turn from his sin , and do that which is lawful and right ; if the wicked restore the pledge , give again that he had robbed , &c. As if he had said , when I denounce Death and Destruction to the wicked , there is but this one way to escape it , and that is by Repentance ; but then take notice , what a Repentance it is , that will avail to this end ; it is not a bewailing our selves , and lamenting over our Sins , but a forsaking of them and returning to our Duty ; If we turn from our sin , and do that which is lawful and right . For instance , if he have been guilty of Injustice and Oppression ; if he leave his Course , and deal justly and righteously with his Neighbour , and not only so , but he also make Restitution for the injury he hath done , and restore what he hath unjustly detain and taken away ; If he restore the pledge , and give again that he hath robbed , and do no Injustice for the future , but walk in the Statutes of Life , without committing iniquity , upon these Terms and no other he shall live , he shall not die . Yea the very light of Nature could suggest . thus much to the People of Nineveh , that there was no hope , without this Fruit of Repentance , of appeasing God's wrath . Therefore the King and the Princes , after all the external solemnity of fasting , and sackeloth , and crying mightily , they decree that Every one should turn from the evil of his ways , and from the violence that was in their Hands , ut rapinâ manus vacuefaciat , & rapta restituat , sine quo non est vera poenitentia ; so Grot. upon the place , That he empty his hands of the spoils of rapine and oppression , that is , that he make Restitution , without which there can be no Repentance : And upon their doing this , 't is said , that God spared them , Ver. 10. And God saw their works , that they turned from their evil ways . 'T is not said , that he saw their fasting and sackcloth , but He saw their works , the real Fruits and Effects of their Repentance ; and upon this it was that God repented of the evil he said , he would do to them , and he did it not . And elsewhere we find , that God speaks with great Indignation of the most solemn Repentance , which is not accompanied with this Fruit , Isa. 58.3 , 4 , 5 , 6. The People tell God how they had fasted and afflicted their Soul , and made their voice to be heard on high : but God despiseth all this , because it was not accompanied with this Fruit of Repentance , Is it such a fast as I have chosen ? &c. There is so much of natural Justice and Equity in Restitution , and it is so proper a Fruit of Repentance , that as Grotius observes , it is not only the Doctrine of the Jews and Christians , but of Heathens and Mahumetans , that the Repentance which doth not produce this Fruit is feigned , and will never avail with God for Pardon and Mercy . Thus much for Confirmation of this Doctrine .

The third and last thing I propos'd was to perswade to the Practice of this Duty ; and this may serve by way of Application of the Doctrine of Restitution . The use we should make of it is .

First , To perswade men to the Practice of this difficult Duty . I doubt not but the Arguments I have used are sufficient to convince us of the Equity and Necessity of Restitution ; but what Arguments shall I use to perswade to the Practice and Exercise of it ? When we press men to their Duty , tho' we have some Advantages on our side , yet we have also great disadvantages . We have this Advantage , that we have the Reason and Consciences of men on our side : but then we have this disadvantage , that we have to contend either with the Lusts or Interests of men , or both : now that these are usually more powerful , is evident , in that the Lusts and Interests of men do so frequently byass and draw them to do things contrary to Reason and Conscience . When we perswade men to be just , and to make Restitution to those whom they have injur'd , 't is true we have not to contend with the Lusts of men , with any corrupt and vicious Inclination of Nature . There are some Sins that have their rise from mens natural Tempers , as Passion and Lust , and those sensual vices that abound in the World : but there 's nothing in any Man 's natural Temper and Disposition that inclines him to be unjust , no Man's Complexion doth particularly dispose him to lie or steal , to defraud his Neighbour , or detain his Right from him ; it is only the Interests of men that prompt them to these Sins ; and they are upon this account the more inexcusable , because no Man is inclined to these Sins from particular Temper and Constitution ; so that an unjust Man is in ordinary Cases and circumstances a greater Sinner , than a Drunkard or a Lustful Man , because no Man can pretend to be hurried away by the strong Propension and Inclination of his Nature , to cheat his Brother : but altho' when we perswade men to be just , we have not the Lusts of Men to contend withal , yet we have another powerful Adversary , and that is the Interests of men , which is one of the Chief Rulers and Governours of this World ; so that when we press men to Restitution , we touch them in their Interest , which is a very touchy and tender thing ; when we tell them that without Restitution no Man can repent and be saved , they think this to be a very hard saying , and they know not how to bear it .

But certainly it hath all the Reason and Equity in the World on its side . If it be so hard for them to restore that which is another Man's , is it not much harder for him whom thou hast injured , to lose that which is his own ? Make it thine own Case ; wouldst thou not think it much harder to have thy right detained from thee by another , than for another to part with that which is not his own ?

But I am sensible how little it is , that Reason will sway with men against their Interest ; therefore the best Argument that I can use will be to satisfie men , that upon a true and just account , it is not so much their Interest , to retain what they have unjustly got , as to make Restitution . And this I shall do by shewing men , that to make Restitution is their true Interest , both in respect of themselves , and of their Posterity .

I. In respect of themselves . It is better both in respect of our present Condition in this World , and of our future State .

1. In respect of our present Condition in this World , and that both in respect of our outward Estate , and our inward Peace and Tranquility .

( 1. ) In respect of our outward Estate . If we have any belief of the Providence of God , that his Blessing can prosper an Estate , and his Curse consume it and make it moulder away , we cannot but judge it highly our Interest , to clear our Estates of Injustice by Restitution ; and by this means to free them from God's Curse . For if any of our Estate be unjustly gotten , it is enough to draw down God's Curse upon all that we have ; it is like a moth in our Estate , which will insensibly consume it ; it is like a secret Poyson , which will diffuse it self through the whole ; like a little Land in Capite , which brings the whole Estate into Wardship .

Hear how God threatens to blast Estates unjustly gotten , Job 20.12 , &c. concluding with these words , This is the portion of a wicked Man , that is , of an unjust Man , Jer. 17.11 . As a Partridge sitteth on Eggs , and hatcheth them not , so he that getteth Riches and not by right , shall leave them in the midst of his days , and at his end shall be a fool . Men many times live to see the folly of their Injustice and Oppression , and their Estates wither away before their Eyes , and by the just revenge of God , they are deprived of them in the midst of their days . So that the best way to fix an Estate , and to secure it to our selves , is by Restitution to free it from God's Curse ; and when we have done that , how much soever we may diminish our Estate by it , we may look upon our selves as having a better Estate than we had ; better , because we have God's Blessing with that which remains . If we believe the Bible , we cannot doubt of this . The Spirit of God tells us this from the Observation of the wisest men , Psal. 37.16 . A little that a righteous Man hath , is better than the riches of many wicked . Prov. 16.8 . Better is a little with righteousness , than great Revenues without Right .

( 2. ) In respect of inward Peace and Tranquillity , it is highly our Interest to make Restitution . No man can enjoy an Estate , that does not enjoy himself ; and nothing puts a Man more out of the Possession of himself , than an unquiet Conscience ; and there are no kind of Sins lie heavier upon a Man's Conscience , than those of Injustice ; because they are committed against the clearest natural Light , and there 's the least natural Temptation to them . They have these two great Aggravations , that they are Sins most against knowledge , and have most of Will in them . There needs no Revelation to convince men of Sins of Injustice and Oppression ; every Man hath those Principles born with him , which will sufficiently acquaint him , that he ought not to be Injurious to another . There 's nothing that relates to our Duty , that a Man can know with greater certainty than this , that Injustice is a Sin . And as it is a Sin most against knowledge , so it hath most of Will in it . Men are hurried away to other Sins by the strong and violent Propensions of their Nature : but no Man is inclined by his Temper and Constitution , to Fraud and Oppression ; and the less there is of Nature in any Sin , there 's the less of Necessity , and consequently it is the more voluntary . Now the greater the Aggravations of any Sin are , the greater is the guilt ; and the greater the guilt is , the more unquiet our Consciences will be : so that if thou have any regard to the Interest of thine own Peace , if that be considerable to thee , which to wise men is the most valuable thing in the World , do not for a little wealth continue in those Sins , which will create perpetual disturbance to thee , and imbitter all the Pleasures of thy Life . Hear how Job describes the Condition of the wicked oppressors in the place before cited , Job . 20.12 , &c. He shall not rejoyce in them , because he hath oppressed , because he hath violently taken away a House which he builded not , surely he shall not feel quietness in his belly , that is , he shall have no inward Peace and Contentment in the midst of all his outward Enjoyments ; but his ill-gotten Estate will work in his Conscience , and gripe him , as if a Man had taken down Poyson into his Belly .

2. But chiefly , In respect of our future Estate in another World , it is every Man's Interest to make Restitution . Without Repentance we are ruined for ever , and without Restitution no Repentance . No unrighteous Man hath any inheritance in the Kingdom of Christ . If thou continue in thy fraud and oppression , and carry these Sins with thee into another World , they will hang as a Millstone about thy Neck , and sink thee into eternal Ruine . He that wrongeth his Brother hateth him , and he that hateth his Brother is a murderer , and ye know that no murderer hath eternal Life abiding in him , 1 John 3.15 . Rom. 1.18 . The wrath of God is revealed from Heaven , against all ungoldliness and unrighteousness of men . So that if it be mens Interest to escape the wrath of God , it concerns us to make Reparation for those Injuries which will expose us to it . That is a dreadful Text , James 5.1 , 2 , 3 , 4. Go to now , ye rich men , weep and howl for your miseries that shall come upon you . Your riches are corrupted , and your garments moth-eaten : Your Gold and Silver is canker'd , and the rust of them shall be a witness against you , and shall eat your flesh as it were fire : ye have heaped treasure together for the last days . Behold ! the Hire of the labourers which have reaped down your Fields , which is of you kept back by fraud , crieth ; and the cries of them which have reaped , are enter'd into the ears of the Lord of Sabbaoth . Do not by detaining the treasures of wickedness , treasure up to your selves wrath against the day of wrath : do not make your selves Miserable for ever , that you may be Rich for a little while : do not for a little Silver and Gold , forfeit the eternal inheritance , which was not purchased with corruptible things , but with the precious Blood of the Son of God : And if this Consideration , which is the weightiest in the World , will not prevail with men , I can only say with the Angel , Rev. 22.11 . He that is unjust , let him be unjust still , let him continue in his Injustice at his Peril , and remember what is added at the 12th verse , Behold ! I come quickly , and my reward is with me , to give to every Man according as his work shall be .

II. In respect of our Children and Posterity , it is greatly our interest to make Restitution . God many times suffers an Estate got by oppression to prosper for a little while : but there is a curse attends it , which descends upon the Estate like an incumbrance ; and Parents many times , when they think they entail an Estate , they entail Poverty upon their Children . Job 20.10 . speaking of the Children of the Oppressor , he saith , His Children shall seek to please the Poor , and his hands shall restore their Goods . And Job 21.19 . God layeth up his iniquity for his Children . Thou layest up Riches for thy Children ; and God lays up thine iniquity and Injustice for them , the Curse that belongs to them . Hab. 2.9 , 10 , 11. Wo to him that coveteth an evil covetousness , or gaineth an evil gain to his House , &c. Thou thoughtest to raise thy Family by those ways ; but thou hast consulted shame to thy House . No such effectual way to Ruine thy Family , as Injustice and Oppression . As then you would not transmit a Curse to your Children , and devolve Misery upon your Family , free your Estates from the burden and weight of what is other mens , lest by God's just Judgment and secret Providence , that little which you injuriously detain from others , carry away your whole Estate to them and their Family . God's Providence many times makes abundant Restitution , when we will not .

Having now endeavoured to satisfie men , that it is their truest Interest , to make Restitution for the injuries they have done to others , it remains only that I should answer an Objection or two , which men are apt to make against this Duty .

First , Men say they are ashamed to do it . Ans. It is not matter of shame , but of Praise and Commendation . But it may be thou wilt say , It is matter of shame to have injured another , and this is the way to lay open thy shame . Indeed if the injury were publick , the Restitution ought to be so too , as the only way to take off the shame of the injury . For thy Restitution doth not in this Case publish thy shame , but thy honesty : but if the injury was private , thou may'st preserve thy own Credit , by concealing thy self , and provided thou do the thing effectually , thou may'st be as prudent , as to the manner of doing it , as thou pleasest .

Secondly , Another Objection is the prejudice it will be to mens Estates . But this I have answer'd already , by shewing that it is more their Interest to make Restitution , than to continue in the Sin . I shall only add , that , as our Saviour reasons in another Case , It is profitable for thee , that one of thy members should perish , rather than that thy whole Body should be cast into Hell : 't is true likewise here , it is profitable for thee , that thou shouldst go a Beggar to Heaven , rather than that thou shouldst go to Hell , laden with the spoils and Guilt of Rapine and Injustice .

Thirdly , The last Objection that I shall mention , is dissability to make Restitution . This indeed is something ; where nothing is to be had , every Man must lose his Right : but then remember , that there must be a hearty Repentance for the Sin ; and thy Sorrow must be so much greater , by how much thy ability to make Restitution is less ; and there must be a willing Mind , a firm Purpose and Resolution of doing it , when God shall enable thee , and diligent endeavours to that purpose . Under the Law those who were not able to make Restitutution , were sold for six years , if their service did not make Reparation in less time . 'T is true indeed , the moderation of the Gospel doth not suffer Christians to deal so hardly with one another : but if the Gospel remit of this rigor , and do not allow Christians to challange it , we should voluntarily do in effect that which they were forced to , that is , we should use our best endeavours and diligence to put our selves into a Condition of making Satisfaction ; and we should not look upon any thing beyond the necessary conveniences of Life , as our own , till we have done it ; unless the Party injured will recede from his Right , in whole or in part . For tho' the impossibility of the thing do discharge us for the present , yet the Obligation still lies upon us to do it , so soon as we are able .

And here it will be proper to consider the Case of those , who have compounded with their Creditors for a small part , whether they be in Conscience and Equity released from the whole debt . I am loth to lay unnecessary Burdens upon mens Consciences , therefore I am very tender in resolving such Cases : but I ought to have a more tender care of the Souls of men , than of their Estates : therefore to deal plainly , and to discharge my Conscience in this matter , I think such Persons do , notwithstanding the Composition , stand obliged in Equity and Conscience for the whole debt , and are bound to discharge it , so soon as they can with tolerable Convenience . My Reason is , because , tho' they be discharged in Law , yet the Law does not intend to take off the Obligation of Conscience or Equity , which they are under ; but leaves that as it found it . Thus the Case stands ; men who are in a way of Trade are engaged by the necessities of their calling , to venture a great part of their Estate in other mens Hands , and by this means become liable many times to be undone without their own fault ; therefore it is usual , when any Man in a way of Trade becomes disabled , for the Creditors to make such a Composition with him , as his Estate will bear , and upon this Composition to give him a full discharge , so as that they cannot afterwards by Law require of him the remainder of their debt . Now tho' this be a favour to the debtor , yet it is principally intended for the benefit of the Creditor ; because it being his Act , it is to be presumed , that he intended it as much as may be , for his own Advantage ; and so it is , for the Creditor hath as much Satisfaction at present as can be had , and the debtor is hereby left in a capacity of recovering himself again by his industry and diligence , which could not be , if he were not fully discharged ; for if he were still liable for the rest , he would continually be obnoxious to Imprisonment , which would render him incapable of following his calling ; or if he were at liberty , he could have no Credit to enable him to do any thing in his calling ; for who would trust a Man with any thing , who is liable every moment to have it taken from him ? So that the Reason of this plenary discharge is this , that men , who are otherwise hopeful , and in a fair probability of recovering themselves , may not be render'd incapable of getting an Estate afterwards , whereby they may support themselves , and discharge their debts . Now this discharge being given in order to these ends , it cannot be imagined that it should be intended to defeat them ; but it is in all Reason to be supposed , that the Creditors did not intend to take off the Obligation of Equity and Conscience , only to put the Man into a Condition of doing somthing towards the enabling him to discharge his debt . So that unless it were exprest at the Composition , that the Creditor would never expect more from him , upon account of Equity and Conscience , but did freely forgive him the rest , the contrary whereof is usually done , I say , unless it were thus exprest , there 's no Reason , why the Creditor's favour in making a Composition should be abused to his prejudice , and why a legal discharge , given him on purpose for this Reason among others , to put him into a capacity of recovering himself and giving full Satisfaction , should be so interpreted , as to extinguish the equitable right of the Creditor to the remainder of his debt .

The Second Use of this Doctrine of Restitution should be by way of prevention , that men would take heed of being injurious , and so take away the occasion of Restitution , and free themselves from the Temptation of not performing so difficult and so unwelcome a Duty . It is much easier of the two , not to cozen or oppress thy Neighbour , than after thou hast done it , it will be to bring thy self to make Restitution : therefore we should be very careful , not to be injurious to any one in any kind ; neither immediately by our selves , nor by aiding and assisting others , by our Power and Interest , or skill in the Law , or by any other way , to do injustice .

SERMON XIV . Ser. 14. The Usefulness of Consideration , in order to Repentance . DEUT. XXXII . 29 .

O that they were wise , that they understood this , that they would consider their latter end !

THIS Chapter is call'd Moses his Song , in which he briefly recounts the various Providences of God toward the People of Israel , and the froward Carriage of that People towards him .

First , He puts them in mind how God had chosen them for his peculiar People , and had by a signal Care and Providence conducted them all that tedious Journey , for the space of fourty years in the Wilderness , Vol. 8. till he had brought them to the promised Land , which they had now begun to take Possession of .

And then he foretels , how they would behave themselves after all this mercy and kindness God had shewn to them , ver. 15. Jesurun waxed fat , and kicked , and forsook God which made him , and lightly esteemed the Rock of his Salvation . Upon this he tells them , God would be extremely displeased with them , and would multiply his Judgments upon them , ver. 19 , 20. When the Lord saw it , he abhorred them , because of the provoking of his Sons and of his Daughters ; And he said , I will hide my face from them , I will see what their end shall be : for they are a very froward generation , children in whom is no Faith . And ver. 23. I will heap mischief upon them , I will spend mine arrows upon them . And then enumerates the particular Judgments which he would send upon them : nay , he declares he would have utterly consumed them , but that he was loth to give occasion of so much Triumph to his and their Enemies , ver. 26 , 27. I said , I would scatter them into corners , I would make the remembrance of them to cease from among men ; were it not , that I feared the wrath of the enemy , lest their adversary should behave themselves strangely , and lest they should say our hand is high , and the Lord hath not done all this . And he adds the Reason of all this severity ; because they were so very stupid and inconsiderate , ver. 28. For they are a Nation void of Counsel , neither is there any Vnderstanding in them .

And in the conclusion of all , he represents God as it were breaking out into this vehement and affectionate Wish , O that they were wise , that they understood this , that they would consider their latter end !

O that they were wise , that they understood this . What is that ? This may refer to all that went before , O that they were wise to consider what God had done for them , and what they had done against him , and what he will do against them , if they continue or renew their former Provocations ! O that they were but duly apprehensive of this , and would lay it seriously to heart !

But from what follows , it seems more particularly to refer to those particular Judgments , which God had threatned them withal , and which would certainly befal them , if they still continued in their disobedience . O that they were wise , that they understood this , that they would consider their latter end ! That is , the sad consequences of these their Provocations , that by the Consideration thereof , they might prevent all those Evils and Calamities , by turning from those Sins which would unavoidably bring them upon them .

From the words thus explained , I shall observe these four things .

I. That God doth really and heartily desire the Happiness of men , and to prevent their Misery and Ruin . For the very design of these words is to express this to us , and it is done in a very vehement , and , as I may say , passionate manner .

II. That it is a great point of wisdom to consider seriously the last Issue and Consequence of our Actions , whither they tend , and what will follow upon them . And therefore wisdom is here described by the Consideration of our latter end .

III. That this is an excellent means to prevent that Misery , which will otherwise befall us . And this is necessarily implyed in this wish , that if they would but consider these things , they might be prevented .

IV. That the want of this Consideration is the great cause of mens Ruin . And this is likewise implyed in the words , that one great reason of mens Ruin is , because they are not so wise , as to consider the fatal Issue and Consequence of a sinful Course . I shall speak briefly to each of these .

I. That God doth really and heartily desire the Happiness of men , and to prevent their Misery and Ruin . To express this to us , God doth put on the vehemency of a Humane Passion , O that they were wise , &c. The Laws of God are a clear evidence of this ; because the observance of them tends to our Happiness . There is no good Prince makes Laws with any other design , than to promote the publick Welfare and Happiness of his People : and with much more Reason may we imagine , that the infinite good God does by all his Laws design the Happiness of his Creatures . And the Exhortations of Scripture , by which he enforceth his Laws , are yet a greater evidence how earnestly he desires the Happiness of his Creatures . For it shews that he is concerned for us , when he useth so many Arguments to perswade us to our Duty , and when he expostulates so vehemently with us for our neglect of it , saying to Sinners , Turn ye , turn ye , why will ye die , O House of Israel ? Ye will not come unto me , that ye might have life , says our Blessed Saviour , with great trouble to see men so obstinately set against their own Happiness ; and again , How often would I have gathered you , as a Hen gathereth her Chickens under her wings , and ye would not . And to satisfie us yet farther , that it is his real desire , by our obedience to his Laws , to prevent our Ruine , God does frequently in Scripture put on the Passions of men , and use all sorts of vehement expressions to this purpose , Deut. 5.29 . O that there were such a heart in them , that they would fear me , and keep all my Commandments always , that it might be well with them , and with their Children for ever ! And Psal. 81.13 . O that my People had hearkned unto me , and Israel had walked in my ways ! I should soon have subdued their enemies , and turned my hand against their Adversaries . Jer. 13.27 . O Israel ! Wilt thou not be made clean ? When shall it once be ? And to name but one Text more , when our blessed Saviour wept over Jerusalem , how passionately does he wish , that She had known in that her day , the things which belonged to her Peace !

And if after all this , we can doubt whether the faithful God means as he says , he hath for our farther assurance , and to put the matter out of all doubt , confirmed his word by an Oath , Ezek. 33.11 . As I live , saith the Lord God , I have no pleasure in the death of the wicked , but that the wicked turn from his ways and live . Turn ye , turn ye , from your evils ways ; for why will ye die , O House of Israel ? So that if words can be any Declaration of a hearty and sincere desire , we have no Reason to doubt , but that God does really desire the Happiness of men , and would gladly prevent their Ruin and Destruction .

If any now ask , why then are not all men Happy ? Why do they not escape Ruin and Destruction ? And particularly why the People of Israel , for whom God here makes this wish , did not escape those Judgments which were threatned ; the Prophet shall answer for me , Hos. 13.9 . O Israel ! thou hast destroyed thy self . And David , Psal. 81.11 . My people would not hearken to my voice , Israel would none of me . And our Blessed Saviour , Matth. 23.37 . How often would I have gathered thee , as a Hen gathereth her Chickens under her wings , and ye would not ! And John 5.40 . Ye will not come unto me , that ye might have life . You see what account the Scripture plainly gives of this matter ; it rests upon the wills of men , and God hath not thought fit to force Happiness upon men , and to make them wise and good whether they will or no. He presents men with such Motives , and offers such Arguments to their Consideration , as are fit to prevail with reasonable men , and is ready to afford them all necessary assistance , if they be not wanting to themselves : but if they will not be wise and consideder , if they will stand out against all the Arguments that God can offer , if they will receive the grace of God in vain , and resist his blessed Sptrit , and reject the counsel of God against themselves , God hath not in this Case engaged himself to provide any remedy against the obstinacy and perverseness of men , but their Destruction is of themselves , and their blood shall be upon their own Heads . And there is no nicety and intricacy in this matter ; but if men will consider Scripture and Reason impartially , they will find this to be the plain Resolution of the Case .

So that no Man hath Reason to charge either his Fault , or his Punishment upon God ; he is free from the Blood of all Men ; he sincerely desires our Happiness : but we wilfully ruin our selves ; and when he tells us , that He desires not the death of a sinner , but rather that he should turn from his wickedness and live ; that He would have all men to be saved , and to come to the know-of the truth , that He is not willing that any should perish , but that all should come to Repentance , he plainly means as he says , and doth not speak to us with any reserve , or dark distinction between his secret and revealed Will , he does not decree one thing , and declare another .

And if this be so , no Man hath reason to be discouraged from attempting and endeavouring his own Happiness , upon a jealousie and surmise that God hath by any fatal decree put a Bar to it from all eternity : for if he had absolutely resolved to make the greatest part of Mankind miserable , without any respect to their Actions in this World , he would never have said , that He desires that all should be saved ; he would not have exhorted all men to work out their own Salvation ; had he taken up any such Resolution , he would have declared it to all the World : for he hath Power enough in his Hands , to do what he pleaseth , and none can resist his Will ; so that he did not need to have dissembled the matter , and to have pretended a desire to save men , when de was resolved to ruin them .

This is the First , that God doth really and heartily desire the Happiness of men , and to prevent their Misery and Ruin . I proceed to the

II. That it is a great part of wisdom to consider seriously the last Issue and Consequence of our Actions , and whither the Course of Life which we lead does tend , and what will follow upon it . And therefore Wisdom is here explained by Consideration , O that they were wise , that they would consider their latter end ! that is , what will befal them hereafter , what will be the Issue and Consequence of all the Sins and Provocations which they are guilty of .

And this is a principal Point and Property of wisdom , to look forward , and not only to consider the present Pleasure and Advantage of any Action , but the future Consequence of it : and there is no greater Agument of an imprudent Man , than to gratifie himself for the present in the doing of a thing , which will turn to his greater prejudice afterwards ; especially if the future Inconvenience be great and intolerable , as it is in the Case we are speaking of . For eternal Happiness or Misery depends upon the Actions of this present Life , and according as we behave our selves in this World , it will go well or ill with us for ever ; so that this is a matter of vast importance , and deserves our most serious thoughts ; and in matters of mighty consequence , a wise Man will take all things into Consideration , and look before him as far as he can . And indeed this is the Reason why things of great moment are said to be things of Consequence , because great things depend and are likely to follow upon them : and then surely that is the greatest concernment , upon which not only the Happiness of this present Life , but our Happiness to all eternity does depend ; and if the good and bad Actions of this Life be of that consequence to us , it is fit every Man should consider what he does , and whither the Course of Life he is engaged or about to engage in , will lead him at last . For this is true wisdom , to look to the end of things , and to think seriously before hand , what is likely to be the event of such an Action , of such a Course of Life : if we serve God faithfully and do his Will , what will be the consequence of that to us in this World , and the other : and on the other hand , if we live wickedly , and allow our selves in any unlawful and vicious Practice , what will be the end of that Course .

And to any Man that consults the Law of his own Nature , or the will of God revealed in Scripture , nothing can be plainer than what will be the end of these several ways . God hath plainly told us , and our own Consciences will tell us the same , that If we do well , we shall be accepted of God , and rewarded by him : but if we do ill , the end of these things is Death ; that indignation and wrath , tribulation and anguish will be upon every soul of Man that doth evil ; but honour and glory and peace to every Man that doth good , in the day when God shall judge the secrets of men by Jesus Christ , according to the Gospel .

So that God hath given us a plain prospect of the different Issues of a virtuous and a wicked Life , and there wants nothing but Consideration to make us to attend to these things , and to lay them seriously to heart . For while men are inconsiderate , they go on stupidly in an evil way , and are not sensible of the danger of their present Course , because they do not attend to the consequence of it : but when their Eyes are once opened by Consideration , they cannot but be sadly apprehensive of the mischief they are running themselves upon . If men would take but a serious and impartial view of their Lives and Actions , if they would consider the tendency of a sinful Course , and whither it will bring them at last ; if the vicious and dissolute Man would but look about him , and consider how many have been ruined in that very way that he is in , how many lie slain and wounded in it ; that it is the way to Hell , and leads down to the Chambers of Death ; the serious thought of this could not but check him in his Course , and make him resolve upon a better Life . If men were wise , they would consider the consequence of their Actions , and upon Consideration would resolve upon that which they are convinc'd is best . I proceed to the

III. Thing I propounded , which was , that Consideration of the consequence of our Actions , is an excellent means to prevent the mischiefs , which otherwise we should run into . And this is necessarily implyed in the wish here in the Text , that if we would but consider these things , they might be prevented . For how can any Man , who hath any love or regard for himself , any tenderness for his own Interest and Happiness , see Hell and Destruction before him , which , if he hold on in his evil Course , will certainly swallow him up , and yet venture to go on in his Sins ? Can any Man that plainly beholds Misery hastning towards him like an armed Man , and Destruction coming upon him as a whirl-wind , think himself unconcerned to prevent it and flie from it ? The most dull and stupid Creatures will start back upon the sight of present danger . Balaam's Ass , when she saw the Angel of the Lord standing in the way , with his Sword drawn ready to smite her , starts aside , and could not be urged on . Now God hath given us , not only Sense to apprehend a present evil , but Reason and Consideration to look before us , and to discover dangers at a distance , to apprehend them as certainly , and with as clear a Conviction of the reality of them , as if they threatned us the next moment : and will any considerate Man , who hath calculated the dangerous events of Sin , and the dreadful effects of God's wrath upon sinners , go on to provoke the Lord to jealousie , as if he were stronger than he ? It is not to be imagined , but that if men would seriously consider what Sin is , and what shall be the sad Portion of sinners hereafter , they would resolve upon a better Course . Would any Man live in the Lusts of the flesh and of intemperance , or out of Covetousness defraud or oppress his Neighbour , did he seriously consider , that God is the avenger of such ; and that because of these things the wrath of God comes upon the Children of disobedience .

I should have great hopes of mens Repentance and Reformation , if they could but once be brought to Consideration : for in most men it is not so much a positive disbelief of the Truth , as inadvertency and want of Consideration , that makes them to go on so securely in a sinful Course . Would but men consider what Sin is , and what will be the fearful consequence of it , probably in this World , but most certainly in the other , they could not chuse but flie from it as the greatest evil in the World .

And to shew what Power and Influence Consideration will probably have to bring men to Repentance , and a change of their Lives , I remember to have some where met with a very remarkable story , of one that had a Son that took bad Courses , and would not be reclaimed by all the good Counsel his Father could give him ; at last coming to his Father , who lay upon his Death-Bed , to beg his Blessing , his Father instead of upbraiding him with his bad Life and undutiful Carriage toward him , spake kindly to him , and told him he had but one thing to desire of him , That every day he would retire and spend one quarter of an hour alone by himself ; which he promised his Father faithfully to do , and made it good : after a while it grew tedious to him , to spend even so little time in such bad and uneasie Company , and he began to bethink himself , for what Reason his Father should so earnestly desire of him to do so odd a thing for his sake , and his mind presently suggested to him , that it was to enforce him to Consideration ; wisely judging that if by any means he could but bring him to that , he would soon reform his Life and become a new Man . And the thing had its desired effect ; for after a very little Consideration , he took up a firm Resolution to change the Course of his Life , and was true to it all his days . I cannot answer for the truth of the Story , but for the Moral of it I will ; namely , that Consideration is one of the best and most likely means in the World , to bring a bad Man to a better Mind . I now come to the

IV. And last particular , namely , that the want of this Consideration is one of the greatest Causes of mens Ruin . And this likewise is implyed in the Text ; and the Reason why God does so vehemently desire that men would be wise and consider , is because so many are ruin'd and undone for want of it . This is the desperate folly of Mankind , that they seldom think seriously of the Consequence of their Actions , and least of all of such as are of greatest Concernment to them , and have the chief influence upon their eternal Condition . They do not consider what Mischief and Inconvenience a wicked Life may plunge them into in this World , what Trouble and Disturbance it may give them when they come to die , what Horror and Confusion it may fill them withal when they are leaving this World , and passing into Eternity , and what intolerable Misery and Torment it may bring upon them to all Eternity . Did men ponder and lay to heart Death and Judgment , Heaven and Hell , and would they but let their thoughts dwell upon these things , it is not credible that the generality of men could lead such profane and impious , such lewd and dissolute , such secure and careless Lives as they do .

Would but a Man frequently entertain his Mind with such thoughts as these ; I must shortly die and leave this World , and then all the Pleasures and Enjoyments of it will be to me as if they had never been , only that the remembrance of them , and the ill use I have made of them , will be very bitter and grievous to me ; after all Death will transmit me out of this World , into a quite different State and Scene of things , into the presence of that great and terrible , that inflexible and impartial Judge , who will render to every Man according to his works , and then all the evils which I have done in this Life , will rise up in Judgment against me , and fill me with everlasting Confusion , in that great assembly of Men and Angels , will banish me from the presence of God , and all the Happiness which flows from it , and procure a dreadful sentence of unspeakable Misery and Torment to be past upon me , which I can never get reverst , nor yet ever be able to stand under the weight of it : if men would but enter into the serious Consideration of these things , and pursue these thoughts to some Issue and Conclusion , they would take up other Resolutions ; and I verily believe , that the want of this hath ruin'd more than even infidelity it self . And this I take to be the meaning of that question in the Psalmist , Have all the workers of iniquity no knowledge ? that is , no Consideration ; intimating that if they had , they would do better .

All that now remains , is to perswade men to apply their hearts to this piece of wisdom , to look before them , and to think seriously of the Consequence of their Actions , what will be the final Issue of that Course of Life they are engaged in ; and if they continue in it , what will become of them hereafter , what will become of them for ever .

And here I might apply this Text , as God here does to the People of Israel , to the publick Condition of this Nation , which is not so very unlike to that of the People of Israel : for God seems to have chosen this Nation for his more peculiar People , and hath exercised a very particular Providence towards us , in conducting us through that Wilderness of Confusion , in which we have been wandring for the space of above forty years , and when things were come to the last extremity , and we seemed to stand upon the very brink of Ruin , Then ( as it is said of the People of Israel , ver. 36. of this Chapter ) God repented himself for his servants , when he saw that their Power was gone , that is , that they were utterly unable to help themselves , and to work their own deliverance . And it may be said of us , as Moses does of that People , Chap. 33.29 . Happy art thou , O Israel , O people saved by the Lord , the shield of thy help , and who is the Sword of thy excellency ! Never did any Nation struggle with , and get through so many and so great difficulties , as we have several times done .

And I fear we have behaved our selves toward God , not much better than the People of Israel did , but like Jesurun , after many deliverances and great mercies , have waxed fat and kicked , have forsaken the God that made us , and little esteemed the Rock of our Salvation , by which we have provoked the Lord to jealousie , and have as it were forc'd him to multiply his Judgments , and to spend his arrows upon us , and to hide his face from us , to see what our end will be ; so that we have Reason to fear , that God would have brought utter Ruin and Destruction upon us , and scatter'd us into corners , and made the remembrance of us to have ceased from among men , had he not feared the wrath of the enemy , and lest the adversaries should have behaved themselves strangely , and lest they should say Our hand is high , and the Lord hath not done all this ; that is , lest they should ascribe this just vengeance of God upon a sinful and unthankful Nation , to the goodness and righteousness of their own Cause , and to the favour and assistance of the Idols and false Gods whom they worship'd , to the Patronage and Aid of the Virgin Mary and the Saints , to whom , contrary to the Will and Command of the true God , they had offer'd up so many Prayers and Vows , and paid the greatest part of their Religious worship : but the Lord hath shewn himself greater than all Gods , and in the things wherein they dealt proudly , that he is above them : for our Rock is not as their Rock , even our enemies themselves being Judges .

And we have been too like the People of Israel in other respects also , so sickle and inconstant , that after great deliverances we are apt presently to murmur and be discontented , to grow sick of our own Happiness , and to turn back in our hearts into Egypt ; so that God may complain of us , as he does of his People Israel , that nothing that he could do , would bring them to Consideration and make them better , neither his mercies nor his Judgments . Isa. 1.2 , 3. Hear , O Heavens ! and give ear , O Earth ! For the Lord hath spoken ; I have nourished and brought up Children , but they have rebelled against me . The Ox knoweth his owner , and the Ass his Masters Crib : but Israel doth not know , my People doth not consider . And so likewise he complains , that his Judgments had no effect upon them , ver. 5. Why should ye be smitten any more ? Ye will revolt more and more . Well therefore may it be said of us , as it was of them in the Verse before the Text , They are a Nation void of knowledge , neither is there any understanding in them . And the wish that follows in the Text , is as seasonable for us as it was for them , O that they were wise , that they uaderstood this , that they would consider their latter end !

And by parity of Reason , this may likewise be applyed to particular Persons , and to perswade every one of us to a serious Consideration , of the final Issue and Consequence of our Actions . I will only offer these two Arguments .

I. That Consideration is the proper Act of reasonable Creatures , and that whereby we shew our selves men . So the Prophet intimates , Isa. 46.8 . Remember this , and shew your selves men ; bring it again to mind , O ye transgressors ! that is , consider it well , think of it again and again , ye that run on so furiously in a sinful Course , what the end and issue of these things will be . If ye do not do this , you do not shew your selves men , you do not act like reasonable Creatures , to whom it is peculiar to propose to themselves some end and design of their Actions ; but rather like Brute Creatures , which have no understanding , and act only by a natural instinct , without any Consideration of the end of their Actions , or of the means conducing to it .

II. Whether we consider it or not , our latter end will come ; and all those dismal Consequences of a sinful Course , which God hath so plainly threatned , and our own Consciences do so much dread , will certainly overtake us at last ; and we cannot , by not thinking of these things , ever prevent or avoid them . Death will come , and after that the Judgment , and an irreversible Doom will pass upon us , according to all the evil that we have done , and all the good that we have neglected to do in this Life , under the heavy weight and pressure whereof we must lie groaning , and bewailing our selves to everlasting Ages .

God now exerciseth his Mercy and Patience and Long-suffering toward us , in expectation of our amendment ; he reprieves us on purpose that we may repent , and in hopes that we will at last consider and grow wiser ; for he is not willing that any should perish , but that all should come to Repentance : but if we will trifle away this day of God's Grace and Patience , if we will not consider and bethink our selves , there is another day that will certainly come , That great and terrible Day of the Lord , in which the Heavens shall pass away with a great noise , and the Elements shall melt with fervent heat , the Earth also and the works that are therein shall be burnt up .

Seeing then all these things shall be , let us consider seriously what manner of Persons we ought to be in all holy Conversation and Godliness , waiting for and hastning unto the coming of the Day of God . To whom be glory now and for ever .

SERMON XV. Ser. 15. The Danger of Impenitence , where the Gospel is preach'd . MATTH. XI . 21 , 22.

Woe unto thee Chorazin , woe unto thee Bethsaida : for if the mighty works which were done in you , had been done in Tyre and Sidon , they would have repented long ago in sackcloth and ashes . But I say unto you , It shall be more tolerable for Tyre and Sidon at the day of Judgment , than for you .

AFter our Blessed Saviour had instructed , and sent forth his Disciples , he himself went abroad to preach unto the Cities of Israel ; particularly he spent much time in the Cities of Galilee , Chorazin , and Bethsaida , Vol. 8. and Capernaum , Preaching the Gospel to them , and working many and great Miracles among them ; but with little or no success , which was the cause of his denouncing this terrible woe against them , ver. 20. Then began he to upbraid the Cities , wherein most of his mighty works were done , because they repented not . Woe unto thee Chorazin , &c.

In which words our Saviour declares the sad and miserable Condition of those two Cities , Chorazin and Bethsaida , which had neglected such an opportunity , and resisted and withstood such means of Repentance , as would have effectually reclaimed the most wicked Cities and People that can be instanced in in any Age , Tyre and Sidon and Sodom ; and therefore he tells them , that their Condition was much worse , and that they should fall under a heavier Sentence at the day of Judgment , than the People of those Cities , whom they had always lookt upon as the greatest sinners that ever were in the World . This is the plain meaning of the words in general ; but yet there are some difficulties in them , which I shall endeavour to clear , and then proceed to raise such Observations from them , as may be instructive and useful to us .

The Difficulties are these .

I. What Repentance is here spoken of ; whether an external Repentance in shew and appearance only , or an inward and real and sincere Repentance .

II. In what Sense it is said , that Tyre and Sidon would have repented .

III. What is meant by their would have repented long ago .

IV. How this assertion of our Saviour's , that Miracles would have converted Tyre and Sidon , is reconcileable with that other saying of his , Luke 16.31 . in the Parable of the rich Man and Lazarus , that those who believed not Moses and the Prophets , neither would they be persuaded , tho' one rose from the dead .

I. What Repentance is here spoken of ; whether a meer external and Hypocritical Repentance in shew and appearance only , or an inward and real and sincere Repentance .

The Reason of this doubt depends upon the different Theories of Divines , about the sufficiency of Grace accompanying the outward Means of Repentance , and whether an irresistible degree of God's Grace be necessary to Repentance : for they who deny sufficient Grace to accompany the outward Means of Repentance , and assert an irresistible degree of God's Grace necessary to Repentance , are forced to say , that our Saviour here speaks of a meer External Repentance : because if he spake of an inward and sincere Repentance , then it must be granted , that sufficient inward grace did accompany the Miracles that were wrought in Chorazin and Bethsaida , to bring men to Repentance ; because what was afforded to them , would have brought Tyre and Sidon to Repentance . And that which would have effected a thing , cannot be denyed to be sufficient ; so that unless our Saviour here speaks of a meer External Repentance , either the outward Means of Repentance , as Preaching and Miracles , must be granted to be sufficient to bring men to Repentance , without the inward Operation of God's Grace upon the Minds of Men ; or else a sufficient degree of God's Grace must be acknowledged to accompany the outward Means of Repentance . Again , if an irresistible degree of Grace be necessary to true Repentance , it is plain , Chorazin and Bethsaida had it not , because they did not repent ; and yet without this Tyre and Sidon could not have sincerely repented ; therefore our Saviour here must speak of a meer External Repentance . Thus some argue , as they do likewise concerning the Repentance of Nineveh , making that also to be meerly External , because they are loath to allow true Repentance to Heathens .

But it seems very plain , that our Saviour does speak of an inward and true and sincere Repentance ; and therefore the Doctrines that will not admit this , are not true . For our Saviour speaks of the same kind of Repentance , that he upbraided them with the want of in the verse before the Text. Then began he to upbraid the Cities wherein most of his mighty works were done , because they repented not , that is because they were not brought to a sincere Repentance by his Preaching , which was confirmed by such great Miracles . 'T is true indeed , he mentions the outward signs and expressions of Repentance , when he says They would have repented in sackcloth and ashes ; but not as excluding inward and real Repentance , but supposing it , as is evident from what is said in the next Verse , It shall be more tolerable for Tyre and Sidon at the day of Judgment , than for you : for tho' an external and hypocritical Repentance , may prevail with God to put off temporal Judgments , yet surely it will be but a very small , if any mitigation of our Condemnation at the day of Judgment : so that the Repentance here spoken of cannot , without great violence to the scope and design of our Saviour's Argument , be understood only of an external shew and appearance of Repentance .

II. The next difficulty to be cleared , is , in what Sense it is here said , that if the mighty works which were done by our Saviour among the Jews , had been done in Tyre and Sidon , they would have repented .

Some to avoid the inconvenience which they apprehend to be in the more strict and literal Sense of the words , look upon them as Hyperbolical , as we say Such a thing would move a Stone , or the like , when we would express something to be very sad and grievous ; so here to aggravate the Impenitence of the Jews , our Saviour says , that they resisted those Means of Repentance , which one would think should almost have prevailed upon the greatest and most obdurate Sinners that ever were ; but not intending to affirm any such thing .

But there is no colour for this , if we consider that our Saviour Reasons from the Supposition of such a thing , that therefore the Case of Tyre and Sidon would really be more tolerable at the day of Judgment than theirs ; because they would have repented , but the Jews did not .

Others perhaps understand the words too strictly , as if our Saviour had spoken according to what he certainly foreknew would have hapned to the People of Tyre and Sidon , if such Miracles had been wrought among them . And no doubt but in that Case God did certainly know what they would have done : but yet I should rather chuse to undestand the words as spoken popularly , according to what in all humane appearance and probability would have hapned , if such External Means of Repentance , accompanied with an ordinary Grace of God , had been afforded to them of Tyre and Sidon . And thus the old Latine Interpreter seems to have understood the next words , If the mighty works which have been done in thee , had been done in Sodom , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , forte mansissent , it would perhaps have remained to this day , in all likelyhood it had continued till now . Much the same with that passage of the Prophet , Ezek. 3.5 , 6. Thou art not sent to a People of a strange Speech , and of a hard Language , but to the House of Israel : Surely had I sent thee to them , they would have hearkned unto thee , that is , in all probability they would , there is little doubt to be made of the contrary . And this is sufficient Foundation for our Saviour's reasoning afterwards , that it shall be more tolerable for Tyre and Sidon in the day of Judgment than for them . And if we may judge what they would have done before , by what they did afterwards , there is more than probability for it : for we read in the 21st Chapter of the Acts , ver. 3. and ver. 27. that the Inhabitants of Tyre and Sidon receiv'd the Gospel , and kindly entertain'd St. Paul , when the Jews rejected them both . The

III. Thing to be cleared , is , What is meant by long ago ; They would have repented long ago .

Some understand this , as if our Saviour had said , they would not have stood out so long against so much Preaching and so many Miracles ; but would at first have repented , long before our Saviour gave over Chorazin and Bethsaida , for obstinate and incorrigible Sinners ; they would not only have repented at last , but much sooner and without so much ado .

But this does not seem to be the meaning of the words ; but our Saviour seems to refer to those ancient Times long ago , when the Prophets denounced Judgments against Tyre and Sidon , particularly the Prophet Ezekiel , and to say , that if in those days the Preaching of that Prophet had been accompanied with such Miracles as our Saviour wrought in the Cities of Galilee , Tyre and Sidon would in those days have repented .

The last and greatest difficulty of all is , How this assertion of our Saviour , that Miracles would have converted Tyre and Sidon , is reconcileable with that Discourse of our Saviour's , Luke 16. in the Parable of the rich Man and Lazarus , that Those who would not believe Moses and the Prophets , would not have been perswaded , tho' one had rose from the dead .

The true answer to which difficulty in short is this ; That when our Saviour says , If they believe not Moses and the Prophets , neither will they be perswaded , tho' one rose from the dead , he does not hereby weaken the force of Miracles , or their aptness to convince men and bring them to Repentance , but rather confirm it ; because Moses and the Prophets had the attestation of many and great Miracles , and therefore there was no Reason to think , that they who would not believe the Writings and Doctrine of Moses and the Prophets , which had the Confirmation of so many Miracles , and was owned by themselves to have so , should be wrought upon by one particular Miracle , The coming of one from the dead , and speaking unto them : or however this might move and astonish them for the present , yet it was not likely that the Grace of God should concur with such an extraordinary Means , to render it effectual to their Conversion and Repentance , who had wilfully despised and obstinately rejected that which had a much greater Confirmation , than the Discourse of a Man risen from the dead , and was appointed by God for the ordinary and standing Means of bringing men to Repentance . So that our Saviour might with Reason enough pronounce that Tyre and Sidon , who never had a standing Revelation of God to bring them to Repentance , nor had rejected it , would upon Miracles extraordinarily wrought among them have Repented ; and yet deny it elsewhere to be likely , that they who rejected a standing Revelation of God confirmed by Miracles , which call'd them to Repentance , would probably be brought to Repentance by a particular Miracle ; or that God should afford his Grace to make it effectual for their Repentance and Salvation .

The words being thus cleared , I come now to raise such Observations from them , as may be instructive and useful to us .

I. I observe from this Discourse of our Saviour , that Miracles are of great force and efficacy to bring men to Repentance .

This our Saviour's Discourse here supposeth ; otherwise their Impenitence had not been so Criminal and Inexcusable upon that account , That such mighty works had been done among them , as would probably have prevailed upon some of the worst People that had been in the World ; for such were the Inhabitants of Tyre and Sidon , guilty of great Covetousness and Fraud , Pride and Luxury , the usual Sins of Places of great Traffick and Commerce ; and such to be sure was Sodom ; and yet our Saviour tells us , that the Miracles which he had wrought in the Cities of Israel , would in all probability have brought those great Sinners to Repentance ; namely , by bringing them to Faith , and convincing them of the Truth and Divinity of that Doctrine , which he preached unto them , and which contains such powerful Arguments to Repentance and Amendment of Life .

II. I observe likewise from our Saviour's Discourse , that God is not always obliged to work Miracles for the Conversion of Sinners . It is great goodness in him to afford sufficient Means of Repentance to men , as he did to Tyre and Sidon , in calling them to Repentance by his Prophet ; tho' such Miracles were not wrought among them , as God thought fit to accompany our Saviour's Preaching withal .

This I observe , to prevent a kind of bold and saucy Objection , which some would perhaps be apt to make ; If Tyre and Sidon would have Repented , had such Miracles been wrought among them , as our Saviour wrought in Chorazin and Bethsaida , why were they not wrought , that they might have Repented ? To which it is sufficient Answer to say , That God is not obliged to do all that is possible to be done , to reclaim men from their Sins ; he is not obliged to over-power their Wills , and to work irresistibly upon their Minds , which he can easily do ; he is not obliged to work Miracles for every particular Man's Conviction ; nor where he vouchsafeth to do this , is he obliged always to work the greatest and most convincing Miracles ; his Goodness will not suffer him to omit what is necessary and sufficient to bring men to Repentance and Happiness , nay beyond this he many times does more ; but it is sufficient to vindicate the Justice and Goodness of God , that he is not wanting to us , in affording the Means necessary to reclaim us from our Sins , and to bring us to goodness . That which is properly our part , is to make use of those Means which God affords us to become better , and not to prescribe to him how much he should do for us ; to be thankful that he hath done so much , and not to find fault with him for having done no more .

III. I observe farther from our Saviour's Discourse , That the External Means of Repentance which God affords to men , do suppose an Inward Grace of God accompanying them , sufficiently enabling men to repent , if it be not their own fault ; I say a sufficient Grace of God accompanying the outward Means of Repentance , till by our wilful and obstinate neglect and resistance and opposition of this Grace , we provoke God to withdraw it from the Means , or else to withdraw both the Grace and the Means from us : otherwise Impenitence after such external Means afforded , would be no new and special fault . For if the concurrence of God's Grace with the outward Means be necessary to work Repentance , then the Impenitence of those to whom this Grace is not afforded , which yet is necessary to Repentance , is neither any new Sin , nor any new Aggravation of their former Impenitence . For no Man can imagine that the just God will charge men with new guilt , and increase their Condemnation , for remaining impenitent in such Circumstances , in which it is impossible for them to repent .

IV. I observe from this Discourse of our Saviour's , That an Irresistible degree of Grace is not necessary to Repentance , nor commonly afforded to those who do repent . God may where he pleaseth , without injury to any Man , over-power his Will , and stop him in his Course , and hinder him from making himself miserable , and by an Irresistible Light convince him of his Error and the Evil of his ways , and bring him to a better Mind : but this God seldom does ; and when he does it , it is very probable it is not so much for their own sakes , as to make them Instruments of good to others . Thus by a secret but over-powering influence he over-ruled the Disciples to follow our Saviour , and to leave their Callings and Relations , and all their temporal Concernments to do it . But one of the most remarkable Examples of this extraordinary Grace of God , is St. Paul , who was violently stopt in his Course of persecuting the Christians , and convinc'd of his Sin , and brought over to Christianity , in a very extraordinary and forcible manner . And of this miraculous and extraordinary Conversion , God himself gives this account , That he was a chosen Vessel unto him , to bear his name before the Gentiles , and Kings , and the Children of Israel , Acts 9.15 . And St. Paul tells us , Gal. 1.15 , 16. That for this end God had separated him from his Mother's womb , and call'd him by his Grace , and revealed his Son to him in that extraordinary manner , that he might preach him among the Heathen .

But generally God does not bring men thus to Repentance ; nor is it necessary he should . For if an irresistible degree of Grace were always necessary to bring men to Repentance , there could be no difference between the Impenitence of Chorazin and Bethsaida , and of Tyre and Sidon . For according to this Doctrine of the Necessity of Irresistible Grace to the Conversion of every Man , it is evident , that Tyre and Sidon neither could , nor would have repented , without an irresistible degree of God's Grace accompanying the outward Means of Repentance which he afforded to them ; because such a degree of Grace is necessary to Repentance , and without it , it is impossible for any Man to repent . But then it is as plain on the contrary , that if Chorazin and Bethsaida had had the same irresistible degree of God's Grace , together with the outward Means of Repentance afforded to them , that they would have repented as certainly as Tyre and Sidon . Where then is the Reason of upbraiding the Impenitence of the one , more than of the other ? Where the Aggravation of the one's Guilt above the other ? Where the Justice of punishing the Impenitence of Chorazin and Bethsaida , more than theirs of Tyre and Sidon ? For upon this supposition , they must either have repented both alike , or have been both equally Impenitent . The sum of what I have said is this , That if no Man does , nor can repent , without such a degree of God's Grace as cannot be resisted , no Man's Repentance is commendable , nor is one Man's Impenitence more blameable than anothers ; Chorazin and Bethsaida can be in no more fault for continuing Impenitent , than Tyre and Sidon were . For either this irresistible Grace is afforded to men or not : if it be , their Repentance is necessary , and they cannot help it ; if it be not , their Repentance is impossible , and consequently their Impenitence is necessary , and they cannot help it neither .

V. I observe from the main scope of our Saviour's Discourse , That the Sins and Impenitence of men receive their Aggravation , and consequently shall have their Punishment , proportionable to the Opportunities and Means of Repentance , which those Persons have enjoyed and neglected .

For what is here said of Miracles , is by equality of Reason likewise true of all other Advantages and Means of Repentance and Salvation . The Reason why Miracles will be such an Aggravation of the Condemdemnation of men is , because they are so proper and powerful a Means to convince men of the Truth and Divinity of that Doctrine which calls them to Repentance . So that all those Means which God affords to us , of the Knowledge of our Duty , of Conviction of the Evil and Danger of a sinful Course , are so many helps and Motives to Repentance , and consequently will prove so many Aggravations of our Sin and Punishment , if we continue impenitent . The

VI. And last Observation , and which naturally follows from the former , is this , That the Case of those who are impenitent under the Gospel , is of all others the most dangerous , and their Damnation shall be heaviest and most severe .

And this brings the Case of these Cities here in the Text home to our selves . For in truth there is no material difference between the Case of Chorazin and Bethsaida and Capernaum , and of our selves in this City and Nation , who enjoy the clear Light of the Gospel , with all the freedom , and all the Advantages that any People ever did . The Mercies of God to this Nation have been very great , especially in bringing us out of that darkness and superstition , which covered this Western part of the World ; in rescuing us from that great Corruption and Degeneracy of the Christian Religion which prevailed among us , by so early and so regular a Reformation ; and in continuing so long this great Blessing to us . The Judgments of God have been likewise very great upon us for our Sins ; God hath manifested himself by terrible things in righteousness ; our Eyes have seen many and dismal Calamities in the space of a few years , which call lowdly upon us to repent and turn to God . God hath afforded us the most effectual Means of Repentance , and hath taken the most effectual Course of bringing us to it . And tho' our Blessed Saviour do not speak to us in Person , nor do we at this day see Miracles wrought among us , as the Jews did ; yet we have the Doctrine which our Blessed Saviour preach'd , faithfully transmitted to us , and a credible Relation of the Miracles wrought for the Confirmation of that Doctrine , and many other Arguments to perswade us of the Truth of it , which those to whom our Saviour spake had not , nor could not then have , taken from the accomplishing of our Saviour's Predictions , after his Death ; the speedy Propagation and wonderful success of this Doctrine in the World , by weak and inconsiderable Means , against all the Power and Opposition of the World ; the Destruction of Jerusalem , and the Dispersion of the Jewish Nation , according to our Saviour's Prophesie ; besides many more that might be mentioned . And which is a mighty Advantage to us , we are free from those Prejudices against the Person of our Saviour and his Doctrine , which the Jews , by the reverence which they bore to their Rulers and Teachers , were generally possest withal ; we are brought up in the belief of it , and have drunk it in by Education ; and if we believe it , as we all profess to do , we have all the Obligation and all the Arguments to Repentance , which the Jews could possibly have from the Miracles which they saw ; for they were Means of Repentance to them , no otherwise than as they brought them to the belief of our Saviour's Doctrine , which call'd them to Repentance .

So that if we continue impenitent , the same woe is denounced against us , that is against Chorazin and Bethsaida ; and we may be said with Capernaum , to be lifted up to Heaven , by the Enjoyment of the most excellent Means and Advantages of Salvation , that any People ever did , which if we neglect , and still continue wicked and impenitent under them , we may justly fear , that with them we shall be thrown down to Hell , and have our place in the lowest part of that dismal Dungeon , and in the very Centre of that fiery Furnace .

Never was there greater cause to upbraid the impenitence of any People , than of us , considering the Means and Opportunities which we enjoy ; and never had any greater reason to fear a severer Doom , than we have . Impenitence in a Heathen is a great Sin ; else how should God judge the World ? But God takes no notice of that , in comparison of the Impenitence of Christians , who enjoy the Gospel , and are convinced of the Truth , and upon the greatest reason in the World profess to believe it . We Christians have all the Obligations to Repentance , that Reason and Revelation , Nature and Grace can lay upon us . Art thou convinced that thou hast sinned , and done that which is contrary to thy Duty , and thereby provoked the Wrath of God , and incensed his Justice against thee ? As thou art a Man , and upon the stock of Natural Principles , thou art obliged to Repentance . The same Light of Reason which discovers to thee the Errors of thy Life , and challengeth thee for thy Impiety and Intemperance , for thy Injustice and Oppression , for thy Pride and Passion ; the same Natural Conscience , which accuseth thee of any Miscarriages , does oblige thee to be sorry for it , to turn from thy evil ways , and to break off thy Sins by Repentance . For nothing can be more unreasonable , than for a Man to know a fault , and yet not think himself bound to be sorry for it ; to be convinced of the evil of his ways , and not to think himself obliged by that very Conviction , to turn from it and forsake it . If there be any such thing as a natural Law written in Mens Hearts , which the Apostle tells us the Heathens had , it is impossible to imagine , but that the Law which obligeth Men not to transgress , should oblige them to Repentance in case of Transgression . And this every Man in the World is bound to , tho' he had never seen the Bible , nor heard of the name of Christ . And the Revelation of the Gospel doth not supersede this Obligation , but adds new Strength and Force to it ; and by how much this Duty of Repentance is more clearly revealed by our Blessed Saviour in the Gospel , by how much the Arguments which the Gospel useth to persuade Men , and encourage them to Repentance , are greater and more powerful ; by so much is the Impenitence of those who live under the Gospel the more inexcusable .

Had we only some faint hopes of God's Mercy , a doubtful Opinion and weak Persuasion of the Rewards and Punishments of another World ; yet we have a Law within us , which upon the probability of these Considerations would oblige us to Repentance . Indeed if Men were assur'd upon good grounds , that there would be no future Rewards and Punishments ; then the sanction of the Law were gone , and it would lose its force and Obligation : or if we did despair of the Mercy of God , and had good Reason to think Repentance impossible , or that it would do us no good ; in that case there would be no sufficient Motive and Argument to Repentance : for no Man can return to his Duty , without returning to the love of God and Goodness ; and no man can return to the love of God , who believes that he bears an implacable hatred against him , and is resolved to make him miserable for ever . During this Persuasion no Man can repent . And this seems to be the reason , why the Devils continue impenitent .

But the Heathens were not without hopes of God's Mercy , and upon those small hopes which they had they encouraged themselves into Repentance ; as you may see in the instance of the Ninevites , Let them turn every one from his evil ways , and from the violence that is in his hands . Who can tell , if God will turn and repent , and turn away from his fierce anger , that we perish not ? Jonah 3.8 , 9. But if we , who have the clearest Discoveries , and the highest Assurance of this , who profess to believe that God hath declared himself placable to all Mankind , that he is in Christ reconciling the World to himself , and that upon our Repentance he will not impute our Sins to us ; if we , to whom the wrath of God is revealed from Heaven , against all ungodliness and unrighteousness of Men , and to whom Life and Immortality are brought to Light by the Gospel , if after all this , we still go on in any impenitent Course , what shall we be able to plead in excuse of our selves at that great day ? The men of Nineveh shall rise up in Judgment against such an impenitent Generation , and Condemn it ; because they repented upon the Terror of lighter threatnings , and upon the Encouragement of weaker hops .

And therefore it concerns us , who call our selves Christians , and enjoy the clear Revelation of the Gospel , to look about us , and take heed how we continue in an Evil Course . For if we remain impenitent , after all the Arguments which the Gospel , superadded to the Light of Nature , affords to us to bring us to Repentance , it shall not only be more tolerable for the men of Nineveh , but for Tyre and Sidon , for Sodom and Gomorrah , the most wicked and impenitent Heathens , at the day of Judgment , than for us . For because we have stronger Arguments , and more powerful Encouragements to Repentance , than they had , if we do not repent , we shall meet with a heavier Doom , and a fiercer Damnation . The Heathen World had many excuses to plead for themselves , which we have not . The times of that ignorance God winked at : but now commands all men every where to repent ; because he hath appointed a day , in the which he will judge the World in righteousness , by that Man whom he hath ordained , whereof he hath given assurance unto all men , in that he hath raised him from the dead .

FINIS .