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Secondly, Contrition, Godly forrow, brokenneß of beart for sin. To be sorry for what we have done amiffe, is something.cowards repencance, but it is not the whole of it. Gracious bs. miliation, is a deep and hearty grieving for all our fins, and that upon these Gospel Motives.

1. Because we have by our sins highly dispicased and offended our gracious God, whom we had all the reason in the world co have studied to please. The displeasure and offence of God is chat which sets the soul a bleeding and mourning evangelically. Consider therefore, what is the Spring of thy sorrow. If the punishe. mert or shame of thy sins touch thee nearer than the offence of God, 'cis a siga chy sorrow is not right,

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

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

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


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damned in Hell exceed in it. But this forrow does not use to leave the soul in a better dispositi. ön for obedience in cime to come, as godly

sorrow doch, 2 Cor.7.10, Godly forrow worketh - repentance unto life, And take notice by the way,

this Godly sorrow, is not a flower that growes in the Garden of nature. A hard heart is Adams Legacy: There may be a flexible nature, where there is a hard beart, that knowės nor how to

mourn and grieve for sin in a righe manner. Godily sorrow is voluntary. The soul is active in ir,

prayes for such a melting frame, is thankful for it, is best pleased when the heart is soft and tena der, and deeply affected for its fins and offences against God. 'Tis not so in worldly sorrow; for in that we are meerly passive; It comes upon us without sending for, or being bidden welcome by us.

Thirdly, Hæing, and Loathing fin. The Spirit of sanctification works a secret antipathy, an irreconcileable hatred in the soul against fin. The true penitent baces fin, as fin: As David said, Pfal.119.128. I hate every false way, True hatred is to the whole kind. When we hace sio, as fin, we hace all sin. Now the reason why chere is such an universal hatred, in the crue penicent against all fin, is

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


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

2. His heart and affections are turned against it. He hath a new heart put into him. It God should offer him his choice of these two things, either a liberty to go on in sin, or power, and Grace, and sirength against it, he would readily close with che lacter. The remembrance of sin is bitter, and grievous to him; not so, the remembrance of affliction; he blesses God for afflictions, that have weaned his heart from fin. He is sick of fin, weary of it, 'cis a burden to him, his heart rises against it; he had rather God should exercise him with any affliction, than give him up to a hardned course in fin.

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

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

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


curses, all his judgments. Now self aicusing 5* will prevent Satans accusing of us. He can lay no

more to our charge, chan we in our confessions 2 are willing to charge our felves with: And i self-judging will prevent Gods judging of us,

1 Cor.11.31. If we would judge our selves, we E should not be judged. We are not to judge others, but we may and must judge our selves. Concerning Confeffion of fin take these Rules.

1. Confeffe all the particular knowx fins particularly: Take thy self in private, and open the É case of thy foul clearly, and without guile of fpi: rit before the Lord, make private confession

of all thy fins unto him: not thac choù canst ac-, quaint God with any thing he did not before know, but that it may appear, thou thy self knowest, and art acquainted with the plague of thine own heart, and art fenfible of thy lins, iniquities, and defects ia obedience. And seeing : every one is guilty of many more. fins chan he · can remember, though he examine his heart and lite never so seriously: Therefore when thoa haft humbly confessed, and bewailed all thy particular known fins to God, then with a general confeffion acknowledge the rcft; namely, all thy secret, unknown, undiscovered lins ; saying, as David, Pfal.19.12. Lord cleanse me from my secret fins. Cleanse me O Lord, not only from those particular fins I do remember, and humbly confesle before chee, but from all other fins allo


that I am any manner of way guilty of though I do not now remember them.

2. Remember, that 'cis not only words, and handsome expressions God regards in conféffion of fin, but there must be shame, a deep fexfe and feeling of the evil ot fin, a heart hatred against fin, a true sorrow for all our offences againft God, chat must accompany our consessions, else they are no way pleasing unto him.

3. Besides con essing into God, there are some cases, wherein confeffion also unto max is requifice; as

1. Under deep wounds of conscience, 'Tis requifice then to open the true state and case of thy soul to some Godly Minifter, or some faithful, experienced Christian, thac so they may give advice and counsel, and suiç their prayers to thy particular Case.

2. When fome eminent judgment seizeib on any, for fome eminent provocation. Here as Fofhuah said to Achan, Josh.7.19. My fox, confeß, and give glory to God. That Gods justice may be cleared; for hereby God receivech a great deal of Glory, and men a wonderful confirmation, of che care and justice of Providence.

3. He that by any netorious offence really scandalizeth his Brother, or the Church of Christ, ought to be willing by a private, or publick confessaon and sorrow for his fin, to declare his repentance to those that are offended, who are thereupon to be


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