The terror of the Lord, how will it appear, when he shall be revealed from heaven with his mighty angels in flaming fire, taking vengeance of them that know not God, and that obey not the gospel of our Lord Jesus Christ! 2 Thess. i 7, 8, 9.

The terror of the Lord, how will it appear, when his wrath shall burn and flame out like an oven, or a fiery furnace before him, while the wicked stand in his sight! Matt. xiii. 50.

The terror of the Lord, how will it appear, while his angels at his command shall gather the wicked to burn them! "As the tares are gathered and burned in the fire, so shall it be in the end of the world. The Son of Man shall send forth his angels, and they shall ga-. ther together out of his kingdom all things that offend, and them that do iniquity, and shall cast them into a furnace of fire, where there shall be wailing and gnashing of teeth," Matth, xiii. 40. 41. 42. Who can

conceive this terror! much more unable are men to express it with tongue or pen; yet the truly penitent and sin-confessing Publican, hath apprehension so far thereof, by the word of the testimony, that it driveth him to God, with a confession of sin, for an interest in God's mercy. But,

4. To right and sincere confession of sin, there must be a conviction of a probability of mercy. This also is intimated by the Publican in his confession; "God (saith he) be merciful to me a sinner." He had some glimmerings of mercy, some conviction of a probability of mercy, or that he might obtain mercy for his pardon, if he went, and with unfeigned lips did confess his sins to God.*

Despair of mercy shuts up the mouth, makes the

heart

* As every good and perfect gift cometh down from God, so does every valuable grace and blessing proceed from him. God is beforehand with the sinner, in drawing him to the Saviour, after having given him a sight of his wretchedness and poverty. The mercy of God has not only a quick eye to spy out a penitent, but a swift foot to run and embrace him.

heart hard, and drives a man away from God; as is manifest in the case of Adam and the fallen angels. But the least intimation of mercy, if the heart can but touch, feel, taste, or have the least probability of it, that will open the mouth, tend to soften the heart, and to make a very Publican come up to God into the temple, and say, "God be merciful to me a sinner."

There must then be this holy mixture of things in the heart of a truly confessing Publican. There must be sound sense of sin, sound knowledge of God, deep conviction of the certainty and terribleness of the day of judgment, as also of the probability of obtaining mercy. But to come to that which remains; I told you that there where two things that did make unfeigned confession hard. The first I have touched upon.

Secondly, And now the second follows: And that is, some private leaning to some goodness a man shall conceit that he hath done before, or so, doing now, or that he proposeth to prevail with God for the pardon of sins. This man, to be sure, knows not sin in the nature and evil of it, only he has some false apprehensions about it. For where the right knowledge of sin is in the heart, that no man sees so much evil in the least transgressions, as that it would break the back of all the angels of heaven, should the great God impute it to them. And he that sees this is far enough off from thinking of doing to mitigate, or assuage the rigour of the law, or to make pardonable his own transgressions thereby. But he that sees not this, cannot confess his transgressions aright; for the confession consisteth in the general, in a man's taking to himself his transgressions, with the acknowledgement of them to be his, and that he cannot stir from under them, nor do any thing to make amends for them, or to palliate the rigour of justice against the soul. And this the Publican did when he cried, "God be merciful to me a sinner."

He made his sins own he stood before God in them, accounting that he was surely undone for ever, if God

did not extend forgiveness unto them. And this is to do as the Prophet Jeremy bids; to wit, only to acknowledge our iniquities, to acknowledge them at the terrible bar of God's justice, until mercy takes them out of the way; not by doing, or promising to do, either this or that good work. And the reason of this kind of

confession is.

1. Because this carrieth in it the true nature of confession; to confess, and abide under the crimes confessed, without shifts and evasions is the only real simple way of confessions. "I said, I would confess my transgressions to the Lord;" and what then, "thou forgavest the iniquites of my sin," Mark, nothing comes in betwixt confession and forgiveness of sin, Psal- xxxii. 5. nothing of works of righteousness, nothing of legal amendments, nothing but an outcry for mercy; and that act is so far off from lessening the offence, that it greatly heighteneth and aggravates it. That is the first reason.

2. A second reason is, Because God doth expect that the penitent confessors should not only confess, but bear their shame on them;" yea, saith God, “be thou confounded, and bear thine own shame:" when God takes away thine iniquity, "thou shall be confounded, and never open thy mouth more, because of thy shame,' Ezek. xvi. 52, 54, 61, 63. We count it convenient that men, when their crimes and transgressions are to be manifested, that they be set in some open place, with a paper, wherein their transgressions are inserted, that they may not only confess, but bear their own shame. At the penitential confession of sinners, God has something to do; if not before men, yet before angels, that they may behold, and be affected, and rejoice when they shall see, after the revelation of sin, the sinner taken into the favour and abundant mercy of God,

Luke xv.

3. A third reason is, for that God will, in the forgiveness of sin, magnify the riches of his mercy; but this cannot be, if God shall suffer, or accept of such

confession

confession of sin, as is yet intermixed with those things that will darken the heinousness of the offence.

That God, in the salvation, and so in the confession of the sinner, designs the magnifying of his mercy, is apparent enough from the whole current of scripture, and that any of the things now mentioned will, if suffered to be done, darken and eclipse this thing, it is evident to reason itself.

Suppose a man stand indicted for treason, yet shall so order the matter, that it shall ring in the country, that his offences are but petty crimes; though the king shall forgive this man, much glory shall thereby redound to the riches and greatness of his mercy. But let all things be naked, let nothing lie hid or covered, let sin be seen, shewn, and confessed, as it is in the sinner himself, and then there will be in his forgiveness, a magnifying of mercy.

4. A fourth reason is, for else God cannot be justified in his sayings, nor overcome when he is judged, Psal. li. Rom iii. God's word hath told us what sin is, both as to its nature and evil effects. God's word hath told us, that the best of our righteousnesses are no more than filthy rags. God's word has also told us, that sin is forgiven us freely by grace, and not for the sake of our amendments: And all this God shews, not only in the acts of his mercy toward, but even in the humiliations and confessions of the penitent; for God will have his mercy to be displayed even there where the sinner hath taken the first step toward him: "That like as sin bath reigned unto death, so grace might reign through righteousness unto eternal life, by Jesus Christ our Lord," Rom. v. 21.

5. A fifth reason is, because God would have by the Publican's conversion, others affected with the displays and discoveries of wonderful grace; but not to cloud and cover it with lessening of sin.

For what will such say when sin begins to appear to conscience, and when the law shall follow it with a voice of words, each one like a clap of thunder? I say, what

will such say, when they shall read that the Publican did only acknowledge his iniquity, and found grace and favour of God? That God is infinitely merciful to those or to such as in truth stand in need of mercy. Also, that he sheweth mercy of his own good pleasure, nothing moving him thereto.

I say, this is the way to make others be affected with mercy, as he saith, by the Apostle Paul," But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus; that in the ages to come he might shew the exceeding riches of his grace, in his kindness to us-ward (or towards us) through Christ Jesus," Eph. ii. 4, 5, 6, 7. You may also see that 1 Tim. i. 15, 16.

6. Another reason of this is, because this is the way, to heighten the comfort and consolation of the soul, and that both here and hereafter. What tendeth more to this, that for sinners to see, and with guilt and amazement to confess what sin is, and so to have pardon extended from God to the sinner as such? This fills the heart; all ravishes the soul; puts joy into the thoughts of salvation from sin, and deliverance from the wrath to come. "Now they return and come to Zion with songs, and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow, and sighing shall fly away," Isa. xxxv. 10. Indeed the belief of this makes joy and gladness endless.

7. Besides, it layeth upon the soul the greatest obligations to holiness: what like the apprehensions of free forgiveness, (and that apprehension must come in through a sight of the greatness of sin, and of inability to do any thing towards satisfaction) to engage the heart of a rebel to love his prince, and to submit to his laws?

When Elisha had taken the Syrians captives, some were for using severities towards them; but he said,

Set