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

III. The soules decp guiltinesse appears by considering,

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

, is call’d the old man, and the body of fin, Rorn.6.6.

The

The Gn tbat dwelleth in us, Rom.7.17. The body of death, Rom.7.24. The flesh, as opposite to the Spirit, and Grace, Rom.7.18,25. The Law of the members, Rom7.23. Col.3.5. A mans own luft, Jam.1.14. where 'ris expresly distinguifhed from actual sin, as being the procreant cause of ir.

2. Its iztual transgressions, where are co be considered,

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

Against the Law, even both Offending Tables of it.

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

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

Secondly,

L 3

Secondly, Contrition, Godly forrow, brokerneß of beart for sin. To be sorry for what we have done amise, is something cowards repencance, but it is not the whole of it. Gracious b. miliation, is a deep and hearty grieving for all our fins, and chat 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 sins 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 the soul, is such a sorrow, as fudas had his share in, and the

damned

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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 fin in a righe manner. Godly sorrow is voluntary. The soul is active in it, prayes for such a melting frame, is thankful for it, is best pleased when the heart is soft and tena der, and deeply affected for its fins and offences against God. 'Tis not so in worldly sorrow; for in that we are meerly 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 hate all sin. Now the reason why chere is such an universal

, hatred, in the crue penitent against all fin, is

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

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those particulars before mentioned. He sees plainly thac 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 bicter, 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 fin. Every true penitext is bɔund to make private confession of his fins to God, praying earnestly for the pardon of ché. For

1. By this means the soul is brought into a dislike of sin. Confession 'tis an act of mortification: 'Tis the Spiritual vemit 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 fin, we accuse our felves unto God; take shame to our filves, judge and condemn our selves before him, humbly acknowledging we are worthy of all his

curses,

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