The truly blessed man, or, The way to be happy here, and forever being the substance of divers sermons preached on Psalm XXXII / by Samuel Willard.

The distress of a Conscience burdened with Sin.

DOCTRINE. I.

IT is a dismal distress to have a Conscience bur∣dened with the lively sense of the Guilt of Sin. It is indeed, of all burdens the most heavy and oppressing, none comparable to it, Prov. 18. 14. It is enough to dry up the moisture, and consume the bones, and put the man into incessant roaring. In clearing and confirming this Doctrine, we may enquire,

1. What it is that brings a man into great distress?

2. What evidence may be given to the truth of the DOCTRINE.

1. What it is that brings a man into great Di∣stress?

A. We may take a short account of this in three particulars.

1. Distress is properly a sinking or over bearing per∣plexity on the mind. There is indeed a distress that meer Animals may be in, arising from an impres∣sion made in their sensitive Spirits: but we are speaking of man•• who is a rational being, and acts according to the principles of reason. It is true, that which gives occasion for it, may be out∣ward and bodily, but the distress it self hath its great influence on the mind or soul: and it is by

reason of perplexity that is in it. For, let a man meet with what he may, yet so long as the mind is quiet, he is not distrest; and it must be some∣thing that over bears, or is too hard for him, for whiles he can stand steadily under it, and sinks not nor is staggered by it; it doth not amount to a distress: Hence this condition is set forth by such expressions, Psal. 31 9, 10. 38. 8, 10. 142. 3. When a man is in trouble, and his Spirits give in and fail him, then he is distressed.

2. That which giveth being to this distress, is some evil either felt or feared The cause of it is always something that is really evil, or apprehended to be so. It either shuts up the Spirits, that they cannot get out, or it breaks them in pieces, that they ca•• not be gathered up: and that must needs be some evil; that which is good, and so apprehended, di∣lates them, and makes the man ready chearfully to entertain it. Man hath in him a natural a verse∣ness to evil, which makes him afraid of it, when he sees it coming, and burdened with it when it is upon him: hence he would willingly fly from it, and if he cannot, it troubleth him; he counts it to be hurtful to him, and from the apprehension of this ariseth his distress: hence evil and bitter are put together, Jer. 2. 19.

3. That this distress is greater or less from the considerations of the evil that gives being to it. And this hath a respect either to the evil it self, or the apprehension that the man hath of it in his mind.

1. In respect of the evil it self. And here are three things.

1. The Nature of the Evil. Though all are evil, and so have a tendency to become distressing, yet there are two sorts of them, some are bodily, some are spiritual; & although men that are immerged in sense, are apt to be more surprized & perplexed with the former; yet the latter are in themselves most terrible, and when aright conceived of, most distressing, Prov. 18. 14. And in this respect Sin is, in its own nature of all the most distressing, because it is the worst and most pernicious: and so Spiritual Plagues are the most terrible of all.

2. The degree of it. There are different mea∣sures in those Evils that men are liable to, some are lighter, others are heavier. Some are so easy to be born, that though there be some inconveni∣ence in them, yet the Spirit is not over-born by them, and so they are not distressing; others are heavier, and harder to bear, and out bid the man: God therefore so expresseth the Judgment that he was about to bring on them, Ezek. 7. 5.

3. The prospect the man hath of the issue of the E∣vil. The only inward support which a man in distress hath, is in his Hope. If he hath a pros∣pect of an end of his trouble, it gives him some∣thing to feed upon, that is of the nature of a Cor∣dial; and though it should be long first, yet it helps to bear more patiently: but when he feels the weight, and sees no end of it, it then makes it insupportable. Despair under trouble is the height of distress; it is a deadly discouragement, when it cometh to say as they, Ezek. 37. 11. Our hope is lost.

2. In respect of the apprehension the man hath of the Evil on his mind. Every thing is to the mind of man, as he resents it. If the man be ignorant of the Evil, he is not troubled about it; if he under∣standeth not the evil in the thing, he maketh a light matter of it, and that is the reason why Fools make a mock of sin, Prov. 14. 9. Which they would never do, if they knew the world of mischie•• there is in it. On the other hand, when men do over value the evil in the thing, it makes lighter troubles the more distressing; which is the reason why worldly crosses more perplex men, then Spi∣ritual Plagues, and the loss of a creature comfort more oppresseth them than the loss of a Soul.

2. It now follows to shew the truth of the Do∣ctrine, or evidence that a Conscience thus bur∣dened, is a dismal distress. For which let the•• three Considerations be laid together.

1. From the nature of Guilt. The right conside∣ration of what is in it, will make it appear a di∣stressing thing. We have before considered what it is, and there are three things in it which afford matter of distress to the man.

1. The consideration of the penalty it self, which by is bound to undergo, i. e. All the miseries that are contained in the Threatning. Guilt binds upon the man all the Curses that are written in the Book of God; and what a terrible burden is this? there are all the sorrows that men are exposed to in this life, which are uncountable and astonish∣ing: and there are all the punishments in another World, to be suffered in the place prepared o••

purpose for the setting forth the triumph of Re∣venging Justice, over those whom God hateth, and will himself be to them a Consuming Fire,; and the Emphasis of it is in the extremity of it, a Fire unquenchable, a Worm that dieth not; and therefore called, Everlasting Burnings, Isa. 33. 14.

2. The Consideration of the strength of the Obligati∣on. Guilt is a prison that holds the man fast: the ••ars of it are too strong for the whole Creation to be able to break: the powerful hand of Omni∣potency, keeps them in, and the watchful eye of Omnisciency guards them, so that there is no possi∣bility of making an escape: the Sentence declar∣ing them Guilty is positive, Gen. 2. 17. The God who hath declared it is of One Mind, and cannot re∣pent: He hath said the Sinner shall Dy, and he will accomplish it, either in him or his Surety. The Holiness and Justice of God stands prest to prosecute the Sinner to the utmost, and will not fail of doing it. By Guilt the Sinner Falls into Gods Hands, and that is a fearful thing. Heb. 10. 31.

3. The Consideration of the danger which by reason of Guilt, the man is every moment exposed unto: It lays the Sinner open to present Execution. There is no time prefixed in the Law, how long it shall be before the Sentence shall take place, and fall on the sinner in its whole weight. He is no sooner a Sinner, but Guilty, and no sooner Guilty but ex∣posed, and God may, if he please, in that instant Arreign, Judge, Condemn, and Damn him; all the Patience extended to him, is of meer Sovereignty. God may call a Court when he will, and proceed

upon him, and he is to expect it continually: the threatning is to the very Day, Gen. 2. 17. There is no safety, and consequently no Peace, Isa. 57. ult.

2. From the nature of Conscience. I shall here only consider it from its Office to bind this Guilt upon the man, and distress him with it, and when God sets it to its work, it will do it to purpose; here,

1. Conscience is a Statute Book. In it are en∣graven the Laws of God, by which men are to be Judged, and there they are to be read. These re∣cords are much blurred in natural men, however, meer Heathen have enough to convince, and conse∣quently to condemn them: they are said to be•• Law to themselves, Rom. 2. 14. Conscience not only tells them this is a Sin, and that a Duty, but also that there is such a recompence due to sin in Justice, it testifyeth both to the Law, and the equity of it, Rom. 1. ult. 2. 1. And when Conscience hath been enlightned by the Word, it is yet more fitted to discharge this Office.

2. Conscience is a Register. It is a Book of re∣cords in which all matters of fact are fairly written and reserved. Man may for the present have for∣gotten a great many things, but they are faithfully entred in the rolls of Conscience, and he shall there read them sooner or later: they are there graven indelebly, As with a Pen of Iron, and point of a diamond, in the Rock: and not one sin that he was ever Guilty of, but is there upon the file, to be produced against him, for which reason it is called a Book, Rev. 20. 12.

3. Conscience is a Witness to matters of fact.

And this it is in all the Circumstances; and as good 〈◊〉〈◊〉 ten thousand, being privy to all, standing by, ••oking on, and writing down the most Secret Sins, ••m. 2. 15. And it will not, dares not withold its ••estimony, when God commands it to declare: ••he lay the matter before it; it will not be silent, 〈◊〉〈◊〉. 8. 9. Nor will the man dare to deny, when ••onscience stares him in the face and terrifyeth ••m.

4. Conscience is an Accuser. This is one office 〈◊〉〈◊〉 bears under God, Rom. 2. 15. And though, for ••e present, men bribe and baffle their Consciences, ••d make them to hold their peace, yet they will ••ertainly betray them; and when there is neither ••an, Angel, nor Devil appears, to lay any thing 〈◊〉〈◊〉 their charge, this will haunt them with its re∣••ections, and give them no rest. Yea, how often ••oth it blab all, and force a confession from them ••efore men.

5. Conscience is a Judge. It hath and keeps a Court in the man, in which it arreigns, tries, and ••ndemns him; and when God gives it a Commis∣••n of Oyer and Terminer, it will do it to purpose, 〈◊〉〈◊〉 Joh. 3. 20. It calls the man to its bar, lays open ••is case, indicts him, maketh him to hold up his ••and, convinceth him effectually, and then passeth ••he Sentence of the Law formally upon him, and ••o he stands Condemned. We have this instanced ••n David, 1 Sam. 24. 10. In Josephs brethren, Gen. ••2. 21, 22. In Judas, Math. 27. begin.

6. Conscience is also an Executioner. When it ••ath done the Office of a Judge, it then, falls upon

the man, and rends and tears him. This is the Worm that dies not, Mark 9. 43. It begins to feed upon him here in this world, it fills him with hor∣rour, and many times precipitates him into mis∣chief. Now all this process of Conscience in the Sinner, is built upon the Guilt that lyeth on him•• and so tells us how much there is in it to distre•• the man, because it provides this work for Con∣science, but for which it would be his Friend, and speak peace to him.

3. From the impression which this lively sence make•• upon the Conscience. The matter of this distress 〈◊〉〈◊〉 in the Guilt it self; and the Conscience is a sub∣ject fit to afflict the man with it; but the applica∣tion of it ariseth from this sense: so that though the man were quiet before, though his condition were the same, yet now he cannot be so. It is impossible but the man should be horribly distre••

For,

1. It fills him with astonishing Fear; and that is 〈◊〉〈◊〉 perplexing thing. Fear, when it only awakens ma•• to duty, and makes him cautiously seek to secur•• himself from danger, is good and profitable: b•• when it over-bears, and puts the man beyond th•• use of means, it is terrible, and yet such a fear is 〈◊〉〈◊〉 natural issue of this sense, Isa. 33. 14. Heb. 10. 27.

2. It puts him into Horrour of Conscience. It fil•• him with amazing Agonies in his mind. Th•• made Cain cry out, Gen. 4. 14. My punishment 〈◊〉〈◊〉 greater than I can bear. It fills him with consterna∣tion, as Saul, 1 Sam. 28. 5. Conscience having read him his doom, he now looks upon God arme••

with Vengeance coming against him, finds him∣self at the brink of the pit; he looks over, and there sees the amazing miseries, which he is just ready to fall over into, which fills him with inex∣pressible terrours, that ly heavy on him, like moun∣tains of lead.

3. This eats out the Comfort of every thing, and maketh all bitter to him. He is now a Magor Massa∣••, like Pashur, Jer. 20. 3, 4. And is ready with them, Rev. 6. 16. To tire mountains with cryes to fall upon him. He looks on every thing to be armed in Gods quarrel, and ready to sieze him for the terrible appearance of his Judge: and he knows not whe∣ther to go but is Restless as the Raging Sea, Isa. 57. 20. And who but he that is under it, can tell what 〈◊〉〈◊〉 distress it is?

USE. I. This might be improved for the re∣moving a cavil that is apt to be made, viz. If it be so, why do flagicious Sinners lead the merriest Lives, are they not so described? Job 21. 13. Psal. ••3. 4, 5. And how many are cheated by this de∣••usion. But let it be here observed.

1. They are all this while under Guilt. Their state ••s not better for their pleasancy: they are prisoners of Justice, under a Sentence of Death, and in dan∣ger of being turned into Hell the next moment. It ••s therefore a Spiritual frenzy that is on them, that makes them regardless of their danger.

2. They have a Conscience in them, though they stiffle 〈◊〉〈◊〉. A natural Conscience is inseparable from a Reasonable Creature; and though it be asleep for

the present, it may be roused, and when it is, it will do its work to purpose, and the more terribly, by how much more it hath been imposed upon: nor is it so asleep but that it keeps true records. When Guilt and Conscience meet together, there will be fearful work: and, unless men could. extinguish•• Conscience, which they never can, they will not always keep them from so meeting.

3. Hence there will a time come, when Conscience shall reflect on this Guilt, and then they will be 〈◊〉〈◊〉 distress. We are told there is such a time coming Prov. 1. 27. God did not put a Conscience in•• man for nothing, and he will make it do its Offi•• to purpose before he hath done with it. Though men do not, yet God doth See their day is comi•• and laughs at their present sport, Psal. 37. 13. And there is no escaping it.

4. This Reprobate sense is a fearful Judgment of G•• on profligate Sinners. Suppose they are brawn•• and have out grown the sense of reflexions; th•• is no priviledge, but indeed one of the awfule•• witnesses of Gods fearful anger, Rom. 1. 18. E•• 4. 19. Nor is there any thing that carryeth in it greater symptom of Reprobation.

USE II. See here one reason why Convers•• is called a Strait Gate. It is so, Mat. 7. 14. Th•• word implieth that which distresseth a man, b•• straitning and putting him to pain, and hence th•• Verb of it signifieth, To Groan. The work 〈◊〉〈◊〉 Conviction is the first work of the Spirit, Joh. 16. Now the Conscience is the Subject of this Con∣viction,

and the matter of it is the Guilt arising from sin, or Sin and Guilt which are inseparable, according to the tenour of the First Covenant; and though the way of the Spirit of God with Infants be to us a secret, yet in grown persons, who are Converted by the Word and Ordi∣nances, God leaves this Conviction upon them, in order to his drawing of them to Christ, and they are distressed by it; the next Invitation therefore is to such as are weary and heavy laden, Mat. 11. 28. The Spirit of God acts arbitrarily ••n measuring the degrees of this, and usually when men have been most notorious for sin, the distress is the greatest; but there are such impressions of it on all who are thus drawn, so as to bring them into a lost state, and make them apprehensively pe∣rishing: and by this means God embitters Sin to them, so that he may hereby make his grace the more welcome and acceptable to them; that being oppressed, they may cry out for help.

USE III. Let this help to bring secure Sinners into Distress. And Sinner! Beware of flying from it. How afraid are men of trouble of mind? how do they shun it? And how fearful are many of bringing them into it? how many preposterous courses are used to comfort them against it? Well, you that live in sin, and are quiet, that sleep and care not to be awakened; let me tell you, my hearts desire and prayer to God for you, is that he would bring you into this distress. Oh that you would think and consider of the Guilt that is

lying upon you; that you did but feel the Curse that is upon you for sin, and had the Sentence of Death and Damnation upon you. And be not angry at me for such wishes and requests as these are; for Consider,

1. You are certainly under all this Guilt, whether you will believe it or no. You brought it with you into the World, and if Christ hath not removed it by his Grace, it abides on you; yea, and you have encreased it by every sin you have commit∣ted since you were born: the least vain thought hath laid in more for your Condemnation; and if you are Guilty, you may well think what is like to become of you, if you so abide; that is one of Gods Attributes, as well as those that vain men feed their presumption with, Exod. 34. 7. That will by no means clear the Guilty.

2. Hence you will unavoidably be brought into Di∣stress sooner or later. Guilt will not always ly still, nor suffer the Conscience ever to be quiet; but there will be a time when you shall be roused by it to purpose; the Damnation of Guilty Impeni∣tent Sinners doth not slumber; the Sentence past will be Executed, the Wrath that is out against them will fall upon them; and then they will be in distress. When the Sinner shall have his eyes opened, and see himself just dropping into endless Woes, it will put him into agonies.

3. If now you were in distress, there would be hope you might do well for all. Christ is now exhibited in the Gospel, inviting all such to come to him. Shortly your distress will come too late for an es∣cape,

but now it may be a step to it. Next to the Joy over a Sinner that is Converted to God, is that of a Sinner in anguish of Soul, crying out, How shall I be Saved? And of all the sights in the World, there is none more dreadful, than to see a Sinner manacled with the Chains of Guilt, and unconcerned as if nothing ailed him.

USE IV. Let this serve to direct distressed Sinners what to do. This will follow to be particu∣larly spoken of afterwards; here only in general. Are there any that can on experience feal the Truth of the Doctrine, and say, I am the person that you speak of, I find all to be true that you tell me; nay, there is none that can tell the load, the burden that my afflicted Soul is sinking under, and is there ever a word of relief to be spoken, that may under-prop me? To such let me say.

1. There is hope in Israel concerning this thing. As he, Ezra. 10. 2. God hath in rich mercy pro∣vided one to give succour to such, and this is the good news which the Gospel declares; he was Anointed to it, read how his Commission runs, Isa. 61. begin. And he is Mighty to Save, Chap. 63. 1.

2. Hearken then after the counsel that he shall give you, and resolve by his help to follow it. There is a way for the obtaining of this, and though his grace only is sufficient to lead us into it, yet he calls upon you to hearken to, and wait up∣on him; and if you find your hearts enclined

to this, you may be encouraged to hope for an•• escape. What is incumbent on you in this affair will fall to be discoursed, at Verse 5.