The necessity of acknowledgment of offences, in order to reconciliation. Set forth in a sermon, preached at Boston, July 3rd. 1701. Being the lecture day. / By Solomon Stoddard, Pastor of Northampton.

The necessity of acknowledgment of offences, in order to reconciliation. Set forth in a sermon, preached at Boston, July 3rd. 1701. Being the lecture day. / By Solomon Stoddard, Pastor of Northampton.

Table of contents

Title page

THE Necessity of Acknowledgment of OFFENCES In order to RECONCILIATION.

DOCTRINE.

USE I.

USE II. OF REPROOF.

USE III.

USE IV. Of EXHORTATION.

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The Necessity Of Acknowledgment of OFFENCES, In order to RECONCILIATION. Set forth in a SERMON, Preached at Boston, July 3rd. 1701. Being the LECTURE DAY.

By SOLOMON STODDARD, Pastor of Northampton.

Boston, in N. E. Printed by T. Green, 1701.

THE Necessity of Acknowledgment of OFFENCES In order to RECONCILIATION.

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Hosea V. ver. 15. the former part of it.

I will go and return to my place, till they Acknowledge their Offence.

THE Gracious Presence of GOD with His People is the foundation of their happiness; it is from thence that they are provided for, that they are protected, that they are healed, and that they do enjoy liberty: this is that which makes them multiply, and makes them rich and victorious. And the taking away of the [Page]Presence of God, opens a door to abundance of misery. Hos. 9.12. And woe also unto them, when I shall depart from them. Deut. 31.17. Are not these evils come upon us, because our God is not amongst us? This is that which God threatens here. Both Judah and Israel were grown very Corrupt, and here God doth denounce His wrath against them.

Where mind;

1. The Evil threatned, I will go and return to my place: there is another expression of the same importance, ver. 6. He hath withdrawn himself from them. The phrase is figurative; as if He should say, I will shut up my self in Heaven, and not come near you, to help you: I will absent my self and leave you destitute of my presence.

2. The continuance of this, Till they acknowledge their Offence. Hebr. Till they be Guilty. They were guilty already, God charges a great deal of guilt upon them: but the meaning is, till they own their Guilt. Their Sin here is called their Offence: sometimes Sin is called Evil; being denominated from the nature of [Page]it. There is no goodness in Sin, it is of an evil nature. Sometimes it is called Iniquity, because it is contrary to Equity; there is unrighteousness and inequality in it. Sometimes it is called Transgression, because contrary to the Law. When men sin, they transgress the bounds that God has set them. Here it is called Offence, because it is provoking and offensive to God, this is that which they must acknowledge, they must neither deny their sins, nor justify, or excuse their sin, but acknowledge them, and make confession of them.

DOCTRINE.

God will not be Reconciled to His professing People, till they acknowledge their Offences.

Many times a Corrupt people that have provoked God, are very backward to ownf their Offences. Many times instead of acknowledging them, they are justifying of them, and that under two notions; Either as matter of liberty or duty. Or, if they do not justify them, yet they excuse them: they find many considerations [Page]to alleviate their Guilt; but God will not be reconciled unto them, till they acknowledge their Offences. When they have offended God, it is very fair and reasonable that they should acknowledge it. & God will make them do so before he Pardons them. There may be some intermission of wrath & cessation of judgment, though they don't, but He will not be re [...]iled till they do. God is not backward to be reconciled to His People, that have wronged him, but yet he expects this: Jer. 3.12, 13. Only aknowledge thine offence.

Quest. 1. What offences must they acknowledge?

Answ. The offences of the Land. Not all the offences that are in the Land: many offences are secret & they cannot acknowledge them, some offences only being personal guilt but the offences of the Land, that the People and Countrey are guilty of, are to be acknowledged by them. So in the Text, they shall acknowledge Their offence. And there be many sins that the Land are guilty of, which must be owned.

As;

[Page] 1. Such prevailing sins as do not fall under the cognizance of Authority. When ever a people do manifest a Corrupt departed heart, an heart gone away from God; they break Covenant and are guilty: and this they may do when their carriages are not Criminal before men, nor Scandalous, as when they do not savour of a gracious, humble, believing spirit; but they savour much of vanity, worldliness, pride and unbelief; this is justly offensive to God. Mat. 16.23. Thou savourest not the things that be of God, but the things that be of men. The Land becomes Guilty thereby.

2. Such sins that have got such head, that Authority cannot suppress them. Sometimes sins get such head, that it is quite beyond Authority to suppress them; the ordinary course of justice is not sufficient to suppress them: people are got beyond the restraints of Authority, they are so over run with wickedness, that it is quite beyond the power of Rulers to reduce them; they rise up against their Rulers. In this case, God imputes Iniquity to the Land, & takes the case into his own hand, He judges and punishes them himself, as Hum. 14.10. Num. 16.2, 3.

[Page] 3. Such sins as are not duly witnessed against. Sometimes there is a great deal of Iniquity in the Land, and yet there is little testimony born against it; those that know the thing will not complain: they will talk of it, and blast the names of others; but don [...] [...]ke care that the thing may be punished. If they know a thing in a man that they are angry with, they will complain: but, if he be a Friend, they won't. Sometimes the man is above them, and they are afraid to do it; sometimes the man knows as much by them, and they dare not. In this case, the sin becomes the sin of the Land. So if there be complaint, and Rulers don't bear a testimony; Deut. 13.5. Rev. 2.20. I have a few things against thee, because thou sufferest that woman Jezabel.

4. The sins of Rulers. When those that are in Supream power, carry themselves corruptly, it is not only their sin, but the sin of the Land. A people is considered as a Body politick, they are Jointly in Covenant with God; and the Sins of Rulers makes the Land Guilty. Saul's slaying of the Gebeonites brought a Famine upon Israel. 2 Sam. 21. David's Sin brought [Page] the Plague upon Israel. 2 Sam. 24.10. If Rulers do acts of injustice, carry Proudly, or Prophanely, it is imputed to the Land: and the Land suffers on that account. If other men don't approve of the thing, or connive at it, but in their places witness against it, yet the Land is Guilty.

Quest. 2. Who must acknowledge the Sins of the Land?

Answ. 1. The Rulers. As long as the Rulers carry Badly, God will not be reconciled to the Countrey. God doth expect that they should acknowledge their own iniquities, and the iniquities of the Countrey; if they do justify or excuse the sins of the Countrey, no wonder if others do follow their example. However, their impenitency will be imputed; though they be great men, yet it is not beneath them to acknowledge the Sins of the Land: they won't be excused, because of their state and greatness. Acknowledging of iniquity is not the work of the common People only, but the work of principal Rulers. David did so, 2 Sam. 24.10. so did the King of Nineve, Jon. 3.6, 7, 8. so did Josiah; and [Page]the contrary carriage in Zedekiah, did greatly provoke God. Jer. 36.24. Yet they were not afraid, nor rent their garments, neither the King, nor any of his Servants, that heard all these words.

2. The Body of the People. It is not expected by God, that every one of the people should acknowledge there offence; It is a rare case, but that there be some perverse people, which will not be sensible of the provocations of the Land; but the body of the people must do it. If the generality of the people be obstinate, & stand in the justification of themselves, the anger of God will continue; God expects that there should be a general acknowledgment of their offence. Commonly there be some mourners that are lamenting and bewailing the sins of the Land, and they shall procure mercy for themselves. Ezek. 9.4. Set a mark upon the foreheads of the men that Sigh and that Cry for all the abominations, that are done in the midst thereof. But in order to reconciliation, there must be a general acknowledgment of the offence. Judg. 10.10. The Children of Israel Cryed unto the Lord, saying, we have Sinned, &c.

[Page] Quest. 3 How must they acknowledge their Offence?

Answ. 1. They must acknowledge some things in General and some in Particular. The things that provoke God are of two sorts; sometimes it is a course of Iniquity: so a way of Pride, Voluptuousness, or Superstition; and then the things are to be acknowledged in the general; it is impossible to descend to all particular acts; but it is fit it should be done as particularly, as the thing will admit. Dan. 9.5, 6. We have Sinned, and committed Iniquity, and have Rebelled, neither have we hearkned to thy Servants the Prophets, &c. Sometimes the provocation is some particular evil; as the making of the Golden Calf, the iniquity of Peor, Davids numbring of the people: and in this case, things should be acknowledged particularly; so did David, 2 Sam. 24.10

2. They must acknowledge them to God, and sometimes to Men. They are to be acknowledged before God in Prayer; they must come before God, and spread their iniquities in a way of Confession; they must fall down before God as Guilty. Psal. [Page]32.5. I acknowledged my Sin unto thee. Publick sins should be confessed Publickly. And many times also they should be Confessed unto men; as there is occasion; sometimes men do expostulate particularly with others, and tell them of their sins; and then they should be ready to acknowledge them 2 Sam. 12.13 And David said unto Nathan, I have sinned against the Lord. They may not stand in their justification, and plead for their sin. So many times, there is occasion to discourse of such practises, and then men should testify against them.

3. They must acknowledge them with Grief and Shame. Sometimes though men do acknowledge their sins, yet they have a stupid Spirit, and are insensible of their vileness: this is very offensive to God; He won't turn away from his Anger when it is thus. Jer. 3.3. Thou refusest to be ashamed. Jer. 6.15. Were they ashamed, when they had committed Abomination? Nay they were not at all ashamed, neither could they blush. So God expects they should be sorry for their sin. Psal. 38.18. I will be sorry for my Sin. But when men don't lay the thing to heart, are not sensible what they have [Page]done, the thing don't lie upon their hearts; Gods Anger will not be turned away. Their repentance must be at least visibly sincere repentance: when there is plain apparent mockery in their repentance & acknowledgments, Gods Anger will not be turned away from them.

Quest. 4. Why must they acknowledge their Offences, in order to Reconciliation?

Answ. 1. Till they acknowledge their Offences, they will not justify God in His Judgments. When people do in their hearts acknowledge their iniquities, they are under advantages to see the Righteousness of God in His proceedings against them. Exod. 9.27. The Lord is Righteous, and Land my People are wicked. But if they do not acknowledge their sins, no wonder if they murmure, and impute hard dealings to God, and think that God deals very rigidly with them. Men will be apt to lay the fault of judgments upon God, and not take it to themselves. Isa. 58.3. Wherefore have we fasted, and thou seest us not? Wherefore have we afflicted our Souls, and thou takest no knowledge? They will wonder at the severity of God, at least they won't see how much [Page]cause they have to justify God. If they see it is righteouss that they should be afflicted upon the account of some other things, that they do own, vet they don't see what abundant cause they have given God to be angry with them.

2. Till they do this, there is no hope of their Reformation. Men must reform their iniquities, before Gods anger do turn away. Isa. 9.12, 13. For all this, His anger is not turned away, but his Hand is stretched out still: For the people turneth not to Him that smiteth them. While sin is not reformed, the cause of judgment does continue: the Breach cannot be made up, while they walk in wayes of provacation; and this they will do, till they do acknowledge their offence. A particular person may reform, though he does not acknowledge his sin, he may do it from a spirit of compliance, he is loth to make trouble, and grieve others, or because his temptation is changed, now he is Married; or grown Old, and don't desire to do as formerly he did, or because he is convinced that it is a sin, yet is ashamed to confess it; but ordinarily there is no hope of bringing a Land to reformation, [Page]if they do not acknowledge their iniquities: acknowledging goes before forsaking. Prov. 28.13. He that Confesseth and Forsaketh shall find mercy.

USE I.

See hence, it is a very hard thing for a Corrupt People to be reconciled unto God. When once there is a breach made between God and his People, it is a difficult thing to have it made up. Sometimes they suffer abundance, before the the thing is taken up; they are under frowning dispensations for several Generations. When once the wrath of God begins to break out, no man knows when there will be an end. Psal. 90.9. All our dayes are pass'd away in thy wrath. When one calamity is over, another calamity comes. Isa. 9.12. His anger is not turned away, but his Hand is stretched out still. Scarce a year passes but there is wrath. How comes this about, not that people do not desire reconciliation, they are weary of the wrath of God, & could be glad to be quiet, and be let alone: neither is it that God doth lay any unreasonable terms upon them; for if they [Page]will own their faults and turn to Him, He will pardon them. But they are very backward to own their faults: sometimes they are restrain'd a little, and held in by Civil Authority, but they are not throughly convinced, nor heartily acknowledge their offences: Sometimes they are restrained by the Judgments of God, and appearances of Anger; but they don't acknowledge their offences: if there be some reformation, it is a forced thing, as 2 Chron. 34 32. They are told of their faults and reproved abundantly, but they go on and justify themselves, Hos. 5.2. Men will stand mightily upon the justification of themselves. Mal. 6 3. Mal. 7. Wherein shall we return? And if they do more readily own some of their offences, yet there be others, that they will not be perswaded to acknowledge;

For,

1. They have many Carnal reasonings to justify themselves. They stir up their wits to plead for their sins: and it is no hard thing to say a pretty deal for many sinful practices. Sometimes they will say, where is any such thing forbidden in the Scripture, what Rule do they break, they find no Scripture that Condemn [Page]such a practise? Whereas there be abundance of sins that are not Totidem ve [...]bis, Condemned in the Scripture. Sometimes they pervert some Scripture to prove the lawfulness of their practice; as he, 1 Sam. 24.4 Sometimes they plead Tradition; this has been counted lawful or duty by our Fore-fathers. Mat. 15. [...] Sometimes they plead there is no harm in such a practise, it is an innocent thing, it is not contrary to justice or honesty, or sobriety, or modesty, or any moral rule Sometimes they plead there is conveniency in it, there is advantage & benefit by it. Sometimes they plead necessity, there is no avoiding of it, without incivility; or without wrong to their estate, or without making of themselves ridiculous.

2. They are Proud, and don't love to confess. Men are of an haughty Spirit, and can't endure to do any thing that will touch their Honour, they can't abide shame. M [...]c. 2.6 It will be a great reflection upon them, if they should own their offences, Reproach is a thing that will break the heart, they cannot bear to be slighted or contemned; this makes them backward to own their offences: If they [Page]own this to be Pride, or Covetousness, then they must own that they have been in an Error; they have been Fools these many Years, in judging otherwise: they cannot abide to own as David did, that they have done foolishly. 2 Sam. 24.10. Men will think that they as subject to mistakes as other men, and will lay no great weight upon their judgment: if they should speak confidently in other cases, men will be ready to fling it upon them, that they were confident formerly, but fain to come back again; it will expose their Profession to contempt, they use to declaim against the Pride of the Countrey, & tell men that they brought down the Judgments of God by their carriages: and if they acknowledge, men will say the like of them, from their own acknowledgment; they can't tell how to bear it that others who have contended with them about it, should get the victory over them, that they must stoop and put honour upon them, that have vexed them about that matter many a time.

3. They love their Sins, and are unwilling to reform. If they do acknowledge their sins, they must reform; it would be madness [Page]to acknowledge them, and yet persist in them: if they should do so, they should expose their Names, and wound their Consciences too: they will lie under a necessity of reformation, and this is hard to comply with; they can't tell how to leave off their ill practises, they have been wonted to them, and much of their comfort depends on them; it is as a right Eye to them: it is hard breaking an evil custome. Their bodies are habituated to some sins, and crave them, they can't tell how to leave them off: they have found a great deal of sweetness in that way, and so hancker after them. Some sins are profitable to their Estates, and they are so Covetous, they can't tell how to leave them off; they are afraid they are afraid they shall come to Poverty. Some sins are for their Honour, and if they should leave them off, they should be despised: if every Body else would reform, they would be contented, but if they do and others do not, they shall be ridiculous. They are very unwilling to reform. Jer. 8.5. They hold fast deceit, they refuse to return: Hos. 5.4. They will not frame their doings to turn unto their God.

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USE II. OF REPROOF.

To those that are backward to acknowledge their Offences: God has taken great Offences at His People here, and has testifyed against us by many awful judgments, and under these dispensations, men run into two extreams: Some out of an over-timerous spirit, own guile where there is none; when scared they Condemn this and that practice, and then after a while return to it again: but the more general fault is, that men are backward to fall down as guilty before God; but hold up their heads as they, Jer. 2.35. Thou sayest I have not sinned. There is a self justifying spirit, they don't fall under reproof. Mal. 2.7. Ye said, wherein shall we return? They are exceeding backward to acknowledge their offences; they shut their eyes against the light; when conviction is set before them, they are rejecting of it. Joh. 3.20. They come not to the light, lest their deeds should be reproved. Some men make themselves as blind as Moles: Sometimes they think there be as wise men, who allow this and that practice, as any who condemn it. Jer. 44.17. And they suspect, [Page]that it is some Corrupt affection, that makes other men to be so zealous against it. Jer. 43.3. Baruch the Son of Neriah, sets thee on to say, go not down into Egypt They are cavilling away the authority of all Convictions; and devising pretences to bear out themselves in their evil wayes: Besides they harden themselves in their way, and though they discern some evil in it, yet won't fall flat down before God, and abase themselves, they say these things are small things, and they don't think that the wrath of of God goes out against the Land upon the account of such trifles. So they say that there be abundance in the Countrey that are more faulty then they, others are ten times as guilty as they, and so neglect to humble themselves.

Consider;

1. This is a great hindrance to the Conversion of some men. Some persons wonder what the matter is, that these are not Converted; yea, it may be, the men themselves wonder at it: and they think the reason is, because God don't intend to have Mercy upon them, and so he rejects all Prayers; but it may be the reason is, because you won't acknowledge your [Page]offence So it is with some, there is some evil way that they seek to smother, they hide some Iniquity under their tongue, they don't pour out their Soul like water; there is some way of Pride, or injustice, or voluptuousness that they won't own; if they would confess them, and forsake them, they might be Converted. Prov. 28.13. He that confesseth and for saketh shall find Mercy.

2. This shews a great deal of Hypocrisy in your Religion. You do perform many Religious services, & make many Good confessions and prayers, and lament the sinfulness of the Land if it were all sincere, it would be exceeding commendable, but so far as you are backward to acknowledge your offences, so far you have an Hipocritical heart. You pray, as Psal. 86.11. Teach me thy way: but you are unwilling to learn; you bewail your Ignorance, but you are backward to receive Conviction; You lament your Sins, but you are loth to part with them. Then there is much want of Sincerity in the shews that you make; You are not [...] good as you seem to be, and had need attend that Rule, 1 Pet. 2.1. To lay aside all Guile and Hypocrisies.

[Page] 3. This makes your Prayers less prevailing with God. It is a great benifit to have mens Prayers prevail. Men Pray for many things for themselves, their Children, their Neighbours and the Church of God; but this is a great hindrance to the success of their Prayers. Men are careful that they may not hinder the success of their Trading and Husbandry: so they had need be careful that they do not hinder the success of their Prayers. But this hinders their success, if you be backward to hear God, He will be backward to hear, Zech. 7.13. As He Cryed and they would not hear, so they Cryed, and I would not hear, saith the Lord of Hosts.

4. This is one reason of the continuance of the wrath of God. The anger of God is lengthned out wonderfully, we have but little experience of Publick prosperity; there has been a succession of Judgments Year after Year, for a long time, several means have been used to prevent Gods Judgments, Fasts have been Proclamed, Laws have been made, men have renewed Covenant, and yet we are an afflicted people. This is the reason of it, men do not acknowledge their Sins, but stand in [Page]the justification of them; they won't own this and that to be a sin, and so the anger of God continues, Hos, 5.15. I will return to my place, till they acknowledge their offence.

5. This exposes men to such gress sins, as will bring them to shame. Men run upon the borders of gross sins, and won't own a fault in it; they are in danger hereby to fall into gross sins: they throw themselves into Temptation, and they provoke God to leave them. Dinah goes a gadding, and gets a blot. Gen. 34.1, 2. Some indulge themselves in dalliances, and expose themselves to Fornication. Some indulge themselves in going to Publick Houses, and expose themselves to Drunkenness thereby. Some indulge themselves in lying in Debt, and so expose themseves to Falshood in excusing of it: smaller sins prepare the heart to commit greater; little wedges make way for greater.

USE III.

Ezamine, whether We in this Countrey do acknowledge our Offences? We have our dayes of Humiliation, and do pretend [Page]to acknowledge our offences: it is very well if we do, it is a sign that God hath touched our Hearts, and that mercy is at hand: But if it be otherwise, God will not be reconciled to the Countrey. I would take it for granted that there be a number that have a care in this matter, and though we can do no duty perfectly, yet have an upright and hearty spirit this way. But is this the general Spirit of the Countrey?

In order to our discerning of this;

1. Distinguish between acknowledging the offencee of other men, and owning our offences. Some People are very zealous in confessing the sins of their Neighbours, and they bewail the rudeness of Young ones, and the Prophane spirit that is in the Land, and the Licentious courses that do prevail in the Countrey, and mens rejecting of the Gospel: but it may be, they do not so much as in Secret bewail their own iniquities, their Covetous practises, their breaking their word with men, & other iniquities; they Cry out against the Pride of the Land, but are not sensible of their Sins, in suffering Pride in [Page]their own Children: they confess the Sins of Rulers, but not their own murmuring, Spirit, they confess Prophaneness, but are not sensible of their own froward, stubborn Spirit, whereby they dishonour their Profession: This is not right, 1 King 8.38. Which shall know every man the Plague of his own Heart. Psal. 18.23. I kept my self from mine iniquity.

2. Distinguish between acknowledging the common infirmities of mankind, and owning our own iniquities. There is no man in the world, but has cause to acknowledge himself guilty of all depraved dispositions; the best man in the world is Guilty of Pride, Covetousness, Envy, want of Love to God and Man: And men can bear to have Ministers reprove them for such things and not be angry; but many times if they come to particulars, they are toucht and vext; so men can bewail, in the general, the Corruption of their own Hearts, but there be many particular actions, wherein they manifest a spirit of Unbelief, Covetousness, Envy, Discontent and Carnal Affection, that they stand up in the justification of: and when they are before God, they say not [Page]one word of those things, and in their discourses with Men, they justify those actions. Jon. 4.9 I do well to be angry to the very Death.

3. Distinguish between owning some particular gross act of Sin, and those wayes of sin, that we are carried away with. Sometimes a man in earnest discourse, speaks something that is false, and he is much troubled and afflicted with it, or he has been dreadfully transported with passion, or he has neglected secret Prayer, and he is very sorry for it; but there be many wayes of Sin that he is addicted unto, his Carriage is generally too light and vain, does not become a man of his Profession: or he is commonly of a pinching Spirit, or he carries Frowardly in his house, or he spends his Time unprofitably, or he don't Govern his Family as he should, or he is much tainted with a proud Behaviour, and don't go Mourning upon these accounts. 2 Chron 15.17. The high places were not taken away.

4. Distinguish between owning of Offences, and owning them with an excuse. [Page]Some men say, it is to be lamented that there are such things; such and such practises are not right; but they can't tell well how to prevent them: they think such dresses are Pride, but they are under a necessity to suffer them; their Children will be ridiculous, and they shall have no quietness if they donot connive at them. So they think such Liberties are too much: For Maids and others to be abroad in the Night, it is not a fitting thing, but they say, it is the way of the Town, and so they must comply. So they think every man should have his own, but they are Poor and behind hand, and have many necessaries to provide, they must tarry another Year: And so they hope that God will not impute it to them; if the case were with them as with some others, they would do it; but they have their Excuses. Exod. 21.22. Thou knowest this People that they are set on mischief.

5. Distinguish between owning Old Sins, and such as present Temptations lead to. When the Man is Married, he much Condems the wayes of Young People, their [Page]running out in the Night, and their wanton dalliances. And when he is Old, he much Condemns the Prodigality of Young ones, and their vain Courses; but there be other things that his present condition does expose him unto: Now he is so Covetous, that he can hardly find time to Pray; he carries himself impatiently, and is not sensible of his present Sin. 2 Chron. 28.10. Are there not with you, even with you, Sins against the Lord your God?

USE IV. Of EXHORTATION.

To acknowledge your Offences. I have no reason to urge you to acknowledge any thing for offences that are not offences, but what is indeed Sin should be acknowledged whether it be little or great, whether it be personal or Publick: whatever estimation others have of it, there is no reason that you should bear up your up your selves in any thing that is offensive to God: the want of this has been the great Wound of the Countrey. Jer. 3.13. Only acknowledge thine Offence. This is that which prolongs our sorrows, let [Page]men reason never so long, and find out never so many presences, that which is Sin, will be Sin, they can't change the Nature of it, neither can men blind God, with their carnal reasonings; it is abundantly better to fall flat down and acknowledge our Offences. This must be in order to Reconciliation Hos. 5.15

Consider here a few things, that may be useful in order to the owning of your Offences.

1. It is a poor way to defend your selves that such things as you do are not in their own Nature Evils. Men say, they can't see that such and such Practises are utterly Unlawful: they don't believe that Periwig are unlawful, they are a comely means to supply the defects of Nature. And they don't believe that going to a Tavern is unlawful, if it be, why are they allowed by Authority? And they don't believe that this and that Dress can be proved to be unlawful; but suppose it be so, this is no defence. A great part of the Sin of this Land, lies in the abusing of lawful Liberties, and doing that which is in it [Page]self lawful, under such circumstances as render it utterly unlawful. Herein lies their sin, that to them that do it, and as it is done, it is unlawful. It may be lawful in one case, and very sinful in another. So Davids numbring of the People. 2 Sam. 24.1.

2. It is of great advantage toget Holy dispositions, and an Heart willing to do your Duty. Many times men say, that such and such things don't seem to them to be unlawful, they see no hurt in them: a man may have Charity to believe them, though the things be very bad; for they are under the power of strong Corruption. A Covetous man thinks his Covetous actions to be good Husbandry: and a Proud man thinks his Pride to be suitable to his place; their lusts blind their Eyes. Isa. 5.20. They call good evil, and evil good. Their Consciences are darkned: they have sinned away a great deal of the light of Nature; Sin has got power not only over their Affections, but their Judgments. Yea, many of them [...] themselves, whether the things be [...]ns or no: They would do them [Page]if they knew they were sins. The way for such men is to get Holy dispositions, and a Tender Conscience, then they wonld more easily discern what is amiss: as David, when his heart smote him for cutting off the skirt of Sauls Garment. 1 Sam. 24.5.

3. It is good to consider whether you could like the thing in other persons. Some persons stand upon their justification, and yet they would utterly dislike the thing in others: They reproach others, and are not sensible of any Irregularity in it; but if others serve them so, they Cry out of it. They will do damage themselves but they can't bear it in others: They lie in other mens debts, and find great fault that others lie in theirs; They wonder what other men do with their Consciences, they think they can't answer it. This shews that whatever these men do pretend, yet their Consciences do Condemn their Practises Rom. 2.1. Thou art inexcusable O Man, whosoever thou art that judgest, for wherein thou Judgest another, thou Condemnest thy self, for thou that judgest doest the same things.

[Page] 4. It is a sign that you know your are Guilty, when you don't like it that men should say those things of you, that you do. You can't endure that men should say of you, that you are a shuffling man in your dealings, and that you love strong Drink; that you are a Pot Companion, or a bad Pay-master: You are vext and angry with them that say so: though you know the thing to be true, the reason is because your heart tells you that it is not right, you know in your Conscience that it is no commendation, but a discommendation. The Thief is ashamed when he is taken. Jer. 2.26. So it is hero.

5. It is a poor way to justify your selves from such arguments, as you despise in other cases. Men justify themselves because some Good people do allow it, and because some Ministers think there is no hurt in it; or because those that charge them with sin, are very faulty themselves in some other things; or because those men were mistaken in some other cases: but if men should argue thus with you, you would count it a ridiculous way of [Page]arguing; You would say, such arguments conclude nothing: You would say, how often are Good Men and Ministers mistaken. Barnabas was carried away with the [...] [...]ulation Gal. 2.13.

6. It is good to mind what your Heart saves in the most solemn times. Many times men are not in a frame to judge, they are carried away with impetuous affections, and have a violence upon their Spirit, they are in their Career & there is no stopping of them: as it was with Joab, 2 Sam. 18.14. But there be other times, when men are afraid of going to Hell, when they have a Terror on their Spirits, and are apprehensive of Judgment and Damnation; and then they judge after another manner. So there be times of Afflictions, when Relations Die, and the hand of God goes out against th [...], and then they have another sence of things: So Josephs Brethren say, We are verily Guilty concerning our Brother. Gen. 42.21 So they are cast upon a Bed of Sickness, and then they judge quite otherwise of their Carriages.

FINIS.

Information about this book

Title statement

The necessity of acknowledgment of offences, in order to reconciliation. Set forth in a sermon, preached at Boston, July 3rd. 1701. Being the lecture day. / By Solomon Stoddard, Pastor of Northampton.

Stoddard, Solomon, 1643-1729.

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI :

Date

2009-10.

ID [DLPS]

N00851

ID [TCP]

N00851

ID [STC]

Evans 1026

ID [NOTIS]

APY5144

ID [IMAGE-SET]

1026

ID [EVANS-CITATION]

99032301

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early American Imprints, 1639-1800 ; no. 1026.

Notes

(Evans-TCP ; no. N00851)

Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 1026)

Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 1026)

Source

— The necessity of acknowledgment of offences, in order to reconciliation. Set forth in a sermon, preached at Boston, July 3rd. 1701. Being the lecture day. / By Solomon Stoddard, Pastor of Northampton., Stoddard, Solomon, 1643-1729..

Extent

34, [2] p. ; (8vo)

Printed by T. Green,,. Boston, in N.E. :: 1701..

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