Ieremy 2.19 and thy backslidings shall reprove thee know therefore and see that it is an evill thing and bitter that thou hast forsaken the Lord thy God and that my feare is not in thee saith the Lord God of hostes Be thou sure conscience will find thee out and reprove thee sharply for thy sins sooner or later at one time or other Shall Gods people thinke we and his dearest servants be the only men whose sins shall be set before their eyes who shall be vexed and disquieted with the sense of their sins whose consciences shall accuse and smite wound them for sin No no if David and Iob and Peter have bin so troubled and put to such anguish of mind for their sins bee ye sure the reprobate and sinner shall feele much more If this be done to the greene trees that had much sap of grace and goodnesse in them what shall be done to the dry As our Saviour speaketh Lu. 23.31 The sorrow that Gods people endure for their sinnes it is nothing if it be compared with that that the reprobate shall feele The dregs of the cup of the Lords wrath all the wicked of the earth shall wring them out and drinke them as the Psalmist speaketh Psalme 7.5 8. As senslesse and benummed as Iudas his conscience was before he had betrayed Christ so as Christs powerfull ministery as you heard could not awaken it yet did it not alwayes continue so but presently after he had committed his sin it was awakened with a witnesse and did his office upon him as you may see Matth. 27.3 5. This the Lord threatneth to such sinners as have beene least troubled with their sins and most confident of his love Psalme 50.21 These things hast thou done and I kept silence thou thoughtest that I was altogether such a one as thy selfe but I will reprove thee and set them in order before thine eyes And when God shall set thy sins before thee thou shalt not be able to avoid the looking and thinking of them no more then Belshazzar was the hand writing upon the wall Dan. 5.5 And when will God doe this may you say When shall the consciences of all wicked men be awakened I answer 1. God can do it even in the time of our best health and greatest jolitie as he did with Belshazzar 2. He doth it usually in the time of sicknesse or some sharpe affliction as he did with Iosephs brethren Genes 42.21 And 3 If thy conscience doe not awaken before certainly so soone as thou commest to judgement either generall or particular thy conscience will then awaken and doe his office upon thee even the office of an accuser of a witnesse and of a tormentor At the day of the declaration of the just judgement of God the conscience of every man will doe his office as the Apostle speaketh Rom. 2.15 16. Then the bookes shall bee opened Revelat. 20.12 Every mans conscience wherein as in a booke all the actions of his life and words of his mouth and thoughts that have beene in his heart are faithfully recorded and which were in many men all the dayes of their lives like such a clasped or sealed booke as is spoken of Esa. 29.11 that they could never read nor see what was written in it shall then be layd open before him that he may read yea hee shall then be compelled to read what is written in it Then will the Lord bring the hidden things of darkenesse to light as the Apostle speaketh 1 Corinth 4.5 and will make manifest the counsels of mens hearts unto them Then shall all men clearely see not onely what they have done but also whether it have bene good or evill lawfull or unlawfull that they have done The eyes of their consciences are now so blind that they cannot see nor perceive by the clearest light of the Word in the plainest ministery that is that to neglect prayer in secret and in their families to spend the greatest part of every Sabbath irreligiously to neglect the hearing of the Word upon the Lecture day upon every trifling occasion to live in malice to use fraud in their dealings with men to spend their time unprofitably c. are any sinnes but when that day commeth the scales will fall from the eyes of their consciences and they shall clearely see that they are sinnes and grievous sins too Then their conscience will beare witnesse according to the worke of the Law that is written in their hearts Romans 2.15 16. And that which he saith of the knowledge of the Elect in that day is true also of the knowledge that the reprobate shall have then 1 Corinth 13.12 Now they see but as through a glasse darkely but then face to face now they know but in part but then they shall know even as they are knowne And as the Lord speaketh in another case Ier. 23.20 it may be said unto all men in this case In the latter dayes ye shall understand it plainly which now you cannot be perswaded of that these are sinnes LECTVRES ON PSAL. LI. 4 Lecture XLIII on Psalme LI. 4 Decemb. XII MDCXXVI Against thee thee only have I sinned and done this evill in thy sight that thou mightest be justified when thou speakest and bee cleare when thou judgest WEe have heard that in the former verse David maketh confession of his sin in generall it followeth now that we proceed to shew how he doth it in this and the next verses more fully and particularly For 1. Hee maketh confession of the speciall actuall sin that he had offended God by at this time and which Nathan had charged him with in this verse I have done this evill 2. He amplifieth and aggravateth this his sin by three arguments 1. By the person against whom this sin was committed in this verse Against thee thee onely have I sinned and done this evill in thy sight 2. By the fountaine and roote from whence this sin did spring that is to say his naturall corruption verse 5.3 By the knowledge and truth of grace that he had received from God before he fell into this sin in the sixth verse Now in this verse that I have now read there are two things principally to be observed 1. How David accuseth himselfe before God heere and amplifieth his sin against himselfe in these words Against thee thee onely have I sinned and done this evill in thy sight 2. The reason why he doth so in the last words of the verse That thou mayest be justified when thou speakest and be cleare when thou judgest Now then to begin with the first part of the verse for the opening of the words that the Doctrine may the more cleerely arise from them for our instruction and lest he should seeme by this manner of speech to extenuate rather then to aggravate his sins foure questions must be briefly resolved First was this foule act that he committed an offence against God onely was it not
lesse then rebellion and stubbornesse then witchcraft and idolatry You will say then that by this doctrine all sins are alike Hee that to relieve his extreme necessity stealeth a sheepe breaketh Gods commandement aswell as he that killeth his owne father And is there no difference betweene these sins I answer Yes verily some sins are farre greater then others are 2 King 3.2 Iehoram the son of Ahab wrought evill in the sight of the Lord but not like his father and like his mother His sins were great but not so great as theirs Our Saviour telleth the Pharisees that some sins in comparison of others are like gnats and some like camels Mat. 23.24 And though the least in it owne nature doe deserve eternall torments and foolish man cannot comprehend how there can be any degrees any Magis or Minus more or lesse in those torments that are eternall and infinite yet the eternall God knoweth how to make degrees and differences even in those eternall torments And though the torments that the least sinner shall endure in hell be infinite and such as no tongue can expresse no heart can conceive how great and intollerable they will bee There shall bee nothing but weeping and gnashing of teeth Luke 13 28. There the worme never dyeth nor the fire never goeth out Mar. 9.44 Yet will the Lord inflict greater torments on such whose sins have beene like camels and lesser upon those whose sins have beene like gnats Hee knoweth how to beate the servant that knew his masters will and did it not with many stripes and him with fewer that did it not because he knew it not Luke 12.47 48. to make the torments of Chorazin more intollerable then those of Tire and Sidon Mat. 11.22 Some sins yee see then are greater then other some But what is it that putteth the difference betweene sins What are the weights and ballances wherein sins are to bee weighed if wee would know which are the heaviest and which are the lightest sins Not the opinion of men of the world of the multitude of the time nor the censure and punishment that men doe passe and inflict upon sin For so in times past it should have beene a greater sin to eate flesh upon a friday then to breake many of the commandements of God and in any man not to keepe the day of Christs birth holy in a solemne manner should be a greater sin then to break any one of Gods commandements as than to steale to commit adultery or idolatry or blasphemy either These are therefore false weights and ballances to judge of the greatnesse or smallnesse of sins by But by the weights of the Sanctuary by the word of God onely this is to bee judged of And this is the rule that Gods word giveth us to judge which are the greatest sins The more directly any sin is committed against God the more contempt is done to God by it the greater the sin is As the sin against the holy Ghost is the greatest sin of all sins because it is most directly committed against God hee that committeth it sinneth of meere malice and despite against God Hee doth despite unto the spirit of grace as the Apostle speaketh Heb. 10.29 So every other sin the neerer it commeth to it the more directly it is committed against God the greater the sin is And from this generall rule these three particulars will follow First That the sins of the highest degree against the first table are greater then those of the highest degree against the second So Samuel speaketh of witchcraft and Idolatry as of the greatest sins 1 Sam. 15.23 Rebellion is as the sin of witchcraft and stubbornesse is as iniquity and idolatry So our Saviour calleth the first table the first and the great commandement Mat. 22.38 Secondly That sins committed against knowledge are greater sins then those that are committed out of simple ignorance because there is greater contempt done to God by them then by the other See this in a sin of omission Iames 4.17 To him that knoweth to do well and doth it not to him it is sin As if he had said to him it is sin with a witnesse See it also in sins of commission Pauls blasphemy and persecution was in respect of the deed it selfe a farre greater sin then the sin of that man was that gathered sticks upon the Sabbath day And yet Paul found mercy with God because he did it ignorantly as himselfe saith 1 Tim. 1.13 Whereas the other found no mercy with God as we see Numb 15.35 because he did it against his knowledge presumptuously How may that appeare will you say Surely he and all the congregation knew well how strictly a little before God had enjoyned a precise rest even from gathering of Mannah upon the Sabbath day Exo. 16.23 yea from doing any worke even about the making of the tabernacle yea or kindling a fire in any of their tabernacles upon the Sabbath day Exod. 15. â— 3. And yet would he doe this he sinned against his knowledge he sinned presumptuously Therefore is this story brought in by the holy Ghost immediatly upon the law that God had made against presumptuous sinners as a sanction and ratification of that law Numb 15.30 32. O thinke of this you that at this day do so presumptuously profane the Lords Sabbaths not by gathering a few sticks but by following your profits and pleasures on that day with the neglect and contempt of Gods house and worship The spirit of God wrought that love in Davids heart to the house of God that he professeth Psal. 84 10. He had rather be a doore-keeper in the house of his God then to dwell in the tents of wickednes And what spirit is it that maketh you to hate and loath the house of God as you do that maketh you so farre in love with the tents of wickednes I mean the ale-houses the most of which if any houses under heaven may well be called the tents of wickednes as you are that you cannot be drawn from these tents of wickednes into the house of the Lord no not upon the Lords day you cannot pretend ignorance for your sin no more then he that gathered sticks upon the Sabbath day could you sin against your knowledge as he did you sin presumptuously as he did yea your sin is worse then his was 1. Wee read not that he did this in the time of Gods publike worship as you do 2. He spent not his time so ill in gathering sticks as you do in swilling and gaming upon the Sabbath day 3. He drew not other lewd companions to joyne with him in his sin as you do And yet God met with him he died without mercy as you have heard for his sin be you sure the Lord will meet with you also one day and unlesse you repent and forsake this sin you shall find no more mercy with God then he did Well because I see many of you my
foure principally First The regenerate sinne against greater meanes of knowledge and obedience then other men doe and therefore their sinnes are greater more heinous and odious unto God then the sinnes of other men True it is that all wicked men doe sin against the meanes and that is that that doth aggravate the sinne of every man and will make him inexcusable as the Apostle speaketh Rom. 1.20 that he sinneth against the meanes God hath given him to keepe him from sinne But Gods people that live in his Church in the valley of vision as the Prophet calleth it Esa. 22.1 under the ministery of the Gospell enjoy farre greater and stronger meanes then all other men do For that is the power of God unto salvation as the Apostle calleth it Rom. 1.16 And proportionable to the greatnesse and excellency of the meanes that God vouchsafeth to any to keepe him from sinne is the greatnesse and heinousnesse of his sinne in the sight of God All men shall find one day that even the having of a sound ministery of the Word whether they profit by it or profit not even the having of such meanes will greatly increase the heinousnesse of their sinnes Whether they will heare or whether they will forbeare saith the Lord Ezek. 2.5 yet they shall know that there hath beene a Prophet among them As if he should say They shall know what it is to have had excellent meanes and not to be bettered by them So saith our Saviour of the Iewes that enjoyed his ministery Iohn 15.22 If I had not come and spoken unto them they had not had sinne that is their sinne had beene nothing in comparison of that that now it is but now they have no cloke no excuse for their sinne And for this cause he saith Mat. 11.24 that it should be more tolerable for Sodom in the day of judgement then for Capernaum The sinnes of Capernaum were more heinous and odious unto God then the sinnes of Sodom because they were committed against greater and stronger meanes then the other were Secondly The regenerate sinne against greater knowledge then other men doe and therefore their sinnes are greater and more heinous then other mens are True it is that all wicked men doe sinne against their knowledge and conscience for by the light of nature they know many things that they doe to be evill Iohn 1.9 Rom. 2.15 And this sinning against their knowledge and conscience is that that greatly increaseth the sinne of every naturall man Because knowing the judgement of God that they that commit such things are worthy of death saith the Apostle Rom. 1.32 yet they not onely doe the same but have pleasure in them that doe them This shall stop the mouth of all iniquity as the Psalmist speaketh Psal. 107.42 at the day of Iudgement when the bookes of conscience shall bee opened and men shall be judged according to that that is written therein Revel 20.12 But all that live in the Church sinne more against knowledge sinne against a farre greater light then any other man doth The light men have by nature is but a dimme light they that seeke God by that light do but grope after him as the Apostle speaketh Acts 17.27 The word is a farre clearer light and they that are instructed by it have a farre clearer knowledge then by any other meanes a man can have The commandement is a lamp saith Solomon Pro. 6.23 and the law is light And yet they that are inwardly inlightned by the spirit of God as all the regenerate are have a farre clearer light and knowledge of God then any man can have that enjoyeth the outward light of the word onely when in the hidden part the Lord hath made a man to know wisedome as David speaketh here For though the word be a most cleare light yet every naturall man hath such a vaile over his heart as he cannot cleerely discerne it but when the heart is once turned to the Lord and converted as the Apostle teacheth 2 Cor. 3.15 16. that evill is taken away The regenerate mans knowledge is farre greater and clearer then any other mans can bee and consequently his sin must needs be also greater then any other mans For the greater measure and degree of knowledge that any man hath the greater is his sin To him that knoweth to do well and doth it not saith the Apostle Iam. 4.17 to him it is sin What and to no body els yes but not so much to any other sin shall not be imputed and laid so heavy to the charge of any man as to him that hath sinned against his owne knowledge and conscience If you were blind saith our Saviour Iohn 9.41 ye should have no sinne that is nothing so much sin so hainous sin as now ye have The servant that knoweth his Lords will saith our Saviour Luke 12.47 and prepared not himselfe nor did according to his will shall bee beaten with many stripes And no marvell for all sins against knowledge are in some degree presumptuous sins and are committed with an higher hand and in more direct contempt of God then other sins are as appeareth by that opposition that is made betweene sins of ignorance and presumptuous sins both in Numb 15.27.30 and Psal. 19.12 13. Thirdly The regenerate sin against greater mercy and kindnesse they have received from God then other men do and therefore their sins are greater and more hainous then the sins of other men True it is there is no wicked man but he hath received much mercy and kindnesse from God The Lord is good to all saith the Psalmist Psalme 145.9 and his tender mercies are above all his workes And his sinning against this goodnesse and mercy of God is that that greatly increaseth the sin of every wicked man and will much aggravate his condemnation This is that that treasureth up wrath unto them against the day of wrath as the Apostle speaketh Rom. 2.4 5. But the mercies and kindnesses that God hath shewed to any wicked man are nothing if they be compared with that which he hath shewed to every regenerate soule They are but common mercies they are but as the crummes that fall from their masters table as that poore woman speaketh Matth 15.27 Remember mee ô Lord saith David Psalme 106 4 with the favour that thou bearest unto thy people The Lord hath shewed another manner of favour and love to his owne people he hath done more for the poorest wretch that is regenerate he hath given him more then all the world besides Hee hath given them his owne sonne To us a sonne is given Esa. 9.6 He hath given them a full and free pardon of all their sinnes Thou hast forgiven the iniquity of thy people thou hast covered all their sinne saith David Psalme 85.2 Hee hath given them his holy spirit Because yee are sonnes saith the Apostle Gal. 4.6 God hath sent forth the spirit of his son into your hearts He will give them the
himselfe and ver 31. If we would judge our selves we should not be judged As if he had said We should escape all the judgments that the unworthy receiver hath cause to feare When David had invited Mephibosheth unto his table 2 Sam. 9.7 8. Mephibosheth bowed himselfe and said what is thy servant that thou shouldest look upon such a dead dog as I am And hath not every one of us much more cause to say thus in our preparatory prayers unto the Lord who inviteth us unto his table Foure singular benefits we should receive by it if we could be soundly humbled in the sense of our sins and which we cannot receive till we be so First This and nothing but this will breed in us an appetite unto Christ in this his ordinance a hungring and thirsting after him Till we be sicke of sin we can feele no need of this Physician nor can care much for him The whole have no need of a Physician saith he Mat. 9.12 but they that are sick When the fiery serpent had bitten and stung a man saith the holy story Numb 21.9 then hee would run and make use of the brasen serpent but never till then Secondly This and nothing but this will make a man able to prize Christ at his full valew and willing to part with any thing to purchase him You heare one protest Phil. 3.8 that he had suffered the losse of all things and did count them but dung that he might win Christ. But who was this that said so Surely Paul that had so deepe a sense of his own sin and unworthinesse that he counted himselfe the chiefe sinner in the world 1 Tim. 1.15 Thirdly This and nothing but this will make us fit to receive Christ by faith and make him our own Repent and beleeve the Gospell said our Saviour in his ministery Mar. 1.15 No man ordinarily can beleeve the Gospell till the law have wrought repentance a sound sense and sorrow for sinne in him And the Centurion of whom Christ saith Mat. 8.10 he had not found so great faith in all Israel as he did in him was a man that was deeply humbled in the sense of his owne unworthinesse as you may see ver 8 Lord I am not worthy saith he that thou shouldest come under my roofe A strange degree of humility as ever you heard or read of if you consider it well Fourthly and lastly This and nothing but this will make us able to rejoyce and take comfort in Christ to count him our treasure and our happinesse God forbid saith the Apostle Gal. 6.14 that I should glory or rejoyce in any thing save in the crosse of our Lord Iesus Christ. He meaneth the passion and sufferings of Christ. But who was this that did thus rejoyce in Christ and in his sufferings Surely it was Paul that was so deeply humbled in the sense of his unworthines that he calleth himselfe Ephes. 3.8 lesse then the least of all Saints See in all these foure points the benefit of sound humiliation for sin and be no longer afraid of it but strive and labour for it specially now that thou art in a speciall manner to appeare before God and to renew thy covenant with him LECTVRES ON PSAL. LI. 7. Lecture CXV On Psalme LI. 7. Aprill XIIII MDCXXIX Purge me with hysope and I shall be cleane wash me and I shall be whiter then snow WE have already heard that this whole Psalme being an humble prayer and supplication that David made unto God after that by the ministery of the Prophet Nathan the Lord had effectually discovered his foule sins unto him and called him unto repentance doth consist of two principall parts For 1 Hee prayeth for himselfe from the beginning of the Psalme to the end of the 17. verse And 2 for the Church of God which he had greatly endangered by his sinne in the two last verses of the Psalme And the prayer that he maketh for himselfe consisteth likewise of two parts the 1 concerneth his justification wherein he beggeth of God the pardon of his sinnes and recovery of his favour in the nine first verses the 2 concerneth his sanctification wherein he beggeth of God the mortifying of his corruption and the renewing of his heart by his holy spirit from the beginning of the tenth verse to the end of the 17. In the petition he maketh for the pardon of his sinnes two things are to be observed 1. The arguments whereupon hee doth ground his faith and hope to speed and obtaine this his suit 2. The oft repeating of this suit and petition to expresse the vehemency of his desire in it The arguments whereupon he groundeth his faith in this petition are two First The knowledge he had of the Lords goodnesse and of that multitude of tender mercies that were in him verse 1. Secondly The knowledge he had of his owne sinnes which he confesseth and layeth open before God not onely in a generall manner verse 3. but fully and particularly in the three verses following Aggravating them by the consideration 1. Of the the person against whom they had beene commited verse 4. Against thee thee onely have I sinned and done this evill in thy sight 2. Of the filthy fountaine and bitter root from which they did spring verse 5. Behold I was shapen in iniquity and in sin did my mother conceive me 3. Lastly Of that knowledge and truth of saving grace which God had wrought in him before he fell into these sinnes verse 6. Behold thou desirest truth in the inward parts and in the hidden part thou hadst made me to know wisedome And thus farre we have already proceeded Now in this verse and those two that follow David returneth to his first petition for the pardon of his sinne and out of the abundance of his heart repeateth it over and over againe But in this verse he doth not onely repeat and renew his suit for pardon but he doth also shew the meanes whereby he hoped to obtaine it that is to say by being purged with hysope and washed from the filthinesse of his sinnes Purge me with hysope saith he and I shall be cleane wash me and I shall be whiter then the snow For the better understanding of the words three questions are to bee moved and resolved First What is meant by this purging with hysope and by this washing that he speaketh of here For answer whereunto we must understand First That under the law of Moses as there were divers waies whereby the people of God might contract legal pollution and uncleannesse so there were also divers washings injoyned them to cleanse them from these pollutions as the Apostle teacheth us Heb 9.10 He that had the leprosy which is the soulest pollution that the law speaketh of after all the ceremonies performed by the priest for his cleansing was to be washed in water as you may see Levit. 14.8 He that is to be cleansed shall wash his cloathes and shave
by his sin did to men even his owne subjects and servants though he were a King did ought to trouble him p. 217. Even the consideration of the evill consequents and punishments of sin should make us feare hate and mourne for sin p. 218. and the consideration of the hurt we have done to other by out sin specially by making our selves guilty of the bloud of their soules which is done three waies p. 219 Yet the consideration of the offence and dishonour done to God by it is the chiefe thing should make us hate and mourne for sin Ibid p. 220. Lect 44. For 1 Every sinne is a transgression of the law of God an offence against him p. 220. 2 By every sin we despise the Lord and do an injury and contempt unto him p. 221. 3 The Lord whom we do this offence unto 1 is present every where and privy to all our waies 2 Infinite in holinesse and hatred of sin p. 222. 3 Infinite in greatnesse and majesty p. 223. Lect. 45. 4 Infinite in goodnesse and bounty towards us This expressed six waies in the things that concerne this life p. 224 225. and three waies in the things which concerne our soules viz our redemption conversion perseverance p. 225 226. The sinning against so good a God should most trouble us p. 227. Lect. 46. No sinne is small or lightly to be accounted of as appeares 1 By the father that begets and engendreth it in us 2 By the punishment that the righteous God hath inflicted upon the least sin p. 228. 3 By the price whereby we were redeemed from the least sir. â— By the person whom by the least sin wee doe contempt unto p. 229. Yet are some far greater then others viz. as are most directly committed against God p. 230. 1 Sins of the highest degree against the first Table 2 Sins against knowledge p 231. 3 Sins of such as are of speciall note for profession p. 232. Sincerity of repentance to be judged by 1 our sorrow for and forsaking of sin chiefly for this cause because God is offended and dishonoured by it 2 When our sorrow for sin and forsaking of it groweth from faith Ibid. Lect. 47. Take heed of giving liberty to our selves to commit any sin or making light account of it when wee have committed it upon this conceit that it is but a small sin three Motives to this p. 233 234. Yet doth not this precisenesse make the yoake of Christ intollerable p. 235. None are to be blamed for being precise in small matters 1 Though there be a precisenesse in small matters that is to be blamed as a certaine signe of hypocrisie p. 236. 2 Yet all precisenesse even in small matters is not to be blamed Ibid. for 1 We may not commit the least sin for preventing the greatest danger 2 Nor for the preventing of a far greater sin 3 We may not dare to do ought that we see cause to doubt God hath forbidden p. 237. How to carry our selves towards them whom we thinke too precise in trifles Ibid. Lect 48. The Lord must be justified in whatsoever he hath spoken How the Lord speaketh to his people and how he is justified therein p. 238. 1 We must undoubtedly beleeve and give credit to every thing God hath spoken p. 239. 2 We must also approve it as most just equall without all murmuring against it 3 We must receive take to heart and submit our selves to â—t p. 240. Because 1 of the authority of the Speaker 2 because all spoken for our good p. 241. Though it be not a signe of a faithlesse heart 1 Not to beleeve that which the best man teacheth till we have tryed it Ibid. 2 to make questions and mooâ—e doubts of something wee read and heare 3 to have sometime thoughts of infidelity and atheisme p. 242. yet it s a dangerous signe 1 not to bee able to beleeve the Word nor troubled with infidelity Ibid. 2 to gaine say and dispute against the Word 3 not to endure the word of reproofe p 243. 4 to take nothing to heart that they heare p. 244. Lect 49. Davids meaning in these words That thou mightest bee cleere when thou judgest p. 244. The humbled sinner will cleere in Lord from all aspersion of injustice or extreamity in any of his judgements inflicted on himselfe or others p 245. Foure degrees of this passive obedience 1. We may not in word or thought murmure against any of them p. 245. 2 We must give testimony to the righteousness of them 3 We must bee willing to beare them patiently p. 246 247. 4 Even in those wee can conceive no just cause or reason of p. 247. Reasons of this 1 respects the judge himselfe Ibid. 2 them that are judged and corrected by him p. 248. Lect. 50. We have all need to seeke the grace of patience for 1 Crosses daily to be looked for 2 we in this land have cause to looke for evill times 3 a very difficult thing to the flesh to beare crosses well p. 250. Notes of true patience 1 its a fruit effect of repentance and humiliation 2 and of faith 3 and of our obedience p. 251 4 It maketh us willing to beare that crosse whatsoever it be that God seeth sit to exercise us by 5 It maketh a man more desirous to profit by his affliction then to be rid of it 6 It maketh a man unwilling to ease himselfe of his crosse by unlawfull meanes 252. 7 It will moderate our passions and make us meeke spirited even towards men p. 253. Lect. 51. Motives unto patience 1 Every childe of God must looke for aâ—â—liction even for much affliction no possibility of going to heaven but this way p. 253. 2 We can no way ease our selves by impatiency but make our crosse more grievous but the contrary by patience in three respects p. 254 255. 3 God hath a speciall hand in all our crosses this consideration hath great force to preserve from feare of troubles and to keepe us from fainting under them p. 256. For he doth afflict us alwaies in love as appeares in five points 1 He doth it not willingly but when need requires 2 The end he aimeth at is to doe us good yea some speciall good that could not otherwise be done p. 257. 3 He will recompense whatsoever loffe wee sustaine by it p. 258. 4 He moderates all our afflictions both for time and measure 5 He will bee with them in their affliction to strengthen and comfort them p. 259. Lect. 52. Meanes 1 Thinke often of the evill day and prepare for it p. 260. These thoughts would 1 keepe us from surfeting of our pleasures 2 restraine us from sin 3 make affliction lesse bitter to us when it shall come p. 261. A great mercy that God giveth us such warnings p. 262. 2 Weane thy heart before hand from the love of earthly things Ibid. 3 Acquaint thy selfe well before hand with the Word p. 263. 4
some naturall life be in the unregenerate he is utterly void of all spirituall life p. 518. God doth in the work of conversion shew and exercise his omnipotent power p. 519. In denying the meanes of conversion or grace to profit by them unto any hee doth not nor can doe them any wrong because he is an absolute Soveraigne Ibid. 520. God denies effectuall grace to profit by the meanes to some that his free grace and mercy to th'elect might be thereby more manifest and glorious p. 520. Lect. 105. The whole glory of mans salvation is due unto the Lord alone p. 521. The salvation of man is to be ascribed only to the free grace mercy of God p. 522. The ascribing all glory to God and none to man the best note to try all doctrines and religions by p 523. The Lord doth not onely in the worke of conversion offer us grace and perswade us to accept of it but conferres and infuseth that grace into the will which actually inclineth it to receive grace p. 524. The grace of conversion is not a fruit of Gods common love but of his speciall love Ibid. God doth not onely make us able to convert and beleeve but he doth cause us actually to repent and to beleeve p. 525. Though we may not receive any thing in religion upon the credit of any man yet we should be constant in the truth we have received by warrant of the Word and teaching of the Spirit Ibid. yea we are bound 1 to be resolute in it 2 to hold it with affection 3 to hate all errors that oppose it 4 to shun seducers p. 526. By our constancy in the truth received we may approve to our selves our own election and calling Ibid. Lect. 106. They are in a fearefull estate that live where they cannot enjoy the ministery of the Word p. 526 527. They are also in a fearefull estate that enjoy long the meanes of grace the ministery of the Word and cannot profit by it p. 528. Many complaine without cause they cannot profit by the Word Ibid. What the true causes are men profit not by the Word p. 529. What they must do that have long enjoyed the Word and cannot profit by it p. 530. They that enjoy the meanes of grace have great cause to bee thankfull to God page 531. But most of all they that have also obtained grace to profit by them Ibid. p. 532. Lect. 107. The regenerate elect childe of God sinnes not so hainously as every unregenerate man may doe 1 There is no sin so hainous but the unregenerate man may fall into but there is one sinne viz. that against the Holy Ghost which it is not possible for any regenerate elect childe of God to commit p. 533. 2. Though hee may possibly fall into any other most hainous sin yet hee cannot commit it so hainously and wickedly as the unregenerate man doâ—h p. 533. The sinnes of the regenerate are not so prejudiciall and dangerous to them as the sinnes of the unregenerate and wicked are for 1 their ordinary and unavoidable frailties which they discerne and bewaile God will never enter into judgement with them for them nor so much as take notice of them 2 the greatest sinâ— they do fall into for them there is hope and promise of pardon 3 No such childe of God being regenerate can fall so fearefully and dangerously but hee shall rise againe and be renewed by repentance p. 534 535. 4 all the sinnes they fall into shall be sanctified to them and tend to their good three waies p. 535 538. Lect. 108. The Sinnes of the regenerate are in sundry respects more hainous then of any other man as appeares 1 by the testimony of the regenerate themselves who have thus judgâ—d of their owne falls and have beene most deepely humbled for them even out of this respect p. 538. 2 testimonies the Lord hath given in this case 1 that he hateth and will plague sinne as much in them as in any other in the world p. 539 542. Lect. 109. God doth in this life snew his hatred more against the sinnes of his owne people for 1 He afflicts in this life all his owne people but not all wicked men p. 542 543 2 when he intends to bring a generall judgement on a nation hee useth to begin at his owne house pag. 543. 3 When he will make any an example unto others of his anger against sinne hee useth to câ—ll out his owne people for this purpose rather then lewd and wicked men p. 544. 4 His judgements are wont to bee more heavie and sharpe upon his owne people then those are that he useth to inflict upon wicked men p. 545. Reason 1 In the respect hee hath and love he beareth to his people that hee may keepe them from sinne and perdition p. 546. Lect. 110. The Lord afflicts his owne people with notorious and publike judgements of purpose that other men even the wicked among whom they live may take notice of them and hath therein not so much respect to their owne sinnes as to those wicked men from whom he gaines glory by this two wayes p. 547. 1 This is most effectuall to awaken the conscience of such of the wicked as belong to God and to bring them to a serious consideration of their owne dangerous estate p. 548. 2 this hath force to harden the hearts of desperate sinners and to make them hate religion the more Ibid. The foule sinnes that they fall into that are of note for piety are more odious to God and men then the sinnes of any other Ibid. For 1 They are committed against greater meanes of knowledge and obedience and the greater meanes any enjoyeth the greater is his sinne p. 549. 2 They are committed against knowledge and conscience more then the sins of any other and the more knowledge any hath the greater is his sin Ibid 3 They are committed against greater mercy received from God and the more kindnesse any hath received the greater is his sin p 550. 4 They doe more hurt for 1 Wicked men are more encouraged and hardned in sinne by their evill example then by any other p 551. 2 Their sinnes are imputed to God religion and so more dishonour redounds to God from their sins then from any other Ibid. Lect. 111. 1. Great is the sin and danger of such as rejoyce to heare and speake of the falls of Gods people and that raise and receive slanders against them p. 552. 2. Great is their sin and danger that take occasion from the sins of professors to hate religion and blaspheme it p 553. 3. Great is their sinne and danger that embolden and harden their hearts in sinne by th' example of the falls of Gods Saints p. 554 557. Lect. 112. All men are apt to thinke them notorious and heinous sinners above others whom they see to bee more afflicted then others p. 557. We may in two respects judge of mens sins by
and filthinesse we must declare 1. In our speech Col. 4.6 Let your speech be alway with grace seasoned with â—â—lt Even Ministers tho they may lawfully speake of womens matters and even of those marriage duties that are most secret Levit. 12. 1 Cor 7 â— 4 yet may they not speake of these things broadly nor rudely but with great gravity and purity 1 Tim. 5.2 2. In lookes and countenance for even therein a filthy and immodest heart is oft discovered 2 Pet. 2.14 Having eyes full of adultery 3. In our apparell and attire 1 Tim. 2.9 Let womâ—n adorne themselves in modest apparell with shamefastnesse and sobriety 4. In the conscience we make even of our very thoughts Iob 31.1 I made a covenant with mine eyes why then should I thinke of a maide Secondly this Doctrine serves to reprove the extreame immodesty of these times and that liberty men take to speake filthily And surely in respect of this all that feare God have cause to bewaile and complaine with the Prophet Esa. 6.5 I dwell in the midst of a people of uncleane lips I know the excuses men make for this sin First that though they speake so they meane no hurt but their hearts are as good as theirs that are most precise but for this I say that it is not possible the heart should be cleane when the mouth is so filthy Matth. 15.18 Those things which proceed out of the mouth come from the heart and they defile the man And 12.34 Out of the abundance of the heart the mouth speaketh Secondly that they do it but in mirth and will you not say they allow men to be merry To whom I answer that this will be found a poore excuse one day For 1. Such mirth is expresly forbidden The Apostle having condemned among other sins foolish talking and jesting which are not convenient Ephes. 5.4 concludes his speech thus in the 6. verse Let no man deceive you with vaine words for because of these things commeth the wrath of God upon the children of disobedience 2. Our mirth extenuateth not our sins but aggravateth them rather and those sins are usually most outragious that we commit in our merriment Eccle. 2.2 Iâ—â—ia of laughter it is mad 3. If thou hadst grace in thee thou wouldst finde that such mirth would end in heavinesse as Salomon speaketh Pro. 14.13 and grieve Gods spirit in thee Ephes. 4.30 Thirdly that if they do no worse but speake a little idly and vainely in their mirth they doubt not but they shall do well enough But to these I say that they are fouly deceived in thinking it so small a matter to offend in their speech as they shall perceive if they would consider well what our blessed Saviour saith Matth. 12.37 By thy words thou shalt be justified and by thy words thou shalt be condemned Hitherto we have heard in what termes this sin of David is expressed Followeth now that we consider the sin it selfe that was committed and the heinousnesse of it First in respect of the kinde and nature of his sins they were 1. Adultery of which Iob faith 31.11 12. This is an heinous crime yea it is an iniquity to be punished by the judges for it is a fire that consumeth to destruction and would root out all mine increase 2. He to cloake his filthy whordome committed murder also A sin that defileth the land where it is committed and the land cannot be cleansed of the bloud that is shed therein but by the bloud of him that shed it Num. 35.33 Yea what manner of person murdered he Not an innocent onely but him that was one of his worthies as appeareth 2 Sam. 23.39 yea he murdered with him sundry others of Gods people 2 Sam. 11.17 and that by the sword of Gods enemies giving occasion of insultation thereby 2 Sam. 12.9 Secondly in respect of the circumstances whereby it was aggravated greatly that is First in respect of the person that committed these sins 1. He was a man that had the remedy that God hath sanctified to keepe men from uncleannesse as Nathan telleth him 2 Sam. 12.2.11 2. These sins were not committed by him in the heate of his youth but when he was now ancient and had many children as appeareth by 2 Sam. 3.2 5. compared with 2 Sam. 5.13 14. 3. These sins were not committed by one before his conversion or that was a novice in religion but by a man that had attained to a rare degree of knowledge as himselfe professeth Psal. 119.99.100 and one that was of great note for the profession of the truth and had most solemnely bound and devoted himselfe to God Psal. 119.106 by one that had attained to a great sense of Gods favour as appeareth by that prayer of his Psal. 51 12. by one that had beene exercised with manifold tentations and so had had great experience in cases of conscience as appeareth by that he saith Psal. 40.12 The second circumstance that aggravateth his sin was the time when this whoredome was committed even when Gods host was gone out against his enemies 2 Sam. 11.1 that greatly increased his sin Deut. 23.9 When the host goeth forth against thine enemies then keepe thee from every wicked thing This may appeare also by Vriahs example 2 Sam. 11.11 Tho he was not with the host in person now yet should he have beene so much the more earnest with God in prayer for them as Moses was Exod. 17.9.11 This sin is therefore counted his chiefe sin and such wherein he sinned in a more presumptuous manner then in any other 1 King 15.5 And yet the man that did thus heinously sin was certainly a regenerate man and upright in heart a man of whom the Lord gives testimony 1 Sam. 13.14 that he was a man according to his owne heart From all which laid together this Doctrine will arise That the man that is truly regenerate and hath attained to a great measure of saving grace may fall fearefully into most odious sins For first admit the regenerate use not to fall into the same grosse sins againe that they have formerly repented of As it is said of Iudah that after he saw his sin that he had committed with Tamar Gen. 38.26 He knew her againe no more I do not deny but the regenerate may and do fall oft into the same smaller sins and infirmities that they have oft beene humbled for and repented of Yea it is also possible that they may fall into the same grosse and scandalous sins againe that they have formerly repented of But this I can say that they use not so to do and that we cannot in all the Scripture finde an example of any regenerate person that hath done so Iehosaphat sinned greatly in joyning in league with Ahaziah an enemy of God but after his sin was effectually discovered unto him 2 Chron. â—0 37 he could not be drawne to do so againe 1 King 22 4â— The like we see in â—oah that fell
and their back-slidings are increased As the sand being the least thing that is yet by number is made extreamely heavy My griefe saith Iob 6.3 would be heavier then the sand of the sea 2. David continued not in the filthy puddle of his sinne above one yeare and thou hast lyen snorting in such and such sins of thine a great many yeares How long is it since thou first began to be a blasphemer a drunkard an uncleane person and given to such other sins and in all this time thou wert never soundly humbled for them never madest thy peace with God I tell thee continuance in sinne unrepented of is a great aggravater of sinne the longer that sinne lyeth upon a man the fouler and more loathsome it will make him in Gods sight the deeper staine and die it will set upon his soule Ier. 4.14 O Ierusalem how long shall thy vaine thoughts lodge within thee Hos. 8.5 How long will it be ere they attaine to innocency 3. So that 1 If David became so filthy by these sinnes but once committed if his sins were so heavy upon his conscience what will thine appeare to be when God shall open thine eyes and restore to thee thy sight that hast made sin thy trade and practise all thy life long 2 If there must be so much a do to make David cleane who had been cleane many yeares before and now lay scarce one yeare in these sins if the Lord must bestow so much washing and rubbing and wringing upon him to get him cleane verse 2. Wash me throughly or multiply thy washings of me wilt thou thinke it a matter of no difficulty a matter not worth the troubling of thy mind about to be cleansed from all thy sinnes 3 If David cryed so earnestly and was so fervent and importunate in this suit and desired nothing but that his sinnes might be pardoned wilt thou be so mad to thinke that a cold cry God mercy and God forgive me will serve thy turne and that thou canst so easily get thy pardon when thou wilt thy selfe Thou wilt say againe Though my sinnes be many and great yet there is no cause I should be so troubled with them nor keepe such a doe for the pardon of them as you speake of for God is mercifull and very ready to forgive To this I answer that touching Gods mercy thou canst not say more then thou shalt heare mee acknowledge when I shall come to the next that is the third and last part of this Text. But for the present this I say First It is true indeed that Gods mercy is infinite When David had spoken of the goodnesse and mercy of God Psal. 106.1 he adds verse 2. Who can utter the mighty acts of the Lord Who can shew forth all his praise And there is a mercy of God that extendeth it selfe to all his creatures Psal. 145 9. The Lord is good to all and his tender mercies are over all his works And so I cannot denie but the leudest man that is may tast and doth daily tast of the mercy of God Iob 25.3 Vpon whom doth not his light arise and Luk 6.35 He is kind to the unthankefull and to the evill But this mercy that we now speake of the mercy of God that reacheth to the pardon of mens sinnes is not common to all this is restrained and limited to a certaine number It is peculiar to the Catholike Church as we are taught in our Creede and as the Prophet speaketh Esa. 33.24 The people that dwell therein shall be forgiven their iniquity It is restrained to them that feare God Luk. 1.50 His mercy is on them that feare him from generation to generation And Psal. 103.11 As the heaven is high above the earth so great is his mercy to them that feare him And verse 17 18. The mercy of the Lord is from everlasting to everlasting upon them that feare him to such as keepe his covenant and remember his commandements to doe them This mercy is restrained unto such sinners as are humbled and afflicted in heart for their sinnes Psal. 25.16 Turne thee unto me and have mercy upon me for I am desolate and afflicted This mercy God hath threatned to deny to some kinde of men that is 1. To the brutish ignorant Esa. 27.11 It is a people of no understanding therefore he that made them will not have mercy on them and he that formed them will shew them no favour 2. To them that despise and scorne the meanes of grace Pro. 1.27 28. When your feare commeth as a desolation then shall they call upon me but I will not answer they shall seeke me early but they shall not finde me Why what was the reason that is given verse 29 30. For they hated knowledge they would none of my counsell they despised all my reproofe 3. To him that sinneth presumptuously and upon hope of mercy and doth blesse himselfe in his heart saying I shall have peace though I doe walke in the stubbornesse of my heart to add drunkennesse to thirst that is sinne unto sinne or unsatiablenesse in sinne the Lord will not be mercifull unto him Deut 29.19 20. Now then thou that alleadgest this for the reason why thy sinnes shall not trouble thee because God is so mercifull consider with thy selfe how small cause thou hast to trust to that 1. Thou art not a member of the Catholike Church for that is holy and is a communion of Saints 2. Thou art none of them that feare to offend God 3. Thou keepest no covenant with him 4. Thou never remembrest his commandements to doe them 5. Thou art not humbled nor afflicted in heart for thy sinnes 6. Thou art void of understanding 7. Thou art a despiser and scorner of the meanes of grace 8. Thou incouragest and blessest thy selfe in thy sins upon hope of mercy And therefore as Iehu said to Amazias servants 2 King 9.18 19. What hast thou to doe with peace turne thee behind me So doth the Lord say unto thee what hast thou to doe with my mercy Iona 2.8 They that observe lying vanities forsake their owne mercy And this is the first answer I give to the second plea of these men Secondly I answer That the knowledge of the infinitenesse of Gods mercy will make no mans sin the lighter but cause it to lye much the heavier upon the conscience When he shall rightly consider that he hath despised and made so light account of offending so mercifull a God The knowledge of Gods goodnesse should lead men unto repentance it should breake their hearts and make them to mourne for their sins the more and this will heape up wrath unto a man against the day of wrath when a man shall despise the riches of Gods goodnesse and forbearance and long suffering Rom. 2.4 5. It is therefore said Revel 6.16 that wicked men shall cry to mountaines and rocks fall on us and hide us from the face of him that sitteth upon the
the Scriptures and bringing the Word unto their remembrance he should be their Comforter 2. And for a conclusion of my speech touching this third meanes of patience let me say to such as are despisers of the Word that have not so much as a Bible in their houses or if they have take no delight in the reading or hearing of it but say unto God in their hearts with the Atheist in Iob 21.14 Depart from us for we desire not the knowledge of thy waies if persecution should come and the sword of the enemy with what patience and comfort will you suffer that have no grounded knowledge out of the Word whether the religion you professe be the truth or no No man can with comfort suffer for the truth that is not certaine it is the truth When Paul prayeth for the Colossians that their hearts might be comforted Col. 2.2 he prayeth that God would give them all riches of the full assurance of understanding to the acknowledging of the mystery of God He that is fully assured with understanding that that is the truth of God that he suffereth for he may suffer with comfort and none but he Nay I will say more unto you what patience or comfort can such as you that make no more reckoning of the Word have on your death beds whensoever that houre shall come Certainely none at all for as you have heard there is no true patience nor comfort nor hope to be found but in the knowledge of the Scriptures And therefore it is spoken of as the very upshot of the misery of a wicked man Pro. 5.23 He shall die without instruction O they are in a miserable case that die without instruction and alasse how many thousands are miserable this way Let me therefore say to every one of you as Solomon doth Pro. 19.20 Heare counsell and receive instruction that thou mayest be wise in thy latter end If nothing else will cause you to esteeme of the Word yet let this do it that you may die with comfort that you may finish your course with joy Fourthly He that would be able patiently and meekely to beare afflictions and to submit himselfe obediently to the will of God in them must labour to get a true knowledge and sense of his owne sinnes Nothing hath more force to tame the heart of man and to breed patience in it under the crosse then this hath I will beare the indignation of the Lord saith the Church Mic. 7.9 Because I have sinned against him This is also plaine in the order of the three first Beatitudes Mat. 5.3 5. Blessed are the poore in spirit and then blessed are they that mourne and then blessed are the meeke Poverty of spirit sight and sense of sin will cause mourning and humiliation and these two will make us as meek as lambs under the corrections of the Lord. It is the privie pride of our hearts and the having too good a conceit of our selves that is the chiefe cause of all our impatiency and murmuring under the crosses that lye upon us If we knew our sins well and were truly humbled for them we would easily acknowledge that that which we endure is nothing to that that we have deserved at Gods hands we would say with David Psal. 103.10 He hath not dealt with us after our sins nor rewarded us according to our iniquities And with holy Ezra 10.13 Thou our God hast punished us lesse then our iniquities deserve It was the sense that David had of his sins that made him thus to cleare the Lord when he so sharply judge and corrected him and to beare it so patiently as we have heard he did Let us all therefore when Gods judgements lie heavie upon us hearken to that counsell which the Church in her extreame affliction from her owne experience doth give us Lam. 3.39 40. Wherefore doth a living man complaine a man for the punishment of his sins Let us search and try our waies and turne againe to the Lord. But some will object This is bad counsell certainely If when the Lord hath cast me downe by any of his judgements I should also cast downe my selfe by calling my sins to remembrance this were the way to bring me to despaire to make me utterly unable to beare any thing to make me to faint and to sinke under mine affliction And from this conceit it groweth that men cannot abide no not upon their death beds that either themselves or their friends should be put in mind of their sins But to these I answer that the sight of sin when it is joyned with true sorrow and humiliation of soule for it is not the way to despaire it is the onely way to bring us unto true comfort He is worthy to be beleeved that said so Mat. 5.4 Blessed are they that mourne for the poverty of their spirits he meaneth for that want of grace and aboundance of corruption they find in themselves for they shall be comforted God that comforteth those that are cast downe saith the Apostle 2 Cor. 7.6 comforted us Let me apply this in a word or two to you al that are now shortly to go to the Lords Table This holy Sacrament is a Feast wherein every Christian soule may receive more sound joy and comfort then by any meanes that God hath given us under heaven besides It is said that at the receiving of the Passeover in Hezekiahs time 2 Chron. 30.25 26. all the congregation rejoyced and there was great joy in Ierusalem And yet that Sacrament was not so effectuall a mean to breed joy and comfort in the hearts of Gods people as ours is It is also said of the noble Eunuch that he found great comfort in the Sacrament of Baptisme Acts 8.39 He went away rejoycing And yet there is not so much comfort to be received by that Sacrament neither as by this This is the Supper of the Lord wherein the Body and Bloud of our blessed Saviour is represented and exhibited by the elements of Bread and Wine creatures that God hath given above all things to strengthen and make glad the heart of man Ps. 104 15. But alasse how few are there that receive any sound comfort by this holy Sacrament or that go away rejoycing from it Would you know the true cause of it Certainely this it is we go not to it with soules humbled and mourning for our sins and how then should we go away comforted from it Christ was anointed and appointed of God to bind up the broken-hearted to comfort such as mourne Esa. 61.2 3. and not such senslesse creatures as we are He biddeth such to come to him as labour and are heavie laden Matth. 11.28 and promiseth to give them rest He never promised to give rest and comfort to such as we are that when we come to him never feele our sinnes to be any burden unto us In time of Popery at this time of the yeare all men held themselves bound in
Was it not the sin of his parents in begetting and conceiving of him that he heere complaineth of rather then any sin of his owne that he was guilty of in his first conception And doth not the word in the originall imply so much And in sin did my mother being in heate of lust as Gen. 30.38 39 41. that which is translated conceiving is in the originall being in heate conceive me I answer no. It was not his parents sins but his owne that he here confesseth unto God For First It was no sinfull act in his parents to beget and conceive him For as marriage it selfe is no filthy and sinfull estate but reverend and honorable according to that speech of the Apostle Heb. 13.4 Yea it is commanded of God to them that have not the gift of continency 1 Cor. 7.2 To avoid fornication let every man have his owne wife and let every woman have her own husband So neither is the use of it in the marriage bed a filthy or sinfull act but honorable and undefiled as the Apostle there speaketh Heb. 13 4. Yea commanded also of God 1 Cor. 7.3 5. And though originall corruption be derived by it unto the child yet is not the pollution and sin the parents so much as the childs own neither doe the parents so much defile and pollute the child in the begetting and conceiving of him as the child doth the parents In which respect there was no such uncleannesse by the ceremoniall law imputed to the man or woman that had knowne one another in lawfull matrimony as there was to the woman that did beare and bring forth a child Levit. 12.2 Secondly Admit that his parents had sinned in begetting and conceiving of him yet would he never have been so humbled nor so earnestly have begged of God the forgivenesse of their sin as he doth heere for he knew God would not impute unto him the sin of his parents according to that Ezek. 18.20 The soule that sinneth it shall die the son shall not heare the iniquity of the father It is therefore his own sin and corruption that he bewaileth certainely and not the sin of his mother that conceived him Now the words of this verse being thus cleared two things are principally to be observed in them 1. The doubling of the words of this complaint he maketh of his naturall corruption I was borne in iniquity and in sin did my mother conceive me As if he had said so soone as I was borne yea before that so soone as I was conceived or had any being in my mothers womb I was a wretched sinner I had in me iniquity and sin that is all manner of sin the seeds of all sin were in me 2. The word and note of attention he setteth before this acknowledgement of his originall sin and naturall corruption Behold As if he should say this this is it that abaseth and humbleth me most of all that doth much aggravate both my adultery and my murder that they proceeded from so filthy and corrupt a fountain that I have not only thus sinned against thee and done this evill in thy sight but that I have been wholly corrupted from the very womb of my mother and brought with me into the world a very fountaine of all sin and corruption And the Text being thus opened doth offer unto us three speciall points for our instruction First That the youngest infant is guilty of sin 2. That the sin that the infant is guilty of is derived to it by the parents 3. That this sinne that every infant is guilty of and which it derived from the parents is the chiefe sin of all others and that that maketh us most odious unto God The first Doctrine that we have to learne from hence is this That the youngest infant originally so soone as it is borne or conceived is guilty of sin in the sight of God and deserveth to be damned Every infant is even by nature a filthy loathsome creature and in himself by reason of his sin odious unto God Now before I come to the proofe of this point three objections must be answered and removed that may breed in you a prejudice against it First All infants even the infants of idolaters most wicked men are called innocents in the holy Scripture For the Prophet Ierâ—my speaking of those infants whom their parents being wretched idolaters offered in sacrifice to Baal and Molech saith Ier. 19.4 They have filled this place with the bloud of innocents I answer They are so called not because they were without all sin in the sight of God but First In respect of men that shed their bloud for they had deserved no such things at their hands that put them to death And so speaketh the Prophet Psal. 105.38 They shed innocent bloud even the bloud of their sons and daughters whom they sacrificed to the Idols of Canaan So the Scripture calleth all such innocents and their bloud innocent bloud that men have put to death without just cause And not only such as private men have slaine so Pro. 1.11 Let us lurke privily for the innocent without cause but even such as the Magistrate hath unjustly put to death Exod. 23.7 The innocent and the righteous slay thou not And so we say of sundry that have been unjustly condemned and executed for murders or robberies that they never committed that they died as innocents though they were otherwise most lewd and wicked men Secondly Infants may bee called innocents even in the Lords account in comparison of other men for they are not guilty of so much sinne as men and women are 1. Though they have much corruption in them yet is no corruption so strong in them as in us In which respect Christ propounded them as patternes and examples even to his Elect disciples and Apostles Matth. 18.2 3. Iesus calleth a little child to him and setteth him in the midst of them and said Verily I say unto you except ye be converted and become as little children yee shall not enter into the kingdome of heaven And the Apostle 1 Cor. 14.20 bids us to be as children in maliciousnesse 2. Sin in them is but in the seed or bud in us it is growne to further ripenesse and perfection And it is a greater degree of sinne to breake forth into bad words and actions then to have evill thoughts only Pro. 30.32 If thou hast thought evill yet lay thy hand upon thy mouth 3. The sins that wee commit are in one degree or other against knowledge We hold the truth in unrighteousnesse as the Apostle speaketh Rom. 1.18 Wee violently and unrighteously suppresse and smother the light that God hath given us So do not infants of them it is said Deut. 1.39 that they have no knowledge betweene good and evill Secondly The infants of the faithfull yea where but one of the parents is a beleever are said not to be uncleane but holy 1 Cor. 7.14 Else
of Gods servants their very sins that they have fallen into have made them better servants unto God then ever they were before or then ever they would have beene if they had not so fallen Because Mary Magdalene had bin so great a sinner therefore she shewed more love to Christ then any other did who had not fallen so grievously as she had done Her sinnes which were many are forgiven saith our Saviour Luke 7.47 for shee loved much As if he had said Shee could not love me so much if shee had not had so many and so foule sinnes forgiven her Certainely it was so with Peter whose fall by denying Christ made him to love Christ more dearely then any other of the Apostles did as is plaine by Christs asking of him Iohn 21.15 not onely whether he loved him but whether he loved him more then his fellowes did And therefore also we shall find that hee was more bold and zealous ever after more void of feare in the confession of Christ then any other of the Apostles were Thirdly and lastly By this meanes the Lord maketh his children more meeke and humble and compassionate towards others more free from despising and insulting over others for their frailties and infirmities This is a disease that is hardly cured by any other medicine When the Apostle chargeth Titus to put his hearers in mind to speake evill of no man to bee no brawlers but gentle shewing all meekenesse unto all men Titus 3.2 He prescribeth that as a preservative against that corruption verse 3. For wee our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hatefull and hating one another If God had not let Paul feele the thorne that was in his owne flesh whereby as by a messenger of Satan hee was buffeted and abased he was in danger to have beene exalted above measure and to have growne proud and insolent with the aboundance of revelations he had received and therefore twice in one verse 2 Cor. 12.7 he saith this thorne in the flesh was given him least hee should bee exalted above measure And this good Peter also got by his fearefull fall that whereas before he was conceited and proud and stood upon tearmes of comparison Matth. 26.33 Though all men shall be offended because of thee yet will I never bee offended He thought better of himselfe then of any other man After his fall he was of another temper For when Christ asked him Iohn 21.15 Simon sonne of Ionas lovest thou mee more then chese which Christ knew well that he did hee durst not answere Yes Lord unto that demand but onely thus Lord thou knowest that I love thee As if he had said I dare not say more then any other not more then the meanest of thy servants but yet Lord thou knowest that I love thee though it bee poorely and wearkely yet I love thee And thus have I shewed you that the sins of the regenerate are not nor can bee in all respects either so hainous in themselves or so dangerous in respect of the consequents and punishment of them as the sinnes of wicked and unregenerate men are or may be Now should I come to the confirmation of the Doctrine and shew you that the sinnes that a man committeth who is truly regenerate are in sundry respects much more hainous and dangerous then the same sinnes are being committed by another man But this because the time is past I must deferre till the next day Lecture CVIII On Psalme 51.6 Ianu. 20. 1628. IT followeth now that we proceed unto the proofe and confirmation of the Doctrine and shew you That the sins of a man that is truly regenerat are in sundry respects much more hainous and dangerous then the same sins are being committed by another man Two sorts of witnesses there are to confirme this 1. The conscience of the regenerate themselves 2. The Lord who is greater then the conscience of any man For the first David and Peter may serve in stead of a thousand For as it is evident they were truly regenerated before they fell so is it as evident that they judged their sins to be so much the more hainous and damnable even for this cause because they were regenerate and in the state of grace before they committed them How David judged of his sin you may see in these words wherein he aggravateth his sinne by this argument And in the hidden part thou hadst made me to know wisedome As if he had said This this is that that maketh my sinnes intollerably heavy to my conscience that thou hadst given me saving knowledge I was in the state of grace when I yeelded to these tentations when I fell into these sins And see how neere hee was unto despaire how much adoe hee had to get assurance of pardon and to receive his comfort in God how oft he repeateth his suit and petition for pardon verse 1.2.7 8 9.12.14 And how Peter judged of his sin so soone as the violence of the tentation was past and God was pleased to open his eyes and let him see what he had done how deepe he sanke in sorrow how neere he was unto despaire how much a doe he had to recover his comfort and assurance of Gods favour it is evident not only by his weeping so bitterly for it Matth. 26.75 but specially by that great care Christ had to raise him up againe to comfort him more then for all the rest of the Apostles He appointed an Angell to send word to Peter by name of his resurrection Marke 16.7 Tell his disciples and Peter And he shewed himselfe first to him 1 Cor. 15.5 He was seene of Cephas then of the twelve And by encouraging him so earnestly and so pathetically Iohn 21.15.17 not to give over his ministery but to feed his lambs to feed his sheepe for all that But to these two I will adde one example more and that is of that poore Corinthian that fell into incest For as we have no cause to doubt but that he was a regenerate man before he fell into that sinne for he was a member of that Church of whom the Apostle saith 1 Cor. 1.2 that they were sanctified in Iesus Christ they were called to bee Saints so it is evident that when he came to see what he had done he judged his sinne to be so hainous and intolerable that he was brought even to the brinke of desperation Insomuch as the Apostle was faine to write unto the Church earnestly 2 Cor 2.7 8. that they would comfort him and confirme their love toward him for feare he were even swallowed up with over-much sorrow See by these three examples how the regenerate themselves have judged of their falls Now least any man should object against the strength of this proofe and say Alas it was the weakenesse of these men to grieve as they did and to be so troubled in their minds for their falls
also to every faithfull man That worthy that noble and excellent thing which is committed unto thee keepe by the Holy Ghost which dwelleth in us Spartam quam nactus es hanc orna Grace that holy religion that thou professest hold it out so that it may bee the better thought of and have the more honour even for thy sake For though it lie not in mans power to add any thing to the honour of Gods name and religion or to make it greater in it selfe yet with men certainly they may by their holy profession and good example make it much greater and more honourable then otherwise it would be Paul was confident Phil. 1.20 that Christ should be magnified in his body whether he lived or died And of the poore servant he saith Tit. 2.10 that by his holy life he may adorne the doctrine of Christ and make it more beautifull and amiable in the eyes of men In which respect the Apostle speaking of certaine brethren that were the messengers of the Churches he calleth them 2 Cor. 8.23 the glory of Christ. These so held out the word of life in their whole profession and conversation that they were even a glory to Christ they made him and his religion more honourable and glorious in the Church then otherwise he would have been This is such a dignity as the child of God would not forgoe for all the world the credit and honour of Gods holy name and religion which he doth professe is dearer to him then his life It were better for me to die saith the Apostle 1 Cor. 9.15 then that any man should make my glorying void And what was his glorying Surely that he had so carried himselfe in his whole conversation that the Gospell received no blemish but honour by him See how earnestly David prayeth against this Psal. 69.6 Let not them that wait on thee ô Lord God of hosts be ashamed for my sake he repeateth it againe Let not those that seek thee be confounded for my sake ô God of Israel As if he had said O keep me from doing that that may cause thy people to hold downe their heads for shame because of the discredit I have brought upon religion Now this comfort this glorying the child of God shall utterly loose if he fall into scandalous sins Such sins of Gods people bring shame and reproach upon the Gospell they cast dirt and dung upon Gods holy name and religion and make it contemptible and loathsome in the eyes of men Yea the more note any man hath been of for piety the more will his sins make men to loath religion So the Lord saith of his people that they did by their sins profane his holy name Amos 2.7 and pollxte his holy name Ezek. 39.7 Ye see then there is great cause that the child of God should be more afraid to offend him then any other man in the world O that the Lord would give us all hearts to take these things home unto our selves to beleeve and bee affected with them as we ought to be For certainly many of us of whom yet I dare not doubt but they are the children of God do so live as it appeareth evidently that either they beleeve not or at least they do not consider and thinke seriously of these things But I must proceed to the second word of exhortation which I told you I must from this doctrine direct unto all you that truly feare God Be thou that art Gods child above all other men most humbled in thy selfe for those falls that thou hast taken since thou wast in the state of grace Every mans humiliation and sorrow for sin if it be true will be in some measure proportionable unto the quality and degree of his sin David watred his couch and made his bed to swimme with his teares Ps. 6.6 Manasseh humbled himselfe greatly before the God of his fathers 2 Chron. 33.12 Mary Magdalen wept so abundantly that she washed Christs feet with her teares Luk. 7.38 Now our sinnes who are in the state of grace are as we have heard many waies for degree and quality greater and more odious to God then the sins of other men For first They have beene committed against knowledge and conscience and consequently have been presumptuous sins And the servant that knew his masters will and prepared not himselfe nor did according to his will saith our Saviour Luk. 12.47 shall be beaten with many stripes Secondly They have beene committed against the marvellous mercy and goodnesse of God after that we had not only heard but felt and tasted in our selves how gracious the Lord is and consequently have been done in a contempt of God And to whom soever much is given of him shall much be required saith our Saviour Luk. 12.48 Thirdly Consider with what hazard thou hast sinned What mischiefe and losse thou either hast run into by thy sin or at least didst endanger thy selfe to run into That is to say 1. The provoking of thy father to be angry with thee and to plague thee thou knowest not how sharply how grievously 2. The losse of the assurance of thy fathers love and consequently of thy peace and joy thy boldnes and communion with God 3. The losse of the feeling and use and lively operation of Gods grace in thy heart With this hazard with this danger thou hast sinned And consequently thy sin hath argued thy heart to be desperately wicked as the Prophet speaketh Ier. 17.9 Fourthly and lastly Thy sins have dishonoured God and caused such as have beene privie to them to like the worse of his holy religion as thou hast heard this cannot be avoided And this must needs lie heavie upon thine heart if there be truth of grace in it The reproaches of them that reproached thee saith David Psal. 69.9 are fallen upon me O this is a most profitable meditation for us all that meane to be partakers at the Lords table When we are at the Lords table and heare Gods Minister bid us in Gods name take and eat the body of Christ which was broken for us take and drink the bloud of Christ that was shed for us I grant there be then other meditations and dispositions of our soule that are needfull and fit for us Then should we stretch out the hand of our soule with faith and confidence thankfullnes to receive that gift the Lord offereth us feed upon that heavenly food with joy and gladnes of heart But for the preparing of our selves to come to the Lords table in a right manner certainly no disposition of our soule is so fit as sound humiliation and sense of our own sins and unworthines no meditation is so fit as a serious calling to mind and consideration of our sins and of all the circumstances whereby we may aggravate them against our selves for our sound humiliation And therfore the Apostle maketh this the summe of all true preparation 1 Cor. 11.28 Let a man examine
unfruitfull in the knowledge of our Lord Iesus Christ as the Apostle speaketh 2 Pet. 1.8 They say they know him to be their Lord and Saviour but this knowledge is no way effectuall in them to the reformation either of their hearts or lives Nay this their assurance hath wrought in them quite contrary effects unto those that I have proved unto you to be the kindly fruits of that assurance which the spirit of God worketh in the heart of any man Nothing doth so evidently discover the falshood of this their assurance as the fruits that it doth produce in them In which respects a man may fitly say of them as our Saviour doth of the false Prophets Matth. 7.20 By their fruits yee shall know them This will the better appeare if the confidence of these men be examined particularly according to those six severall effects of true assurance which we have heard of First Though they say they are assured that Christ so dearely loved them as that he shed his most precious bloud for their sinnes yet the knowledge of this love of God to them never made them to mourne or bee troubled in themselves ever a whit the more for their sinnes Nay this very thing maketh them go merrily away with them all and keepeth them from being grieved or troubled for any sinne that ever they committed because they say they know that Christ shed his bloud for their sins hath made their peace with God Seeing Christs soule was heavy Mat. 26.38 to the death for my sins saith he what need I be heavy for them my selfe Thus turning the grace of God into lasciviousnes as the Apostle speaketh Iude 4. As if he should say The very knowledge of this marvellous grace and mercy of God maketh them so lascivious as they are maketh them so joviall in their sins so void of all remorse and sorrow for sin as they are Secondly They are not the more fearefull to offend God in any thing because of his goodnesse towards them which they say they are so sure of nay this very thing maketh them bold to commit any sinne because the devill hath perswaded them as he would faine have perswaded our blessed Saviour Mat. 4.6 that though they do cast themselves headlong into any sin yet Gods mercy and love to them is such as hee will never suffer them to perish by it Tush saith hee I know God will give mee grace to repent of it before I dye and therefore what need I be so scrupulous or fearefull to enjoy the pleasure or profit of this sinne Hee besseth himselfe in his owne heart as Moses speaketh Deut. 29.19 saying I shall have peace though I walke in the imagination of my heart Thirdly They say they have tasted that the Lord is gracious and that they would not loose the sweetnesse and comfort of the assurance they have of Gods love and of their salvation for all the world and yet they love the word never the better for this Nay this is the very cause why they care not for the word have no desire to it no delight in it because they are sure enough already of their salvation and that Christ dyed for their sins They are like unto that faction in Corinth of whom the Apostle speaketh 1 Cor. 1.12 that gloried they were neither followers of Paul nor of Apollo nor of Cephas but of Christ onely They did so depend upon Christ that they cared for never a preacher in the world nor regarded to heare them Fourthly Though they speake and glory much of the Lords mercy and loving kindnes and though they be such as seeme to beare some love to his word to heare it gladly yet they practise nothing that they heare the assurance they have of Gods love maketh them never a whit the more carefull to walke in his truth Yea this very thing maketh them carelesse of doing or practising any thing they heare because they know that they are not under the law but under grace as Paul bringeth in wicked men objecting Rom. 6.15 Because they know Christ dyed for their sins and that we must not be saved by our works but by faith in him onely therefore they thinke it folly in them to be precise in their practise or to doe any good works at all Fiftly They say they are the Lords and have received his spirit which witnesseth with their spirits that they are his children that the Lord hath set his seale and marke upon them though there is no such thing to be seene upon their foreheads which is the place we have heard God setteth his seale upon None that live by them behold them daily converse with them can discerne any grace in them at all Nay men hold it now a dayes an high point of wisedome to conceale their love to religion to shun carefully every thing that may cause them to be noted for it They had rather bee counted any thing then a strict Christian they hold it no advantage no honour at all to have Gods seale on their foreheads but a matter of disgrace rather And yet these men are confident for all that that Christs bloud was shed for them that Gods spirit hath sprinkled it upon them though he have not set Gods marke upon their foreheads yet he hath set it upon their hearts certainly But if no man be so unwise as to light a candle and set it under a bushell as our Saviour speaketh Mat. 5.15 shall we thinke that the most wise God will set the light of his grace so in any mans heart as that none that are in the house with him are able to discerne it Sixtly and lastly They say confidently the Lord is their father and they are his children yet have they no care at all to honour God or to advance his glory any way If I be your father saith the Lord Malachi 1.6 where is mine honour Such as are by the spirit of adoption assured indeed that God is their father cannot but desire with all their hearts to honour him what they may Ye are bought with a price saith the Apostle 1 Cor. 6.20 therefore glorifie God in your body and in your spirit which are Gods And they that know indeed that they are not their own as the Apostle there saith but bought with such a price cannot choose but endeavour to do so Whether we live saith he Rom. 14.8 we live unto the Lord or whether we die we die unto the Lord whether we live therefore or die we are the Lords He that liveth so as God hath honour by his life and he that dyeth so as that God hath honour by his death may be sure he is the Lords and none but he And surely this proveth demonstratively that most men whatsoever they pretend have no true assurance that they are the Lords because it is neither any trouble at all to them to see God dishonoured by others neither have they any care at all to gaine any
men So speaketh the Lord likewise of them Esa. 58.3.4 that used much not ordinary prayer only but extraordinary fasting and prayer yea seemed in their fasts to afflict their soules and to be much humbled but even then when they seemed so devout and holy they lived in strife and debate they used to smite with the fist of wickednesse Though they seemed to be very religious yet were they most malicious men Now they that live in grosse and notorious sinnes oppression malice uncleannesse drunkennesse cousenage and such like though they make never so good a profession as in all ages the Church hath had many such are most palpable and grosse hypocrites Neither ought they to be ever a whit the better thought on for their good profession Let such either leave their grosse sinnes or forsake their good profession or else the better profession and shew of goodnesse they make the more odious they will make themselves both to God and man Secondly some of those hypocrites that I told you of that seemed to have very good things in them did not only live in grosse sinne while they made so good a profession but they did make so good a profession for this cause principally that they might thereby the better cloake and colour their foule sinnes For this wee have a proofe in the example of that ruler of the Synagogue of whom we heard out of Luke 13.14 15. he could not without great indignation see Christ heale and the people come to be healed by him on the Sabbath day and our Saviour calleth him hypocrite for this Why Because hee could not see the Sabbath broken without great indignation Or because hee out of his ignorance tooke that to be which was not indeed any breach of the Sabbath day No verily our blessed Saviour would never have passed so sharp a censure upon him for either of these causes But Christ knew that not his zeale for the Sabbath but his malice against him was the true cause of his indignation and therefore the Evangelist Verse 17. Calleth him Christs adversary This malice against Christ he durst not for feare of the people make open shew of He findeth no fault with Christs healing but with the peoples travelling to be healed on the Sabbath day He cloaketh his malice against Christ with this â—aire pretence of his great zeale for the Sabbath day This also is most grosse and palpable hypocrisie yea the most odious kinde of hypocrisie that can be when men shall use Religion as a cloake to hide sinne when men shall professe goodnesse of purpose that they may the more safely and with the lesse suspition commit any sinne And yet many such vile wretches have beene in all ages and are still to be found in the Church of God One example only I will give you for this though I might give many which haply you may out of your owne knowledge paralell in these times And that is that woman of whom we read Pro. 7. who though she were a most impudent Whore yet could say to the foole whom she entised unto lewdnesse Verse 14. I have peace offerings with me this day have I paid my vowes She did use to performe not the ordinary duties of Religion only and such as God did enjoyne and require of all men such as peace offerings were but to shew more then ordinary zeale and love to piety she made vowes also unto God which was a free and voluntary service whereunto by no expresse law she was tyed nay and she duly paied her vowes too How could her husband or any body else ever suspect this devout and religious woman to be a Whore Nay this was certainely one of the strongest arguments she used to allure the young man to folly and to cloake and hide from him her extreame filthinesse that she seemed so Religious and good a soule For this was the effect of her speech unto him though the love I beare to thee above all men in the world make me desire to enjoy and take my pleasure with thee yet I would not have thee thinke me to be a prophane and lewd and common strumpet No I feare God love Religion and goodnesse I thanke God I have peace offerings with me this day have I paid my vowes Would any honest heart think it possible that one that liveth so lewdly should seeme so Religious yea that they should seeme so Religious for this purpose only that they might live so lewdly Yet you see so it hath beene and so it is with too many in these dayes they would not come so constantly to Church as they doe but only for this cause that they might more freely and with lesse suspition continue the dishonesty and lewdnesse that they use at home These persons certainly take Gods Name in vaine in an high degree and let them be sure The Lord will not hold them guiltlesse that take his Name in vaine Exod. 10.7 specially in so foule and odious a manner as this is To every such a one I may say as the Apostle doth in another case unto Ananias Acts 23.3 God shall smite thee thou whited wall that usest to cover thy rottennesse with this vernish How soone he will smite thee or in what manner or degree he will smite thee is knowne only to himselfe but certainly God shall smite thee thou painted wall that makest Religion a cloak for any lewdnesse whatsoever it be The sacrifice of the wicked is abomination saith the Holy Ghost Pro. 21.27 How much more when he bringeth it with a wicked minde The hearing of the word and receiving of the Sacrament and prayer that any lewd man useth is abominable unto God how much more the hearing and receiving and praying of these men that doe these things to this end that they may sin the more freely Now these two sorts that I have already named are so grosse and palpable hypocrites as many of you wil easily discerne your selves to be better then they The other three are closer hypocrites a great deale yet hypocrites too and odious unto God The third sort of those I told you of that had very good things in them and yet were no better then hypocrites were such as though they lived not in grosse sins yet the Religion and goodnesse they made profession of had no power in them to reforme their hearts and lives Of this sort were they I told you of out of Ezek. 33.30 32. 1. They came constantly to the Ministery of the word 2. Even to the Ministery of Ezekiel who did not use to preach Placentia unto them but was wont plainly and roundly to reprove their sinnes they shunned him not nor liked the worse of him for that 3. They tooke great delight to heare him his preaching was to them as a very lovely song of one that hath a pleasant voice and can play well on an instrument 4. They professed great love to his person 5. They used when they had heard him to talke
Psal. 119.127 I love thy commandements saith he above gold yea above fine gold adds presently Ver. 128. Therefore I esteem all thy precepts concerning all things to be right and I hate every false way He that doth not esteeme highly of that that God hath taught us in his Word concerning all things concerning the smallest matters as well as concerning the greatest he that doth not hate every false way every errour in the matters of religion errour about the smallest things as well as errour about the greatest certainly he doth not love and esteem of Gods Word as he ought to do Secondly As a man may make himselfe abominable unto God by transgressing wittingly the least of his commandements Ye shall not make your selves abominable saith the Lord Lev 11.43 with any creeping thing by eating of it he meaneth and what commandement did ever God give that was lesse than those concrning meat and drinke so may a man do by receiving wittingly the least known errour or forsaking wittingly the least known truth See how earnest the Apostle is 2 Thes. 2 1-3 in disswading them from receiving an errour which of all errors that they could receive might seem the least dangerous yea a most wholsome errour that is that the day of Christ was then at hand Yet see I pray you and marke how earnest he is in this matter Now I beseech you brethren by the comming of our Lord Iesus Christ and by our gathering together unto him that yee bee not soone shaken in minde or bee troubled neither by spirit nor by word nor by letter as from us as that the day of Christ is at hand Let no man deceive you by any meanes To receive any thing as a divine truth which God hath not taught us in his Word though it carie never so good a shew of piety and devotion is certainly a very dangerous thing els would not the Apostle have beene so earnest in this case as he was Thirdly and lastly The surest way to keepe our hearts from forsaking and falling from the truth in maine and fundamentall matters is to make conscience of holding fast the truth even in the least matters of cleâ—ving constantly to the least truth that God hath revealed unto us and convinced our consciences in the surest way to keepe our selves from grosse and enormious sinnes is to make conscience of the least thing we know to be a sin This Iob knew well and therefore to preserve himselfe from the odious sin of adultery or fornication he durst not give himselfe liberty to looke or think of that that might provoke him to lust I made a covenant with mine eyes saith he Iob 31.1 why then should I thinke upon a maid David also knew this well and therefore that he might keepe himselfe innocent from the great transgression he was afraid to commit any presumptuous sinne any sinne against his knowledge and conscience yea he was afraid even of his secret faults of such sinnes as he knew he was many wayes guilty of in thought word and deed though he knew them not in particular nor discerned them to be sinnes This is evident by that earnest prayer he makes Psal. 19.12 13. Who can understand his errours cleanse thou me from secret faults keep back thy servant also from presumptuous sinnes let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression And even so it is in this case the surest way to keep our judgements uncorrupted in the matters of greatest moment is to keepe them sound in those matters that are of least weight He that will give liberty to himselfe to reject and forsake the truth in the smallest matters will be in danger to forsake it and fall from it in the greatest matters if hee bee pressed to it Our Saviour speaking of that marvellous blindnesse of minde that by the just judgement of God was come upon the Iewes Matthew 13.14 Hearing they should heare but should not understand and seeing they should see but they should not perceive hee gives this for one reason of it that they had closed their owne eyes first If a man do wilfully refuse to see any truth that God would reveale unto him it is just with God to blind him so that he shall not be able to see or to have any comfortable certainty in any truth of God When the Apostle speakes of his zeale and resolution against such false brethren as taught circumcision to be still necessary even after the abrogation of the ceremoniall law had beene sufficiently published for it was above foureteene yeares after Pauls conversion as you may see Gal. 2.1 We gave no place by subjection to them saith he Ver. 5. no not for one houre If some politicians had been then to confer with him they would have said to him alas Paul why art thou so obstinate and peevish in such a trifle Circumcision is nothing and uncircumcision is nothing as thy selfe hast taught 1 Cor. 7.19 But he gives this reason why he was so resolute in opposing an errour even of that nature that the truth of the gospell saith he might continue with you These errours in smaller matters being received will by little and little deprive us of the truth and sincerity of the Gospell and usher in such errours as are more grosse and fundamentall Let no man say what unlawfulnesse is there in bowing before a crucifix in a decent manner for if we shall comply with Papists in such things it may be just with God to give us over to greater delusions and to apostate quite with them When Ioshuah a little before his death exhorts Israel to cleave constantly to the Lord and to take heed of being drawne by the Canaanites that lived among them unto their idolatry he inforceth his exhortation thus Iosh. 23.12 13. Els saith he if yee doe in any wise goe backe and cleave unto the remnant of these nations know for a certainty that the Lord your God will no more drive out any of these nations from before you but they shall bee snares and traps unto you and scourges in your sides and thornes in your eyes untill you perish from the good land which the Lord your God hath given you If wee shall in any wise goe backe from the truth of God bee it in greater matters or in smaller if wee shall in any wise goe backe and decline to gratifie the Papists and to conforme unto them wee may know for a certainty that God will forsake us and Poperie will prevaile against us So that to conclude this third direction wee must every one doe that for our selves which Epaphras did for the Colossians Colossians 4.12 Wee must labour fervently in our prayers with God that wee may stand perfect and compleat in all the will of God If we be desirous to hold fast our profession we must labour to stand perfect and compleat in all the will of God stand stedfastly in
that we can do nothing in our houses but we shall be sure to heare of it in the pulpit and who can take this well These tale-bearers are the odiousest people in the world say they and the onely make-bates betweene the Minister and his flocke as Solomon saith Pro. 26.20 Where there is no tale-bearer the strife ceaseth I answer First it were surely a great fault in the Minister if he should beleeve or if he should reprove you upon every light hearesay He that would goe to heaven must not take up or receive easily a reproach against his neighbour Psal. 15.3 Secondly this hath beene of old falsly laid to the charge of Gods servants as it was to Ieremiahs Ier. 43.3 Baruch the son of Neriah setteth thee on against us for to deliver us into the hand of the Caldeans that they might put us to death Thirdly it may fall out that we in our ministery may meet with such faults of yours particularly as we never heard you were guilty of nor ever suspected you of this hath oft fallen out and when you find it to be so you must therein acknowledge the divine and searching power of Gods Word and not imagine that some tale-bearer hath beene with us Heb. 4.12 the Word is said to be a discerner a discoverer and a judge of the thoughts and intents of the heart And the unlearned man and unbeleever that came to heare the Prophet finds himselfe reproved for such faults and such secrets of his met with all in their ministery as he knew well the Prophets themselves could never know none but the Lord could be acquainted with 1 Cor. 14.24 25. Fourthly it is not alwaies unlawfull to reproue your sins even upon heare-say So did Ely 1 Sam 2.23 Why doe you such things for I heare of your evill dealings And Paul 1 Cor. 11.18 I heare there be divisions among you and I partly beleeve it It is like some wicked men would be apt enough to say then to Ely and Paul what tale-bearer what pickthanke hath beene with you Do you know or see any such matter in us your selves Yet do they reprove them even upon that they had heard of them Fiftly we may lawfully reprove in our ministery the faults we heare to be in you though we be not certaine of it nay though we hope better of you Because the reproofe may do good to others that be guilty of them and to your selves also though you be not guilty to make you the more fearefull to fall into them So the Apostle speakes of the sin against the Holy Ghost and of universall Apostasy to the Hebrewes though he were fully perswaded they were not guilty of that sin as he saith Heb. 6.9 We are perswaded better things of you and things that accompany salvation Nay it were a benefit to you if we were so fully and particularly acquainted with all your waies that in every Sermon we might meet particularly with your errours sinnes weaknesses and tentations We could in nothing shew our love to you more then in this When Christ spake in the greatest assemblies he was wont to aime in his doctrine chiefly at them whom he loved best Luk. 12.1 LECTVRES ON PSAL. LI. 1 2. Lecture X. on Psalme LI. 1 2. December XXVII MDCXXV 1. Have mercy upon me O God according to thy loving kindnesse according unto the multitude of thy tender mercies blot out my transgressions 2. Wash me throughly from mine iniquity and cleanse me from my sinne THE last day we finished the Title of this Psalme it followeth now that we proceed to the Psalme it selfe Now the matter and substance of the Psalme is a prayer of David 1. For himselfe to the end of the 17. verse 2. For the Church the good estate whereof he had greatly hazarded and endangered by his sin in the two last verses The prayer he makes for himselfe consisteth of two petitions whereof the 1 concernes his justification consisting in the forgivenesse of his sinnes and the imputation of Christs righteousnesse unto him and the 2 his sanctification consisting in the mortifying of his corruption and the renewing of his heart by the spirit of God both which are amplified by certaine arguments whereby he doth confirme his faith in both these petitions These two verses which containe the summe and effect of his first petition have two principall things to be observed in them 1. The ground of his faith and hope in this his request what gave him hope to obtaine the pardon of his sin Surely the knowledge he had of the mercy of God he pleads nothing but mercy Have mercy upon me O God Why but what ground of hope could he have that ever God would have mercy upon such a wretch as he was that had sinned in so hainous and odious a manner and had hardned his heart so long in his sin Surely none other but the knowledge he had of the Lords gracious disposition 1. Of his loving kindnesse wherby he was apt to shew mercy to his people of his owne free grace without all respect to any desert that may be in them 2. Of the tendernesse of his mercies and those bowells of compassion that are in him whereby he is apt to be affected and grieved with the misery of his people and moved even thereby without any other respect to shew mercy to them 3. Of the multitude and infinitenesse of Gods mercies whereby he is apt to pardon the sinnes of his people though they bee never so many though hee hath forgiven them never so oft already The knowledge I say that David had of these three things in the Lords gracious disposition gave him hope to find mercy with God for the pardon of his sin though it were so great and hainous Have mercy upon me O God according to thy loving kindnesse according unto the multitude of thy tender mercies The second thing to be observed in these two verses is the vehement and earnest manner of propounding and expressing this his request to God for the pardon of his sinnes which appeareth 1. In the aggravating of his sinnes 1. He was guilty of offences of all sorts and kinds transgressions iniquities and sinnes 2. His sinnes were debts written and recorded in Gods debt-booke and such things as made him filthy and loathsome in Gods eyes and his owne so as he was utterly undone if God shewed not mercy on him 2. By iterating his request so often blot out wash mee cleanse mee 3. By the extent and measure of this mercy he craved Wash mee throughly or multiply thy washings and rinsings and scourings of me As if he had said I am so filthy that once washing a little washing will not serve to cleanse me Now the words being thus opened we have this first to observe in them that David being now in extreame anguish of soule his sinnes were ever before him verse 3. sleeping and waking wheresoever he was whatsoever he was doing
affected with the miseries of the Church and bow 562 c. Pray for the Church 567 Onely the Church hath benefit by Christ. 744 Nor all within that Ibid. Church-Assemblies Being come into them we must set our selves as in the presence of God 35 Their sin which behave themselves unreverently in them 36 That sleepe ordinarily there 708 709 That absent themselves from them 710 Reverence due in them in three regards 709 The fulnesse of them a comfort to Gods children 800 Civill-honesty In it selfe a good thing pleasing to God and such as he useth to reward 692 693 The great sinne of Professors that are defective in that 694 695 Yet no sound comfort to be found in this alone 695 696 Comfort Ministers must take care to comfort such as are afflicted in conscience though the greatest part of their audience stand not in need of the word of consolation 135 136 459 649 650 Reasons to perswade such as are afflicted in mind to give way to comfort 137 God intends good to his children by with-holding comfort from them for a time 142 Comfort for those that complaine and mourne for their unprofitablenesse in the use of Gods ordinances 595 Of their doubtings and infidelity 647 648 654 680 682 Common-wealth A great sin to be all for ourselves and to have no care of the common good 125 We must seeke the good of it 806 The Gospell brings blessings to it 806 807 Communion Their sin that forbeare it because they are out of Charity 113 Because we come not to it rightly humbled wee depart without comfort 265 266 There 's great force in that to work assurance of Gods favour in Christ. 635 And constancy in the truth 797 Concupiscence without consent is sin 306 Conference We should conferre of what we heare specially in our owne families 40 41 Good in trouble of mind to make knowne our case to some faithfull friend or Minister 151 Confession He that truly repents will willingly confesse and bewaile his sin 158 He that can rightly and truly confesse his sins may be sure to find mercy in the pardon of them 159 160 The Reasons why Gods people have beene so willing to confesse their sinnes and why the Lord hath so much delighted to see them do so 161 162 How farre forth confession of sinne in private to a Minister or other friend is not necessary 163 164 How farre forth it is profitable and fit 164 165 Those whose sinnes are publike and scandalous must be willing to make publike confession and profession of their repentance 171 c. Three cautions touching this 171 Confession of our sinnes to God is of all other most necessary and usefull 191 192 Five meanes whereby we may be enabled to confesse our sinnes aright 196 c. Five properties of sincere confession of sinne 198 203 Conscience Thy conscience will one day bring thy secretest sinnes to thy mind 207 And smite thee for them 208 No comparison betweene the pleasure of sinne and that 209 A good conscience a speciall meanes to make us beare affliction comfortably and patiently 272 And to get assurance of Gods favour 409 410 638 641 Make conscience of every truth 793 794 Conversion The power and goodnesse of God to us in it is admirable 342 c. God hath set a time for every mans conversion we must count the present time that 345 Reioyce in the truth of grace wrought in thee 346 In it a change and reformation wrought in the whole man 414 Three cautions 415 416 Conversion is to be ascribed wholly unto God and the mighty working of his grace 503 c. 519 The work of grace in the conversion of man is most free 510 511 God in denying the meanes of conversion or grace of conversion to any doth them no wrong because he is a solute Soveraigne 519 520 In that he denies effectuall grace to profit by the meanes to most he manifests his free grace and mercy to his elect 520 God in conversion not onely offers grace but conâ—ers and inâ—useth that grace into the will that actually inclines it 524 Covetousnesse True saith will subdue it 733 Curiosity Take heed of affecting the knowledge of curious intricate and unprofitable points 785 This discerned three wayes 786 788 D. Death ONe chiefe thing that should make the faithfull willing to die is that then they shall sin no more but be freed from all possibility of falling away 11 324 325 In the best an unwillingnesse to die 325 Delay Presently set upon the practice of what you have learned out of the Word 43 Seeke speedily the pardon of sin 9â— Without delay make thy best use of the meanes of conversion 346 Desire Vnfained desire to please God a signe of uprightnesse 438 439 463 Five differences between the desires of the godly and the wicked 442 443 Signes to know a true desire of grace 465 Doubting All doubting is not a signe of infidelitie 242 Yet a dangerous signe not to bee able to believe the Word nor to be troubled with infidelity Ibid. Or to dispute against the Word 243 Comforts for such of Gods children as doubt they are hypocrites 461 A man may be in the state of grace though hee perceive it not 650 651 He that finds least comfort in himselfe yet should rest upon Christ. 653 E. Enemies WE must love them and expresse it in eight duties 752 753 Errours Corruption in iudgement the most dangerous corruption 779 780 The faithfull may erre in matters of smaller moment 780 781 Yea in fundamentall points for a time 782 We must shun the hearing and conâ—erring with seducers 784 Examination Christians should daily examine their wayes 197 198 A meanes to get and increase assurance of Gods favour 641 643 Example Great force in example 298 Experience It is profitable to call to mind the signes of grace we had in former times 643 And the speciall Experiments wee have had of Gods love in temporall blessing 644 But specially in spirituall things 645 Exercises of Religion Every man is to spend some part of every day in them 320 Conscionable use of them is a meanes to mortifie corruption 321 F. Faith WIthout faith we cannot beare afflictions patiently but having it we may 266 267 How to trie it 268 Diverse effects of it 627 True faith is operative 626 Comfort for such as complaine of the weaknesse of it 269 Till faith come into the heart no sin can be mortified but when it commeth it will mortifie sin 326 327 Two reasons of that 327 330 We must exercise and make use of our faith 330 Faith the root of all true piety and love to God 397 There may be true faith where there is no assurance of salvation 411 650 652 Wherein the nature of true faith consisteth 411 413 653 It will bring comfortable assurance in the end 413 The inward instrument to sanctifie the heart 731 All men by nature unable to believe 746 Falls of the godly The truly regenerate