to know it to be assured of it A. For Answer briefly Are we in measure such as Paul was Truly Penitent sinners such as have been throughly convinced of our sinnes such as have judged and condemned our selves for them such as see and feel the need we have of a Savâ—… our and such as are willing to receive Christ upon Gospel-tearms to take him not only as a Saviour but also as a Soveraign being as willing and desirous to be ruled and governed as to be saved by him Is it so that God hath thus revealed his Son to us and in us as Paul saith he had done to him Gal. 1. 16 If so now stand not to confer with flesh and blood as he there saith he did not Neither be we disobedient to this Heavenly Vision as he tells King Agrippa he was not Act. 26. 19. But hearken we to the command of God the Commandement as St. Iohn there calleth it 1 Iohn 3. 23. This is the Commandement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great Gospel-Command which is That we should beleeve on the Name of his Son In obedience to this Command now come we unto Iesus Christ and lay hold upon him beleeving on him for Life and Salvation being confidently assured that He came into the world to Save us And being assured hereof now despair not of obteining this Benefit by and through Him It matters not what our sinnes have been what for Number what for Nature though never so many never so great though we have been the chief of Sinners yet Despair not Such a one had Paul been yet Repenting and Beleeving on Jesus Christ he obteined Mercy Which he did as he saith in the words after the Text That in him Christ Iesus might shew forth all long-suffering for a Patern to them that should hereafter beleeve on him to everlasting Life And so let him herein be to every of us Onely see that we be changed as he was changed not onely in our Name as he was from Saul to Paul in our outward Profession but inwardly changed changed in our hearts and Lives that we may be able to say and make good what he there doth Gal. 2. 20. that we now live yet no longer we not what sometimes we were but made new Creatures finding Christ dwelling in our Hearts by Faith and working in us by his Spirit conforming us unto Himself in his Death and Resurrection so as we daily die to Sinne and rise to newness of Life Being such now what ever we have been yet comfort we our selves with the Remembrance of these words of the Apostle every of us saying after him This is a faithful saying and worthy of all acceptation That Christ Iesus came into the world to save Sinners of whom I am chief And thus shall I now dismiss You and the Text in the Handling whereof I have by a Divine Providence found the Loaves multiplyed my Meditations much enlarged beyond expectation My desire now is and shall be that they may be sanctified and blessed unto my Self and You for those Ends for which they were intended For which let us Pray FINIS READER THere is lately Printed an Exposition on the Parable of the Rich Fool Luk. 12. 16 22. By Mr. Nehemiah Rogers The same Author that formerly hath written upon the Parable of the Lost-Son Lost-Sheep and Lost-Groat Luk. 15. Also upon the Parable of the Creditor and Debtor Luk. 7. And on the Parable of the Samaritane Luk. 10. And on the Parable of the Friend at Mid-Night Luk. 11. And on the Parable of the Figg-Tree Luk. 13. All which are to be sold by George Sawbridge at the Bible on Ludgate-Hill 1662. ERRATA PAge 43. line 12. for It is read Is it P. 45. l. 32. for the work he came which about r. the work which he came about December 29. 1661. Parts of the Text Doctrine Application The Dâ—… ctrine Commended Praefatiâ—… haec nobiâ—… sit instaâ—… Buccinâ—… sonâ—…ntis ad publicandum gratiae Christi prâ—…conium Calv. Com. 〈◊〉 Text. 1. From the Veritie of it The Doctrine of the Gospel the word of Truth Compased about with a cloud of witneses From the Dignity of it Quin potius in illorum cordibus â—…rat durities non in sermone Calv. Com. in loc 1. The Doctrine of the Gospel worthy of Acceptation Groecum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat non tantum acceptionem vel acceptationem sed approbationem Corn a Lapide in Text. 2. Worthy of All Accepâ—…ation 1. To be received by all Men. 2. By all means Estius Com. in Text. Into the Ear worthy to be heard * Into the Head worthy to be studied and believed Cabala Hebâ—…aice idem est quod Acceptio i. e. accepta Doctrina traditio a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kibbet i. e. accepit c. Corn. a lapide in Text. q. d. Iudaei jactant suam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Traditionem Cabalam sed nugosam et fabulosam ego veram et certam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Traditionem Cabalam a Christo ipso acceptam vâ—…bis trado c. a Lap. ibid. Into the Heart worthy to be entertained with Ioy. With Gratitude Application Divided into 2. Conclusions Christs Iourny Errand Christs Iourny touching which 4 particulars opened Q. 1. Who it was that came Q. 2. How he came Q. 3. From whence he came Q. 4. Whither he came 2. Christs Errand For what he came to be a Saviour For whom he came to save Sinners Some greater sinners than others Christ came to save the greatest of Penitent sinners Use 1. By way of Information 4. Doctrines deduced 1. Touching the two natures in Christ. In mundum venit exprimiâ—… duplicem naturam sc. Divinitatis in qua erat antequam in mundo appareret Humanitatis in qua apparuit Aquin. Com. in Text. 2. The invalidity of the Law Contra Iudaeos significat Legem Legis caeremonias inefficaces esse ad salutem illam enim attulit Christus Corn. a Lapide Com. in Text. 3. The hainous nature of sin Hine discimus enormitatem peccati Idem ibid. Augustine Serm. 9. de verbis Apostoli Cum audis Christum venisse in hunc mundum ut peccatores salvos faceret noli dormire in dulci strato peccati sed audi Paulum dicentem Surge qui dermis illuminabit te Christus Ibid. 4. The wonderful Grace of God to mankind 1. The Grace of God the Father in sending of Christ. Grotius Annot. in 1 Tim. 1. 1 Set forth in 3 Particulars 1. The Person sent his Son 2. For whom he was sent for sinners 3. The benefit to be procured by Him Salvation 2. The Grace of God the Son in coming upon such an Errand Homines desperate aegrotabant ipsa agritudine quia mentes perdiderant etiam medicum caedebant Ille autem etiam cum occideretur medicus erat c. August ubi supra Use 2. Consolation to all and only Penitent
Sinners Penitent sinners to apply this Doctrine to themselves And only they This Salvation not to be rejected or neglected Use 2. Exhortation Receive we this Doctrine Receiving it by all lawful and useful wayes Some wayes not such wherein this Doctrine is not to 〈◊〉 receiâ—… 4. Needless and useless Questions touching Christs coming 1. touching the time of his coming Scaliger de emend Temp. * Bishop Halls Letter concerning the Feast of the Natiâ—…itie 2. Whether if man had not sinned Christ should have come a Aquin. Sum. p. 3. Q. â—… A. â—… 3 b Calv. Instit. lib. 2. cap. 12. * Cessante sine principali cessat effâ—…cius C. a Lapid in Text. Nulla causa fuit veâ—… Christo Domino nisi percatores salvos facere August de verbis Apost Serm. 9. Si homo non periisset filius hominis non venisset Ibid. Serm. 6. * Haec Quaestio non est magnae authoritatis quia Deus ordinavit fienda secundum quod res fienda crant Aquinas in Text. 3. Whether his Coming was Necessary 4. whether he intended an universal Redemption 2. Not so as to abuse it This Doctrine how to be received 1. Into the Understanding having a clear knowledg of it 2. Into the Judgment firmly believing it 3. Into the Memorie remembring it Proinde quoties nobis iâ—… mentem veniet ulla de peccatorum remissione dubitatio hoc velut clypeo fortiter eam repellere discamus Calvin Com. in Text. 4. Into the Will and affections 1. Imbracing it 2. Resting upon it 3. Rejoyceing in it 4. Being truly thankful for it Part 2d Pauls particular Application of this general Doctrine to himself * Obs. A Patern for our Imitation Communi regulae sese involvit atque hic verus Scripturae usus est ut nobis applicemus salutaria quo spem habeamus de salute nostra Aret. Com. in Text. Reas. Application maketh saving Truths effectual Applic. Paul the first of sinners Q. How said so to be A. An Heretical Dream Hic dicit Haereticus quod anima Adae fuit in Paulo transivit de corpore in corpus Aquin. Expos. in Text. A. 2. Paul the first that is the greatest of sinners * Quid ergo est primus antecedens omnes non tempore sed magnitudine August in Psalm 70. Q. How Paul saith this of himself A. Hespeaks Hyperbolically out of his great Humility Dictum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex summa modestia Grotius Annot. in Text. Hoc dicit ex humilitate Aquin. Obs. Christians to think speak meanly of themselves Christians to prefer others before themselves Paul not speaking otherwise of himself than he thought Christians to beware of such Complements Veram hic non 〈◊〉 quam humilem confessionem edere voluit Atque ex intimo cordis sensu depromptam Calvin Com. in Text. Q. Paul was now an eminent Saint A. He speaks of what he had been before his Conversion Q. Paul before his Conversion was morally righteous A. He was then a friend to the Law but an enemy to the Gospel August de verbis Apostoli Serm. 9. Obs. No sin like obstinate Infidelity His verbis admonemur quam grave sit apud Dâ—…um â—…rox crimâ—… Infidelitaâ—… pâ—…sertim ubi acceâ—…t â—…bstinatio saeviendi rabies Calvin Com. in Text. Applic. Persons in some degree guilty of this sin 1. Meer civil Persons resting in their moral righteousness A mans own Righteousness a sandy foundation Too many hearkning more to Moses than to Christ. 2. Vain-glorious Hypocrites Inde colligere promptum est quid valeant coram Deo omnes hypocritarum pompâ—… dum contumaciter Christo resistunt Calvin Com. in Text. 3. Enemies to Christ persecuting Him and His. Q. Paul sinned ignorantly A. Ignorance though it may extenuate the sin yet it doth not acquit the sinner Applic. Sin not to be palliated under pretence of Ignorance Q. Were there not others as great or greater Sinners than Paul Ans. 1. Pauls sin more general than theirs Videtuâ—… quod Judas fuit major Sed quidam dicunt quod peccatum Pauli generalius fuit quia contra totam Ecclesiam Aquin. in Text. Sed hoc nihil est quia Paulus in Incredulâ—…tate multi Judaei persequebuntur ex Malitia Ibid. A. 2. Paul the chief of Saved sinners Maximuâ—… inter peccatores salvatos Ibid. A. 3. Paul the chief of sinners in his own apprehension 1. Being best acquainted with himâ—…elf The greatness of Pauls sins set off by the greatness of Gods Mercy shown to him 2. Paul felt his own sins Sicuti qui gravi dentium capitis vel oculorum dolore laborat dicit nullum dolorem hoc esse majorem sâ—…d suum câ—…nnium esse maximum quia scit suum sentit per experientiam aliorum vero dolores tantum considerâ—… per speculationem C. A. Lap. in Text. Obs. General Observation Divided into 3. Branches 1. Branch The penitent sinner a frequent Remembrancer of his own sins Obj. Not only in time of distress A. But in the most quiet condition Obj. Not only such as have been scandalous sinners A. Few but have fallen into some such sins All have a body of sin in them Many inordinate lusts working inwardly All these Paul remembred Reas. 1. The Penitent sinner hath his Eyes opened 2. His Conscience awakened 3. His Heart pricked Use 1. By way of Conviction divers discovered to be no true Penitents 1. Such whose Consciences were never awakened 2. Such as seek to lull their Consciences aâ—… sleep again 1. Shunning all means that might awaken them 2. Using means to put their sins out of their remembrance 3. Such as having been awakened are fallen asleep again 4. Such as remember their sins but seldom and then against their wills 5. Such as remember them but are not humbled for them A word to awaken secure sinners 1. Their sins are registred in two Books 1. In Gods book the book of his Remembrance 2. In their own book the book of Conscience â—… Both these Books shall be opened 1. Gods Book 2. The book of Conscience Q. When these Books shall be opened 1. It may be in this life in time of Prosperity 2. In time of Affliction at the hour of Death 3. At the day of Judgement Use 2. Exhortation exciting to the remembrance of Sinne. Directed to two sorts of Persons 1. Secure Sinners Motive 1. This is the only way to have sins forgotten Caution 1 See that it be a right remembrance Motive 2. The only way to prevent everlasting Confusion Caution 2 This to be done speedily Direct 1. Begg it of God that he would bring our sins to our remembrance Direct 2. Wait upon him in the Ministry of his Word 2. Penitent sinners excited to a frequent remembrance of their sins Two Questions resolved Q. 1 Wherefore a penitent sinner should do this A. For the making sure his Repentance 2. For the renewing and increasing of it The Remembrance of sin though bitter maketh way for sweet joy 3. To get
Affection to the sons of Men that being but a Type of this in not withholding his son his only son from us but giving Him for us to take our Nature upon him to doe and suffer what he did for our sakes 2dly Take we notice for whom it was that Christ was sent for sinners saith the Text men who nothing less then deserved such a favour at the hands of God they being not onely strangers but enemies to Him When we were enemies we were reconciled unto God by the death of his Son Rom. 5. 10. And how doth this commend the Love of God to us God commendeth his love towards us that while we were yet sinners Christ dyed for us Verse 8. of that Chapter 3dly To these add the Benefit which Christ came to procure for these sinners which is Salvation to save sinners To save them as you have heard from the wrath of God and from everlasting Damnation And to procure for them everlasting Happiness and Blessedness Salvation the greatest of benefits that man was capable of receiving comprehending under it Iustification Sanctification Glorification Wonderful was this kindness in God the Father thus to send his only Son for such unworthy creatures upon such an accompt II. And behold no less in God the Son That being thus sent he should come as he did That coming forth from his Father leaving his Bosom as it were in which he had lain from Eternitie he should come into the world taking upon him the nature of man yea the form of a Servant so humbling himself as he did What a favour specially that he should come into such a world where he well knew what entertainment he should meet with how he should be rejected So he was by those whom he looked upon as his own people He came unto his own and his own received him not Joh. 1. 11. The people of the Iews who were God's own peculiar people whom he had chosen out of all Nations of the World You onely have I known yet so ungrateful were they that when this Son of God being sent by his Father upon such an Errand came to tender his service unto them they would not receive him they would not acknowledge him to be the Messias Thus was this living Stone the Foundation-Stone though chosen of God and precious yet disallowed of men as St. Peter hath it 1 Pet. 2. 4. He was despised and rejected of men a man of sorrows acquainted with grief and we hid as it were our faces from him he was despised and we esteemed him not so the Prophet Isay foreseeing what entertainment the Messiah the Lord Jesus should meet withal in and from the world setteth it forth Isa. 53. 3. Thus was he sleighted through the whole course of his life And in the end of it how-abused Crowned with Thorns Buffeted Spit upon and after Crucified suffering that painful shameful accursed Death of the Cross. Now all this he foresaw before he came into the world as he foretold it when he was come into it So he did to his Disciples Luke 17. 25. The Son of man must suffer many things and he rejected of this Generation And at another time he giveth them a particular accompt of what things he should Suffer So we find it Mat. 20. 17. where going up to Ierusalem we read how he took the Twelve Disciples apart in the way and said unto them Behold we go up to Ierusalem and the Son of man shall be betrayed unto the chief Priests and unto the Scribes and they shall condemn him to Death and shall deliver him to the Gentiles to Mock and to Scourge and to Crucifie him All this he knew before it came to pass yea before he came into the world he knew what measure he should meet with in it Yet for all this he came into this world to undertake this service He came into the world to save sinners Such ungrateful wretches as there he met with Thus it was as Augustine excellently sets it forth Homines desperate aegrotabant c. Men were desperately sick and by reason of their sickness having lost their Reason they fell foul upon their Physitian striking of him yea killing him yet for all this when he was thus used by them he was still a Physitian to them Vapulabat curabat he was beaten by them yet a curer of them Patiebatur phreneticum nec deserebat aegrotum He patiently bore with his frantick patient not deserting him in his sickness Tenebatur alligabatur percutiebatur irridebatur suspendebatur medicus erat He was held he was bound he was smitten he was mocked he was hanged upon the Cross and yet for all this he was and would be a Physitian even to them by whom he was thus used making a Medicine of his own Blood for the curing of them that shed it And ô what Clemency what Love what Favour was this to every of us who hear this saying here in the Text That Christ Iesus came into the world to save sinners such sinners Admire we this Grace this riches of Grace this exceeding riches of Grace which this our Saviour hath herein shewed to such unworthy creatures This by way of Information or Instruction In the 2d place by way of Consolation Is Christ Jesus come into the world and that upon this Errand to save sinners What comfort doth this speak to all truly penitent sinners Penitent sinners I say Such and only such they are to whom this Consolation belongeth Not to all sinners not to such as are obdurate and impenitent such as live and lie in sin making a trade of it Let not such snatch at any crumb of this Bread of Life any morsel of this Consolation All the comfort that I can from hence give unto them is only this that there is a possibility of Salvation for them Herein are they one degree more happy or rather less miserable than the Devills and damned Spirits which being cast into the Prison of Hell are there fast bound in those everlasting chains of Darkness reserved to the judgement of the Great day as St. Peter and St. Iude set forth the condition of the fallen Angels 2 Pet. 2. 4. Iude v. 6. in a desperate condition past praying for shut out from all hope all possibility of Salvation So is it not as yet with you you obstinate sinners How soon it may be so that you know not going on in your sinful wayes and courses you may be surprized and snatcht away by Death as many daily are and that will cut off the thread of your hope putting you into the like condition beyond all possibility of Mercy But as yet I shall not wholly shut the door of hope against you Some hope as yet you have though not so long as you continue such Living and dying without Repentance there is no hope for you Let not any such then pervert and abuse this Saying this Doctrine of Christs coming
into the World True he came into the World to save sinners but not such as you are not obstinate sinners As for such What have they to do with Grace What have they to do with Mercy What have they to do with Salvation Let them look for that which waits for them Indignation and Wrath Tribulation and Anguish which shall be upon every soul of Man that doth Evil as the Apostle tells them Rom. 2. 8 9. This is the portion of Obstinate sinners such as make Iesus Christ and his coming into the world to be as it were a pander to their Lusts from hence taking occasion to continue in Sin let them never look to have any benefit by his coming He shall one day come to be their Iudge he never came to be their Saviour All the comfort which distilleth from this Breast of Consolation that springs from this Fountain this Well of Salvation is appropriated to the broken-hearted truly penitent sinner to such as being convinced of Sin feel the weight and burthen of it being weary and heavy-laden under it desiring earnestly to be freed and delivered from it and that not only from the guilt and punishment but also from the power and inbeeing of it being like affected with this our Apostle who crieth out O wretched man that I am who shall deliver me from this body of death Rom. 7. 24. Such as desire to be saved not only from Death and Hell but also from sin To such sinners all such and only such doth this faithful Saying speak abundant and everlasting Consolation For your sakes did the Eternal Son of God come into the world to seek and to save such as you are And therefore lay you bold on this comfort which is here held forth unto you not fearing to bring it home and make Application of it to your selves It matters not what your sins have been or are what for number what for nature how many how great let not all this discourage Behold here a Plaister as large as the Soar a Cordial which being taken down will serve to bear up the heart against fainting Iesus Christ came into the world to save sinners Let not thy sins then deter thee from laying hold upon this Salvation which as it was merited for thee so is it held forth and tendred to thee by this thy Saviour Thou art a sinner a great sinner let not this drive thee from Iesus Christ but to him Such they are whom he came to Save Wer 't thou not such a one thou couldest have no benefit by him This it is that maketh thee a Subject capable of receiving benefit from him As for those righteous persons who are so in their own eyes their own apprehensions Christ will have nothing to do with them neither let them expect to be the happier for him The proud Pharisee goeth as he cometh whilest the poor self-condemning Publican goeth away justified I tell you saith our Saviour speaking by way of Parable unto certain which trusted in themselves that they were righteous as the 9th verse hath it This man went down to his house justified rather than the other Luke 18. 14. The one came justified viz. in himself boasting of his own righteousness but goeth away a sinner the other cometh a sinner confessing himself so to be but goeth away justified viz. by God being absolved from all his sins The one cometh empty but goeth away full the other cometh full but goeth away empty He hath filled the hungry with good things and the rich he hath sent empty away saith Mary in her Song Luke 1. 53. Great comfort to all truly penitent humbled broken hearted self-condemning sinners For such as you it was that Iesus Christ came into the world to be a Saviour unto you Only see that you do not judge your selves unworthy of this Salvation by neglecting of it How shall we escape if we neglect so great Salvation Heb. 2. 3. much less by rejecting of it putting it from you This was that which Paul and Barnabas charged upon the Iews as a high contempt that word which had by them been Preached to them they put it from them so judging themselves unworthy of everlasting Life Acts 13. 46. This did they by their rejecting not receiving of this Doctrine the Doctrine of Salvation by Christ thereby shewing themselves to be unworthy of it And the like do all they who hearing this faithful saying worthy of all acceptation this saving Doctrine do not receive it embrace it bringing it home to themselves and making a right use of it Such neglect such contempt let every of us beware of giving unto this Doctrine this faithful Saying such acceptation as it is worthy of even All acceptation Let that be the word of Exhortation which give me leave to press with what earnestness I may or can we have all of us as at other times often so now again heard of this faithful Saying That Christ Iesus is come into the world to save sinners This we have received into the Ear O but suffer we it not to die there to vanish in the hearing but give we unto it as I said such acceptation as it is worthy of even all acceptation receiving it by all wayes and means By all wayes I say meaning all lawfull and useful wayes Such are not all the ways wherein this Doctrine is by some received Let me by the way give you a hint of one or two of them giving you withal a Caveat that you do not so receive this Saying 1. Receive it not by way of doubtful Disputation In such a way this our Apostle forbiddeth Christians to receive their weak brethren Rom. 14. 1. Him that is weak in the faith receive you but not to doubtful Disputations Not troubling and disquieting them with needlesse and uselesse scruples with Ambiguities and Perplexities And in such a way let not us receive Iesus Christ nor this Doctrine concerning his Coming into the world by troubling our selves or others with needless and useless Questions over-eagerly contending about what cannot certainly be determined Of these let me take notice of two or three 1. Such is that Controversie concerning the time of his coming When it was that he came into the world that he was Born upon what day or in what week or in what month which though it hath been by learned Heads with all possible Industry searched into and by some over-eagerly debated yet can it not be certainly determined So that great Critick passeth his censure upon it Unius Dei est non hominis definire This is a thing which God alone can do And our Church whilest in its Liturgie for several dayes it still maketh use of the same words That God gave his Son as this day to be Born of a pure Virgin It seemeth to intimate unto us that though it had appointed a day for the celebrating of the memorial thereof yet it did not bind
do not but what I hate that I do ver 19. The good that I would that I do not but the evil which I would not that I do And so out of the strength of Corruption working in him and sometimes prevailing against him I finde saith he a Law that when I would do good evil is present with me ver 21. I see a Law in my Members rebelling against the Law of my Mind and bringing me into captivity to the law of Sin which is in my Members Thus was this precious Saint much taken up not onely with reflecting upon his former sinnes before Conversion but with considering his present condition In the sense and apprehension whereof he therebreaks forth into that passionate complaint Ver. 24. O wretched man that I am Who shall deliver me from the body of this Death And so here in the Text Iesus Christ came into the world to save Sinners of whom I am chief Not onely was but am a Sinner a great sinner still Thus were his sins ever before him sins before Conversion and sins after Conversion And so is it in measure with every Gracious soul being truly Penitent for sin it cannot forget it it is frequent in the Remembrance of it And it cannot be otherwise the Eyes of such a one being in the First place throughly opened The man whose eyes are open saith Balaam of himself Numb 24. 3. Meaning either his Bodily eyes which being closed whilst he was in a Trance were now opened or rather the eyes of his Mind which were now opened to behold and fore-see those future events which before were hid from him and others It may be applied to every true Convert Every such a one is a man whose eyes were shut but now they are open the eyes of his Understanding being opened to see the true Nature of Sin and to see it in himself to see the sinfulness of his Nature and of his Life 2. And his Understanding being thus Enlightned his Conscience is withal Awakned so as That doth the Office for which it was placed in the Soul being as a faithful Register recording and remembring the several Acts of sin 3. And again Thirdly the True Penitent sinner hath been pricked at his heart As is said of those new Converts Acts 2. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were pricked in their Hearts deeply affected with the Sense of those Sins whereof they were by Peter's Sermon convinced And so in measure are all true Penitent Sinners Being convinced of their Sins they are in like manner affected with grief and sorrow of Heart for them Now that which goeth near a mans Heart maketh a deep and firm impression upon the Memory so as it cannot easily be forgotten These and many other Reasons might be given Why a Regenerate person should be so mindful of his own sins and that more than the sins of others The sinnes of others however they both may and ought to affect a Christian upon the seeing or hearing of them yet they come not so near the Heart they make not so deep an Impression upon the Soul as a mans own Sinnes do Thus have I done with the Doctrinal part of this first Branch Which now bring we home to our selves by way of Application Let that be directed onely two Wayes By way of Conviction By way of Exhortation 1st By way of Conviction Is this the Disposition of a truly Gracious Soul a true Penitent sinner How many then are there who may from hence be convinced that they are none of this number being such as seldom or never reflect upon their own sinfulness or if they do they do it not in a right way and manner Of these I shall reckon up four or five several sorts 1. Some there are and many whose Consciences were never yet awakened their eyes were never yet opened to see their own sinfulness the sinfulness of their natures and errours of their lives Such a dead sleep hath seised upon them that nothing will awaken them Notwithstanding that their sins being it may be crying sins cry loud in their ears yet they hear them not Notwithstanding that the Iudgments of God against those sins and against them for them have been by his Ministers thundered out in their ears enough to shake and rend the most rocky heart yet they stir not them Notwithstanding that their sins have taken hold upon them and broke forth upon them in many terrible and remarkable Judgments pointing out their sins unto them yet they affect them not Still they go on in their way being stupid and sensless never brought to consider the state and condition they are in never brought to fix a serious thought upon any of their sins though never so foul never so open and scandalous Others see them the world cryeth shame on them yet themselves are not at all touched with the sense of them Such a dead sleep as I called it is fallen upon them And well may it so be called When a man cannot be awakened by hallowing in his ears by pricking and pinching and smiting of him we conclude he is in a desperate Lethargie a dead sleep And is not this the case of many stupid Souls among us Word Threatnings Iudgments Word Pronounced Threatnings Denounced Judgments Executed yet all stir not them Still they lie in sin go on in sin without sense without remorse never reflecting upon themselves upon their hearts or lives to consider the evil of them This is that which the Lord complaineth of in the people of Hierusalem Jer. 8. 6. I hearkened and heard but they spake not aright no man repented him of his wickedness Saying What have I done Every one turned to his course as the horse rusheth into the Battle Such was their general securitie and stupiditie none of them had any remorse or touch at all in their Consciences for any of their sins so far forth as but to think once seriously with themselves What it was that they had done But like a fierce headstrong horse which hearing the sound of the Trumpet and seeing or smelling the Battle a far off doth with much violence notwithstanding what his Rider can do to hold him in in a full Carier make towards it and rusheth into the midst of it Such was the eagerness of that people to the pursuit of their sinful wayes and courses And so is it with too many every where Whatever can be said or done to them yet still they will hold on their course nothing can bring them to a serious consideration of the evil thereof So far are they from that tenderness of Conscience which was in this our blessed Apostle and is to be found in measure in every regenerate person who having tender hearts as Iosiah is said to have 2 Chron. 34. 27. the least hint is enough to bring their sins to remembrance that nothing will stir nothing will awaken them Certainly a fearful state a desperate condition a clear
you remember your sins Looking back upon them not as Lot's Wife did upon her Sodom which she may be conceived to have left against her will sorrowing that she and it were parted and that she might not return to it again for which cause she was turned into a Pillar of Salt made a Monument to all posterity as the Story tells us Gen. 19. 26. Thus do aged sinners sometimes look back upon their sins their sins of youth which they have left or rather which have left them not being ashamed of them or sorrowing for them but pleasing themselves in the remembrance of them sorrowing rather that they have been forced to part with them Thus do they remember their sins as they do their friends being dead mourning over their Graves lamenting their death sorry that they could live no longer with them Now as for such a Remembrance far be it from every of you Would you have God to forget your sins see that you remember them with sorrow and shame loathing and abhorring them and your selves for them So look upon them as a sick Patient doth upon his Vomit which his stomack being disburdened of the very sight or smell of it is loathsome to him Remembring them be ashamed of them and confounded in your selves for them Taking notice which let it serve for a second Motive that this is the onely way to prevent everlasting Confusion at the last and great Day Those that will not remember their sins here shall remember them there those that will not remember them with shame here shall behold them with shame there those that will not be confounded for them here shall be confounded for them at that day They shall then be ashamed and also confounded all of them they shall go to confusion as the Prophet saith of the makers of Idols Isa. 45. 16. O then Be awakened and stir up your selves to such a serious remembrance of your sins And this do you speedily Not deferring the remembring of them as too many do who as long as health and strength are continued to them they go on securely not willing to trouble themselves with the thought of their sins No when the evil day cometh then it will be soon enough to do this In time of sickness at the hour of death this is the time which they have designed to this work A time of all other most improper for it So many a one hath found it and so let them make account to do who ever they are who shall put off the remembrance of their sins till then Haply at that time 1st thou mayest want power to do this not having the use of memorie Or 2dly having power thou mayest want a will though thou hast a head thou mayest want a heart God often yea for the most part denying his Grace at that time to those that have slighted the former offers of it But 3dly though thou hast both power and will yet how sad and terrible will the remembrance of thy sins be then unto thee when thou shalt come to look death in the face and be under the Arrest of that grim Sergeant thy body ready to be carried to the prison of the Grave and thy Soul without infinite Mercy to the prison of Hell there to make satisfaction for those sins which thou hast committed but not repented of O sad remembrance of sin when being thus arrested and called to give up thy accompt thou shalt remember thy sins but canst not remember thy repentance canst remember thy Debts but cannot shew thy Acquittance shalt remember how thou hast provoked God by a continual course of sin and so made thy self justly obnoxious to his everlasting Wrath and Vengeance but canst not remember that ever thou suedst out thy pardon this will be a sad Remembrance To prevent the horror and terror hereof then Remember your sins now Now whilest health and strength last now whilest you have time for the suing out your Pardon Now remember them Which that you may do for Direction briefly Begg it of God that he would open your eyes that he would in a kindly way set your sins in order before you bringing them to your remembrance causing you to know them This is that which Iob desireth from his God in his Passion Job 13. 23. Lord saith he make me to know my transgression and my sin And the like do you upon serious thoughts begg it of God that he would make a full discovery of your sins to you So it is unless He be pleased to do this for you you will never behold them as they are nor remember them as you ought And therefore be earnest in begging this Mercy A Mercy which maketh way for all saving Mercies for pardoning Mercie healing Mercie that the Lord would be pleased to discover your sins unto you making you acquainted with your Selves with the sinfulness of you Natures Hearts and Lives Which that he may do Wait upon him in the use of such means as whereby he ordinarily effecteth this work The chief whereof is the publick Ministry of his Word Hereby doth God open the eyes of poor sinners Paul was sent by God unto the Gentiles upon this Errand To open their eyes to turn them from darkness to light from the power of Satan unto God that they might receive forgiveness of sins c. as the Lord tells him Act. 26. 18. And how was he to do this Why by his Preaching his Preaching of the Word to them Herein are God's Ministers his Instruments as he was in doing of this work in giving sight to the blind in making men to see and know their sins This is the work which the Lord putteth his Prophet Ezekiel upon cap. 16. 2. Son of man saith he cause Ierusalem to know her Abominations And this is the work of God's Ministers his Interpreters as to shew unto man his uprightness of which Elihu speaks Iob 33. 23 so to convince him of his sinfulness And therefore that you may come to see and feel this attend upon this Ordinance of God and that with care and Conscience that you may hear what God will say to you by his Ministers Not being offended at them when they come to touch upon your sins as Ahab was with Michaiah Herod with Iohn the Baptist and Foelix with Paul of whom I spake before but Be willing to hear of them that so you may be convinced of them and brought to remember them in a truly penitential way This for the former sort such as never yet knew what it was to remember their sins aright In the second place for them who have remembered them and seriously repented of them let them also be excited frequently to reflect upon them It is a mistake if any shall think what our Antinomians of late time did that when once a man hath repented of his sins and sued out his pardon for them he should then cast them behind his back
penitent Confessour whilest he maketh that general confession Thus was it with our Apostle here in the Text. His confession indeed runs in general tearms that he was the chief of sinners but it is with a reference and respect unto those particular sinnes which he had confessed and acknowledged by name but two verses before I was a Blasphemer a Persecutor c. This is the confession of a true penitent sinner though the tongue may utter that confession iâ—… general tearms yet the heart even at the same time particularizeth having an eye to some particular sinne or sinnes from which that confession immediately ariseth and without which it could not be a hearty confession The Maxim is true not more in Philosophy than in Divinitie Genera nec agunt nec patiuntur Generalities never throughly affect a man It must not be meerly a general notion of sinne but a distinct apprehension of some particular sinne or sinnes that will work upon the heart aright so as to draw from it a cordial and affectionate acknowledgment of sinne And such again is the confession of the true Penitent sinner Take that for a fourth Property a cordial and affectionate Acknowledgement not meerly Verbal and Formal Such is the Hypocrite's confession a Tongue-Confession an acknowledgement from the Teeth-outward meerly verbal and formal So may the Confessions of Papists for the most part be looked upon which they make to their Priests striking their hands upon their Breasts and crying out Mea culpa mea culpa My sinne my sinne whilst their Hearts it may be are not affected with what they make shew of And such and no better it is to be feared are the acknowledgements of some and not a few among us in the Confession of sinnes which they make in the publick Congregation Therein they draw nigh unto God with their Mouth and honour him with their Lips as the Lord saith of his people the Jewes Isa. 29. 13. Offering up the Calves of their lips unto him as the Prophet speaks Hos. 14. 2. in saying after the Minister repeating the words of the Confession But in the mean time their hearts are far removed and estranged from him being no wayes affected with what their Tongues utter and pronounce And even so is it in their private Confessions They make them but a Lip-labour It may be making use of some Set-form composed by themselves or others they only repeat the words in a Formal and Customary way but without any inward affection their Hearts not being touched with the sense and feeling of what their Tongues utter and confesse Now as for such Confessions being heartless Sacrifices they are odious and abominable unto God who as he 〈◊〉 cheth the Heart so he requireth It without it not regarding what ever Sacrifices can be offered up unto Him Thou desirest not sacrifice thou delightest not in burnt-offering saith the Psalmist not any service that is meerly external The sacrifices of God are a broken spirit a heart kindly broken with the sense of Sin Psal. 51. 16 17. And such are the Sacrifices which are offered up by the Penitent Sinner to his God All his Prayers all his Confessions they come from a broken and a contrite Heart beâ—…ng hearty Confessions â—…affectionate Acknowledgements Such we shall find the confessions of this our Apostle which we so frequently meet with breathing forth a great deal of inward Affection expressing both sorrow and shame indignation and detestation And such are the acknowledgements of the True Penitent attended and accompanyed with Sorrow and Shame With sorrow I will declare mine iniquity saith David and I will be sorry for my sinne Psal. 38. 18. With Shame the Publican making his confession in the Temple he doth it with shame Standing afar off in some remote part of the outward Court of the Temple he would not so much as lift up his eyes unto Heaven being ashamed of himself Luke 18. 13. And so with Indignation and Detestation Thus Paul speaking of what he had done his forwardness in persecuting of the Saints Act. 26. 11. I was saith he exceedingly mad against the Saints A speech savouring of great Indignation against himself And thus Iob saith that he Abhorred himself and Repented in dust and ashes Job 42. 6. And Paul speaking of his Corinthians sheweth how they shewed themselves True Penitents by their Indignation and Revenge Indignation against their Sin and Revenge which they took upon themselves for it 2 Cor. 7. 11. And to these is ever joyned a serious resolution of abandoning the sinne confessed never more to return to it again but to forsake it Who so confesseth and for saketh his sinnes shall have mercy saith the Wiseman Prov. 28. 13. Such was that confession which good Shecaniah made unto Ezra in the name of the people Ezra 10. 2 3. We have trespassed against our God saith he and have taken strange Wives c. Now therefore let us make a new Covenant with our God to put away all these strange Wives c. And thus Elihu in Iob describeth the confession of a true Penitent Iob. 34. 31 32. Surely it is meet to be said unto God I have borne chastisement I will not offend any more That which I see not teach thou If I have done iniquitie I will do no more Such is the confession of the true Penitent Cordial and Affectionate Here is a fourth Property Take but one more and that briefly Being thus Cordial it is also Filial Such is the Confession which he maketh to his God not servile Such is the confession of the Hypocrite oft-times a servile a slavish confession the fruit not of love to God but of fear and that not of a Reverential but a Slavish fear Such was Balaams Confession which he maketh Numb 22. 31 34. when he saw the Angel stand before him with a drawn Sword then he cryeth out I have sinned And so it is with some wicked and ungodly wretches being in a strait as he was stopped in their course the Angel of the Lord meeting them as he did him with a drawn Sword some Judgment of God threatning them it may be Death it self staring them in the face so as they apprehend themselves ready to drop into Hell now they will confess and acknowledg their sinnes But this they do not out of any love to God or hatred of their sins but meerly out of a slavish fear It may be in a despairing way as Cain and Iudas did Now in this the acknowledgment of a true penitent sinner differs that is a filial acknowledgment Such was that of the Prodigal Son who cometh unto his Father as a Father making his Confession to him under that Notion Father I have sinned against Heaven and in thy sight Luk. 15. 21. And thus the penitent sinner comes unto his God confessing his sinnes unto him not simply as to a Iudge from whom he expects nothing but severity of Justice as Achan did his sinne to Ioshua Josh.
Law Behold we our own faces in that Glass Bring our lives thither bring our hearts thither comparing the one with the other laying both to that Rule that so by the straightness of the one we may discover the obliquity and crookedness of the other Thus did Paul he brought himself his heart and life to the Law and by that means he came not onely to attain the knowledge of sinne in a general way but to see his own sinfulness the sinfulness of his Nature and the sinfulness of his Life as his former sinnes acted before his Conversion so the Body of sinne which still remained in hiâ—… In the sense and apprehension whereof he so passionately cryeth out in the close of that Chapter Rom. 7. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O wretched man that I am Who shall deliver me from the body of this death Thus seek we after such a Conviction which till we attain we will never be brought to a right confession and acknowledgment of sin Thence was it that Nathan taketh this course with David First convincing him of his sinne which he doth by propounding to him the Parable of the Ewe-Lamb and so by that means brings him to that Confession which there he made 2 Sam. 12. 3dly Being convinced of sinne then in the third place seek after some measure of Compunction and Contrition that so we may not onely have a sight but an inward sense and feeling of our sinnes and so be humbled in the sense of them Paul did not only see a light shining about him and hear a voice speaking unto him but he was also struck to the ground as you have heard And so must a poor sinner be before ever he will be brought to a right confession of his sinnes Seek we for this also in measure This it was that drew Iohn the Baptist's and Peters and Pauls hearers to those open confessions which they made they were pricked in the hearts for their sinnes 4thly Being thus humbled for sinne and feeling some measure of Compunction now labour in the next place to get some apprehensions of mercy to raise up the Soul if not in the sense yet with the hope of Mâ—…cy Till this be done our confession will never be such as it ought to be It will never be Voluntary and Ingenuous till it be Filial Fear slavish fear it straitneth the heart causeth the spirits to retire and run inward as it were Apprehensions of Mercy will melt and inlarge and dissolve it as it were and so draw forth the Soul to free and ingenuous confessions and acknowledgments 5thly In the fifth and last place seek we unto God for that his free Spirit as David calleth it Psal. 51. 12. that That may be in us a spirit of confession It is that which the Lord maketh promise of to his people Zach. 12. 10. I will poure upon them the Spirit of Grace and Supplications His Spirit which is the gift of his Grace and therefore called the Spirit of Grace should so inwardly affect them with the sense of his Mercies as that they should freely poure out their Souls before Him in true penitent confessions of their own sinnes whereof formerly they had not been sensible And this Spirit seek we from God Even such a Spirit of Grace and Supplications which may put our hearts into such a confessing frame and temper as that they may be ready upon all occasions to break forth into humble and hearty confessions and acknowledgments of our sinnes both before God and Men. By this means it was that Paul was now become such a forward and ingenuous confessor of his own sinnes Which confessing he also censureth and that severely acknowledging himself not only a sinner but a great sinner yea the chief of sinners That is the third particular Branch of the general Observation to which I now come THe Penitent sinner as he is a frequent Remembrancer and a forward Confessour so also a severe Censurer severe in censuring of his own Sinnes and himself for them An Observation which I find the learned Grotius taking up from that parallel Text Luk. 5. 8. where Peter maketh the like Confession that Paul here doth Having seen that Miracle which Christ had wrought in blessing his labour beyond all expectation giving him such a draught of Fishes as the like he had never before seen or heard of he thereupon falleth down at his knees saying Depart from me I am a sinful man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peccatosus a sinner a great sinner So much that word as you have formerly heard imports as we may take notice from that Text of Saint Peter 1 Pet. 4. 18. If the righteous scarsly be saved where shall the ungodly and sinner appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where the word sinner being opposed to a Righteous person it imports a wicked and ungodly person with whom it is there joyned an habituated sinner So we find it used by our Apostle in the ninth verse of this Chapter whereof the Text is part Where he saith that the Law was not made for a righteous man but for the lawless and disobedient for the ungodly and for sinners for unholy and prophane Where by sinners we are to understand such as the rest there spoken of are wicked and ungodly unholy and prophane persons such as make a trade of sinne as Beza there expounds it Veluti aliquam peccandi artem exercentes such as the Poet Hesiod saith he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as made sinne their work habituated and notorious sinners Now what Was Peter such a one Nothing lesse he was then a truly pious and godly Man as appears by his Demeanure to his Lord and Master Christ his readiness to do what ever he should command him which he professeth and practiseth in the verses foregoing vers 5. 6. How was it then that he should passe so severe a Censure upon himself that he was a sinner such a sinner a sinful man Why thus it is none are more ready to pass censures upon themselves than those that deserve them least Probi animi vel maximum â—…st indicium severissimam in se censuram exercere saith that Author There is not a greater Evidence of a Pious and Gracious Soul than to be severe in Censuring of it self Such a one was this our Apostle Saint Paul as the same Author there taketh notice of it paralleling him with Peter in this confession which here he maketh Notwithstanding that before his Conversion he was morally blameless in his life and conversation and now an eminent Saint yet he passeth this Censure upon himself that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first the chief of Sinners And such Censurers shall we find other of the Saints of God to have been severe in censuring of themselves Hence is it that in their Confessions and Acknowledgements we shall find them aggravating their sinnes to the heighth indeavouring what they could to express and set