are to be made of this point And those are foure principally 1. For instruction 2. For the triall and examination of our selves 3. For exhortation 4 For reproofe And first for instruction To teach us how to judge of the hainousnesse of sin that no sin is small or light to be accounted of every sin even that that we thinke to be the least is a dead worke as the Apostle calleth it Heb. 6.1 deserveth eternall death This is a point of great use 1. To worke in us more feare of sin and to arme us against a conceit that usually emboldneth us to many sins and hardeneth us in them because wee thinke that they are but small ones 2. To confirme us against the error of the Papists who to maintaine many other of their false doctrines the better their doctrine of possibility to keepe the whole Law their doctrine of merit their doctrine of Purgatory and such like doe teach that all sins are not in their owne nature mortall nor doe deserve eternall death but that some transgressions of the Law of God are onely veniall sins Foure things there bee that will make the truth that wee maintaine against them in this point evident unto you First Consider the father that begetteth and engendreth it in us and that is the devill who is the father of every lye not of the pernicious lye onely but of every lye Ioh. 8.44 and of every vaine and petry oath Mat. 5.37 Whatsoever is more then these that is then yea in affirming any thing and nay in denying cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wicked one that is from the devill as the same phrase is used 1 Iohn 3.12 Secondly Consider the punishment that the righteous God hath inflicted upon men even for the smallest sins And that not onely upon such as wee have no cause to doubt but that they were reprobates as upon Saul who for sparing of Agag and saving the fattest of the oxen and of the sheepe for sacrifice was utterly rejected of God 1 Sam. 15.23 and upon Ananias and Saphira who for dissembling in a small matter were suddenly strucken dead Acts 5.3 But even upon such as we have no cause to doubt but they were his elect children as upon Lots wife who for looking backe out of a loathnesse to leave the profits and pleasures of Sodom was turned into a pillar of salt Gen. 19.26 2. Vpon fifty thousand men of Bethshemesh who were slaine for looking into the Arke 1 Sam. 6.19 3. Vpon Vzzah for touching and staying the Arke when it was in danger to have fallen 2 Sam. 6.7.5 4. Vpon the young Prophet who being deceived by the old Prophet did but eate and drinke in Bethel which God had forbidden him to do 1 King 13.24 5. Vpon the man that was slaine by a lyon for refusing to smite a Prophet of the Lord when God had commanded him 1 King 20.36 6. Vpon Moses himselfe whom God would have slaine in the Inn for delaying the circumcision of his child Exod. 4.24 7. Vpon many of the elect Corinthians that for this very cause were smitten with death because they came unpreparedly unto the Lords table 1 Cor. 11.30 If any man shall object that these examples of Gods marvellous severity upon men for small sins prove not that every small sin deserveth eternall death For we are not to thinke that any of these seven sorts that have beene brought for examples died eternally I answer It is true But these corporall deaths that the Lord smote them with in this manner were evident documents and demonstrations that every one of them were worthy of eternall death for these sins For so the Apostle proveth that infants that never committed actuall sin are worthy of condemnation because they also doe die Rom. 15.14 16. And indeed this is the due desert of all sin Rom. 6.23 The wages of sin is death What death That appeareth by the other member of the verse But the gift of God is eternall life through Iesus Christ our Lord. And thus runneth the sentence of the most righteous law of God Galat. 3.10 Cursed is every one that continueth not in all things that are written in the booke of the law to doe them The least breach of the Law the least omission of any duty commanded in it maketh men liable to the curse of God And to all that are under the curse of God eternall death belongeth according to that Mat. 25.41 Depart from me ye cursed into everlasting fire prepared for the devill and his Angels Thirdly Consider the price whereby we are redeemed from the punishment that is due unto us for the least offence that ever we committed against the Law of God and it will appeare that the least sin deserveth no lesse then eternall death If it were true that a man might be cleansed from the guilt of the least transgression of Gods Law by the sprinkling of a little holy water or by entring into an hallowed Church or by a knocke upon the brest or by a Bishops blessing as the Papists teach then it might well be granted that some sins are veniall and doe not deserve eternall death But the Scripture teacheth that it is the blood of Christ that cleanseth us from all sin 1 Iohn 17. from the least aswell as from the greatest And therefore Gods people under the Law that had committed any sin against any of Gods commandements though they had done it ignorantly must bring their sacrifice unto the Priest or else there could be no atonement made betweene God and them Levi. 5.17 18. Fourthly and lastly Consider the reason of this which hath beene at large delivered in the handling of the doctrine namely that neither our obedience nor our sin is to be valued according to the greatnesse or smallnesse of the thing that is commanded or forbidden nor according to the greatnesse or smallnesse of the good or hurt that is done to man by it but according to the greatnesse and authority of the person that doth command or forbid the thing So when Saul thought that that hee had done if it were any fault was but a very small one Samuel telleth him 1 Sam. 15.23 Rebellion is as the sin of witchcraft and stubbornesse is as iniquity and idolatry As if he should say Thou wilt acknowledge witchcraft and idolatry to bee very hainous sins and I tell thee Saul thy rebellion and stubbornesse against Gods Law is no lesse a sin then that Why but Saul might have said alas I did not this out of a rebellious and stubborne minde wilfully to offend God I did it out of a good intent and the people perswaded me to it and I thought it a shame for me to be lesse forward and zealous to provide for Gods worship then they Yea but saith Samuel thou hadst the commandement of God to the contrary thou hast sleighted and set light by Gods commandement and the Lord accounteth this neglect of his commandement no
endured I gave my backe to the smiters saith he Esay 50.6 and my cheekes to them that plucked off the haire I hid not my face from shame and spitting 3. Hee endured all sorts of temptations that any of the faithfull can be subject unto He was in all points saith the Apostle Heb. 4.15 tempted like as wee are yet without sinne And why did hee beare these tempâ—rall curses and punishments Certainely to deliver us from them that nâ—ne of these things might become curses and punishments unto us And therefore it is evident that Christ hath redeemed us not only from the eternall but even from all the temporall judgements also that were due to us for sin Thirdly Whose sins soever the Lord doth for Christs sake forgive he forgiveth them so fully as he will never remember them any more I even I am hee saith the Lord Esa. 43.25 that blotteth out thy transgressions for mine owne sake and will not remember thy sinnes And I will forgive their iniquity saith he againe Ier. 31.34 and I will remember their sin no more And if he will never remember them then will he certainly never punish them for them For in the Scripture phrase to remember mens sinnes signifieth nothing else but to punish them He will now remember their iniquity saith the Prophet Iere. 1â— 10 and visit their sinne And againe Now will hee remember their iniquity saith the Prophet Hosea 8.13 and visit their sins they shall returne into Egypt Fourthly and lastly The Lord doth so and much more fully forgive the sins of the faithfull as he would have them to forgive one another and maketh that the very patterne we should worke by so to forgive one another as hee forgiveth us Forgiving one another saith the Apostle Ephes. 4.32 even as God for Christs sake hath forgiven you But he requireth of us that in forgiving one another we should remit not the fault onely but the punishment also not in rendring evill for evill nor railing for railing saith the Apostle 1 Pet. 3.9 but contrariwise blessing And thus you see how cleare the holy Scripture is against this first errour of the Papists how full and absolute the pardon is that Christ hath purchased for any soule it dischargeth and acquitteth him fully not only from all his sins but from the whole punishment that is due unto them Two maine objections there be which every mans heart is apt to make against this truth touching the fulâ—es of that pardon which Christ hath purchased by his bloud for every one that truly beleeve in him First If this be so may you say how falleth it out that God inflicteth so many punishments in this life upon the faithfull What are all the miseries that the best of Gods servants are subject unto but punishments for their sins Wherefore doth a living man complaine saith the Prophet Lam. 3.39 a man for the punishment of his sinnes Of many of Gods people that dyed in the wildernesse David expressly saith Psalme 99.8 Thou wast a God that forgavest them though thou didst take vengeance of their inventions Though Moses and Aaron did doubtlesse obtaine of God the pardon of that unbeliefe they shewed at the waters of Meribah yet they dyed for it in the wildernesse and for that very sinne God would not suffer them to enter into the promised land as wee may see plainely Numbers 27.13.14 And though God did pardon Davids foule sinnes upon his repentance and gave him assurance of it also by the Prophet 2 Samuel 12.13 yet did all those plagues neverthelesse light upon him which God threatned against him for those sinnes before hee had his pardon His pardon it seemeth exempted him not from the temporall punishments that were due to his sinnes To all this I answer That though all the miseries and afflictions of this life be in their owne nature punishments for sin because they are all fruits of sin sin first brought them into the world and therefore also be oft in the Scripture called punishments Levit. 26.41 43. Amos 3.2 yet are they not punishments to all men Two evident demonstrations there be for this First God inflicteth no punishment upon any man but for sinne But there bee many great judgements and afflictions that the Lord hath laid upon the faithfull wherein he hath had no respect at all to their sins as to the cause of it he did not therein intend as a judge in a vindictive manner to correct them for any sin The disciples seeing the man that was borne blind Iohn 9.2.3 thought it to bee a punishment of some sinne that either himselfe or his parents had beene guilty of but our Saviour disalloweth their judgement in that point and saith neither hath this man sinned nor his father As if hee should say Neither this mans sinnes nor his parents were the cause why the Lord smote this man with blindnesse But that the works of God might bee made manifest in him So Iobs friends judged his grievous afflictions to have beene punishments of some grievous sinnes hee had beene guiltie of but the Lord sharpely reprooveth them for this rash censure Iob 42.7 Yea hee telleth Satan Iob 2.3 that hee had mooved him to destroy him without cause Why may you say had not Iob in him sin enough to deserve asmuch as he endured Yes verily for the wages and due desert of every sin is death as the Apostle teacheth Rom. 6.23 And Iob was not without sin as himselfe confesseth Iob. 7.20 I have sinned what shall I do ô thou preserver of men Yea he imputeth all his afflictions to his sins thought them to be the cause of them all Thou writest bitter things against me saith he Iob 13.26 and makest me to possesse the iniquities of my youth He thought the sins of his youth had brought all this upon him Therefore also he fâ—ll to a diligent search and examination of his owne heart and wayes as the best of Gods servants should do in the like case that he might find out the speciall sin that moved God thus to afflict him Yea he craveth Gods helpe in this Shew me saith hee Iob 10.2 wherefore thou contendest with me And 13.23 How many are minâ— iniquities and sins Make me to know my transgression and my sin As if hee should say I know I have many wayes offended thee but shew me the speciall sin that hath thus provoked thee to afflict me Why then doth the Lord say that Satan moved him to afflict Iob without cause Surely his meaning is that there was nothing in him that was the cause whereby God was mooved thus to afflict him he did not therein punish his sin there were other causes of it even that by this tryall of his hee might make him a patterne and example of faith and patience to his Church for ever So when our Saviour telleth his Apostles of the manifold miseries that they should endure They shall put you out of the Synagogues saith he
loves his people and sheweth his love even in reprooving by reproving sin neither in rage nor in a merry and flouting manner nor so as to set a brand of infamy upon them Ibid. Therefore desire to live under such a Minister as will faithfully reprove sinne and the great sin of the people that cannot endure it p. 52. the reasons why men cannot endure such a ministery Ibid. p. 53. the folly and sin of these men discovered in foure points Ibid. Objections answered that are made against such a ministery 1 That they use to raile give bitter and opprobrious termes to men 2 they use in a most unseemely fashion to cry and stampe and beat the pulpit p. 54. 3 They are alwaies chiding and inveighing and shew no love to the people pag. 55. 4 They love noâ— to deale with then people in private but disgrace them publikely 5 They are given to hearken to â—ale-beareâ—s page 56. Lect 10. In all our distresses we must fly to God by prayer and seeke comfort that way p. 59. for 1 In all our afflictions God hath 2 chiefe hand 2 He is able to releeve us 3 himselfe hath prescribed this course to us pag 60. 4 The Lord is ready to be found this way p. 61. The meanes of comfort we all apt to neglect Ibid. Lect. 11. Impediments that keepe us from this remooved 1 Th'extreamity of my affliction overwhelmes me and the tokens of Gods anger upon me are such that I have no hope to speed p. 63 64. 2 I am so vile a sinner that I dare not pray Ibid. p. 65. Lect 12. 3 I cannot pray p. 66 67. Every faithfull man hath the spirit of prayer yea a man may pray most acceptably though he do not feele that he hath faith or the spirit of prayer Ib. Such must bewaile their case to God and strive to pray for all they cannot doe it with feeling and comfort p. 68 69. Lect. 13. 4 It is to no purpose for me to pray Ibid. Resolve this is but a tentation and resist it and how p. 70. Particular answer to Sathans reason in this tentation 1 They that never use to pray doe as well as those that are most given unto it ibid. 2 men use ordinary meanes for their comfort with discretion they may do well enough though they never pray p. 71. Though God usually helpe men by meanes and best by best meanes p. 72. Yet he is the giver of all meanes and the vertue that is in them to do us good commeth wholly from him and Gods servants have therefore in the use of all meanes and in all occaâ—sions of their life sought to him Ibid. p. 73. â— Lect. 14. 3 God knowes our necessities well enough and hath decreed what he will do for us and is of himself apt enough to do us good without our asking Ibid. 74. 4 I have long used to pray and finde no good by it Ibid. It may be God rewards our prayer though we obtaine not our suite presently p. 75. Foure reasons why God delayes his answer Ibid. By five things wee may know God answereth us though we obtaine not what we aske p. 76 77. Lect. 15. When we have prayed long and finde no audience this must trouble us p. 78. We should hearken after our prayers what answer God gives them Ibid. We must not give over praying though we receive no answer p. 79. Examine the cause why thy prayers speed no better p. 80. Six causes for which the Lord useth oft to put back the prayers of his people without a gracious answer p 81 c. Lect. 16. Pardon of sin is more to be desired then deliverance from the greatest judgement that can befall us p. 84. for 1 sin is the greatest evill p. 85 2 pardon of sin a sufficient ground of comfort in any distresse Ibid. 3 in this suit we should be more earnest with God then in any other p. 86. 4 he hath enough to make him happy that hath that Ibid for 1 sin is a debt p 86. 2 sin is filthinesse and uncleannesse p. 87. Lect 17. Most men seeke after many things more then the pardon of sin count not sin the greatest evill nay no evill or misery at all p 88 89. our sins not smaller then such as Gods people have beene greatly humbled for Ibid p. 90. The knowledge of Gods mercy should not cause us to be the lesse troubled for our sins p. 91. for 1 His mercy in pardoning of sinne is not common to all but shall be denied three sorts of sinners Ibid. 2 That will aggravate sin and not make it the lighter p. 92. Nor this conceit that others worse then wee have found mercy both in life and death yet were never humbled For 1 it may bee they found not mercy with God though they prospered Ibid. 2 We are bound in charity to judge the best of their estate Ibid. 3 They may have beene soundly humbled for sin though we know it not p. 93. It s no good argument a sinner dieth in Gods favour because he dieth quietly p. 93. Lect. 18. Seeke pardon of sinne above all things Seeke it without delay and earnestly Ibid. For 1 its possible to be gotten 2 in regard of the excellency of this pardon p. 94. Seeke it speedily 1 in regard of the continuall danger of death we are in 2 in respect we are daily liable to afflictions p. 95. 3 in respect of the present comfort of our life page 96. Meanes to obtaine it 1 Bring the heart to a sound sense of sin Ibid. 2 Pray beg pardon for even such as want assurance of pardon may pray pag. 97. 3 Confesse thy sinnes to God 4 Fly by faith to Christ for it pag. 98. A man may have his pardon and not know and perceive he hath it and the reasons of it Ibid. p. 99. Yet may a man in this life be assured that his sins are pardoned Ibid. We must not be our own judges in this case but this must be knowne by the Word viz. 1 if we came to it the right way viz. by the foure meanes mentioned 2 If we finde ouâ— hearts changed and sanctified p. 100 3 If the knowledge of Gods love hath bred in us a love to him 4 If the knowledge of Gods love maketh us willing to forgive men p. 1â—1 Lect. 19. The best of Gods servants have no other ground of hope to finde favour with God for the pardon of their sinnes but onely in the mercy of the Lord p. 102. For 1 Though Christ hath dearely purchased our pardon yet is it meerely of Gods free grace that wee receive any benefit by him p. 103. 2 Though good workes bee strong foundations of our hope and comfort yet the maine foundation of all the hope and comfort we have in our workes is the mercy and free grace of God p. 104 106. Lect. 20. The best man cannot rely on any goodnesse hee findeth in himselfe
Proleps and notwithstanding he say he cannot beleeve for 1 hee hath foure just causes and encouragements to beleeve 2 He doth indeed truly beleeve though weakely and though hee perceive it not p. 682. Lect. 132. We should all highly esteeme of Christ and hunger and thirst after him and his righteousnesse labouring above all things to win him and to be found in him p. 683. 1 Motive else our state will bee wofull when extreame affliction and death shall seize upon us Six things to bee distinctly considered in this 1 Motive 1 Certaine it is a change affliction sicknesse and death will come 2 how soone none knowes 3 nor in what kinde and measure p. 684. 4 when it commeth it will awaken the conscience and that being wakened will bring into our remembrance our sins and the judgement wee must goe to 5 If we have not gotten Christ before we are in danger then to bee made uncapable 6 our case will bee most wofull if we be without him then for there 's no hope of mercy or comfort from God without him p. 685. On the other side they that have Christ may be safe and comfortable in any affliction nay never so comfortable as then p. 686. 2 Motive He that hath not Christ can have no sound comfort in his prosperity nor in any of Gods outward blessings for 1 though they be blessings and good things in themselves yet to him they are not He had better be without them they shall doe him no good but much hurt Ibid. For they are none of their owne they have no spirituall sanctified or comfortable title to them p. 687. 2 God hath not given them any thing in love Though these things be fruits of his common love they are no signes of his speciall love And no man can have any sound comfort in the common love of God but in his speciall love onely Ibid. p. 688. On the other side he that is in Christ may have sound comfort even in the outward and common blessings of God for 1 they are his owne and he hath the highest title to them 2 They are good to him and shall doe him good and no hurt p. 688. 3 They are to him pledges of Gods speciall love p. 689. Applic. Great folly and danger of such as preferre worldly things before Christ Ibid. p. 690. Lect. 133. None are fit to receive Christ nor can thirst after him but the poore and such as feele themselves utterly void of all goodnes p. 691. The civill honesty and those morall parts that are in many naturall men are in themselves good things pleasing to God and such as he useth to reward and the reasons of it p. 692 693. Professors should walke honestly and the greatnesse of their sinne that doe not set out in three points p. 694 695. Yet there is no sound comfort to be found in it the Lord is never a whit the better pleased with a man in resepct of salvation for his civill honesty unlesse he be in Christ p. 695 696. Lect. 134. There are sundry good things to be found in many an hypocrite and better things then in any meere naturall man and that in three respects p. 697. There is in many an hypocrite 1 a kinde of love to the Word and the ministery thereof he will heare constantly and with delight hee will commend and professe much love to the teacher so doth not the civill man 2 he will keepe a constant course in praying not ordinary onely but extraordinary so doth not the civill man 3 He is a strict observer of the Sabbath so is not the civill man p. 698. 4 Hee hateth Idolatry and the monuments of it and loveth the sincerity of religion so doth not the civill man 5 He is reformed not only from grosse sinnes but even from the least sins so is not the civill man p. 699. These things are not therefore to bee misliked because they are to bee found in some hypocrites neither may wee despise and scorne any for any of these things for though they be found in many hypocrites yet are they no signes of an hypocrite Ibid. 1 It s a singular good thing to love the Word and he can have no true goodnesse but is in a wofull estate that doth not 2 to keepe a constant course in prayer is a very good thing and such as God will blesse and he can have no true goodnesse in him but is in a wofull state that useth not to pray p. 700. Lect. 135. Though 1 the bodily observation of the Sabbath and such as may bee performed by th' outward mâ—n be nothing in Gods account in comparison of the spirituall 2 The bodily test from our owne workes bee the leaft part even of that the spending of the day in holy duties is a farre greater matter then that p 701 702. yet God is highly pleased with that and hath promised great reward unto it p. 702. and a chiefe cause of common calamities hath beene the neglect even of that p. 703. No man can become poorer by the conscionable keeping of the Sabbath day Ibid. Man receives a greater blessing by the Sabbath then by any other day specially in spirituall things but also in temporall p. 704 705. Lect. 136. We have all cause to praise God for the good lawes have beene made to provide for the better observation of the Sabbath and the hypocrisie and profanesse of the people generally appeares in seeming so zealous for the lawes and neglecting these so much p. 706. Every Minister is bound to reproove sin p. 707. The â— and chiefe thing that belongs to the right observation of the Sabbath is the keeping of the rest and performing the duties of the day cheerefully and spiritually and against this they offend that sleepe ordinarily at Church this sin is worthy of open reproofe p. 708. This is more then a sin of infirmity Foure notes given to discerne a sin of infirmity from a raigning sin p 709. The second duty required in the observation of the Sabbath is to spend the day in religious duties specially publike against this they transgresse that absent themselves from the Church p 710. The third and last thing is that we rest from al our own works on that day against this the profanesse and open contempt of the Sabbath by children and youth is a grosse sin Ibid. God will not endure profannesse and open contempt of religion no not in children yet will he lay this their sin to the charge of Masters and Parents and Governours chiefly p. 711. Lect. 137. It is a good thing and highly pleasing unto God to love the sincerity of Gods worship and to do nothing in that but what he can see warranted by the Word p. 71â— It is also a good thing to â—ate all Idolatry and every thing that belongeth to it and proceeds from it p. 712. It s no signe of an hypocrite to make conscience of the least sin p 714. Answer to
bastard 2 Sam. 11.8 David said to Vriah goe downe to thy house and wash thy feet and though no more bee expressed in that verse yet by Vriahs answer verse 11. it appeares well bee said more to him and what his drift was in perswading him to goe home to his house When a man is fallen into any sinne he is so far from repenting of it that he is apt to fall in love with it to nourish and make much of it to hide and cloake it And whence comes that care men have to hide their sin for the most part but from the love they beare to it and unwillingnesse to part with it Iob 20.12 13. Wickednesse is sweet in his mouth he hideth it under his tongue he spareth it and forsaketh it not but keepeth it still in his mouth Thus did Adam and Eve our first parents from whom we have all taken it when they had eaten the forbidden fruit ô how carefull they were to hide and cloake it and maintaine what they had done Gen. 3.12 The man said the woman whom thou gavest to be with me she gave me of the tree and I did eate and verse 13. And the woman said the serpent beguiled me and I did eate Thirdly David after hee had fallen into this foule sinne grew worse and worse added more sinnes unto it He that before made conscience of the least sinne not onely of presumptuous sinnes but even of secret faults as appeareth by his prayer Psal. 19.12 now he had committed adultery makes no bones of making another man drunke 2 Sam. 11.13 no nor of practising the death of an innocent man and one of his Worthies 2 Sam. 11.15 By sinning especially against our conscience wee make our selves apt to sinne more and more One sinne draweth on another So wee shall see Ier. 41.5 7. When Ishmael had slaine Gedaliah and was flesht with his bloud hee stayed not there but murdered fourescore innocent men that came with offerings and incense to the house of the Lord. Yea Peter after hee had once denied Christ the first deniall brought on a second and the second a third one worse then the other First hee barely denied that hee knew him Matth. 26.70 then hee denied him with an oath Matth. 26.72 after that hee denied him againe both with an oath and fearefull execrations Matth. 26.74 Fourthly David after he had once fallen into this foule sinne became senselesse and impudent in it He that before was so tender hearted that when hee but cut of the skirt of Sauls garment his heart smote him for it 1 Sam. 24.5 now his adultery troubleth him not at all he had no remorse for it till Nathan came unto him nay his heart smote him not at all for murdering of Vriah He was not moved at all neither with the gracious speech nor with the example of Vriah 2 Sam. 11.11 The arke saith he and Israel and Iudah abide in tents and my lord Ioab and the servants of my lord are encamped in the open fields shall I then goe into my house to eate and to drinke and to lie with my wife As thou livest and as thy soule liveth I will not do this thing When report was brought him of Vriahs death his heart smote him not for it he was not moved with it at all 2 Sam. 11.25 Thus shalt thou say unto Ioab let not this thing displease thee for the sword devoureth one as well as another Yea hee grew impudent in his sinne he durst make sundry of his servants privie to his whoredome 2 Sam. 1◠4 He sent messengers and tooke her He was not ashamed to make Ioab a witnesse of his murder 2 Sam. 11.14 He wrote a letter to Ioab about it When a man falls into any grosse sinne he usually groweth senslesse in it and void of shame and remorse for it Three notable examples we have for this The one in Iosephs brethren of whom it is said that after they had committed that heinous crime in conspiring the death of their brother first and then in casting him into a pit they sate downe to eate and drinke Gen. 37.25 The other of the Israelites who when they had committed that grosse Idolatry with the golden calfe they sate downe to eate and to drinke and rose up to play Exod 32.6 The last is of Ionah who when he had fled from the presence of the Lord and the Lord pursued him with a mighty tempest in the sea was altogether senselesse and void of remorse for his sin Ionah 1.5 The mariners were afraid and cryed every man to his God-but Ionah was gone downe to the side of the ship and he lay and was fast a sleepe Yea the Prophet Ieremy speakes of this as the disposition of all that fall into grosse sins Ier. 8.12 Were they ashamed when they had committed abomination nay they were not at all ashamed neither could they blush The reasons and grounds of this doctrine are principally foure First because repentance is not in any mans power but is a great gift of God Lam. 5.21 Turne thou us unto thee O Lord and we shall be turned Secondly it is a naturall effect and fruit of sin to harden the heart Heb. 3.13 Lest any of you saith he be hardened through the deceitfulnesse of sin and to make men worse and worse Rom. 6.19 As yee have yeelded your members servants to uncleanesse and of iniquity unto iniquity As in any other thing when we are a while practised in it it growes easier unto us and we increase in ability to do so is it in this case Thirdly by committing of sin we give place to the divest Ephes. 4.26.27 and cast our selves into his snare 2 Tim. 2.26 And so give him more power over us then he had before Fourthly God in his just judgement useth to punish sin with hardnes of heart Ioh. 12.40 He hath blinded their eyes and hardned their heart Yea he is wont to punish sin with sin and that not only in the reprobate Rom. 1.24 26 28. but even in his own people Ps. 81.11 12. My people would not hearken unto my voice Israel would none of me so I gave them up unto their owne hearts lusts The use of this Doctrine is first to terrifie us and make us afraid Few are so leud but they count it a miserable thing to die in their sins And so indeed it is spoken of Ioh. 8.24 I said therefore unto you that ye shall di◠in your sinnes if yee beleeve not that I am he ye shall die in your sins The thing that most encourageth men to sinne is this hope that they will repent before they die And indeed if men could be sure of this sin were nothing so much to be feared as it is But this is the mischiefe of it as you have heard in the Doctrine when men are fallen they have no power to rise againe no more then thy staffe that falleth out of thy hand hath Consider therfore for a
had not knowne sinne effectually for doubtlesse hee did by nature know many sins or to my good and comfort but by the Law The word is a lampe unto our feete and a light unto our pathes as David calleth it Psalme 119.105 It is a glasse that will discover unto us what manner of men wee are Iames 1.23 24. Let us therefore even for this cause desire not onely to live where wee may have this light but to increase also in the knowledge of the Word Let us therfore make this use of the light we live in and use the word as a glasse that we may know our sins better the more light wee have the better we may discerne what is amisse about us It is made the property of a wicked man to hate the Word for this and refuse to come at it because it discovereth to him his sins Iohn 3.20 Every one that doth evill hateth the light neither commeth bee to it lest his deeds should be reproved And on the contrary it is said of every one that hath grace that he loveth the Word the better even for this cause Iohn 3.21 He that doth truth that is practiseth what he knoweth and maketh conscience of his waies commeth to the light that his deeds may be made manifest Secondly He that would be able to confesse his sins unto God aright must observe his own waies well bethink himselfe well before hand or when he doth ought whether it be lawfull or no. He that never mindeth nor regardeth what he doth whether it please God or no how should he ever know his sins or confesse them aright unto God We are therfore oft commanded to set our minds and hearts upon that wee doe Pro. 4.26 Ponder the path of thy feet Hag. 1.5 Consider your wayes And the godly man is described by this property Pro. 14.15 The prudent looketh well to his going Yea this is spoken of as a speciall mean and help unto repentance Ps. 119.9 Wherwith shall a young man cleanse his way By taking heed thereto according to thy word ver 59. I thought on my wayes and turned my feete unto thy testimonies And on the other side this is made a chiefe cause why men commit many sins and never see them nor are troubled with them that they go rashly on in their waies at all adventures Keri Levit. 26.21 that they never consider what they do Esa. 1.3 that they despise their wayes regard them not as if they should never be called to account for them Pro. 19.16 And yet as light account as thou makest of them know God will reckon with thee for them one day Matt. 12.36 If men would thinke and consider what they do it would either keepe them from doing evill or when they had done amisse they would be able to discerne it and make their peace with God Solomon saith of the wise man Eccl. 2.14 that his eyes are in his head and in your worldly businesses when you buy or sell or do any worke in your calling you will mind that you goe about that you receive no hurt by your carelesnes and want of taking heed O that wee could learne to bee as wise for our soules to mind and set our hearts upon every thing wee doe least wee offend God by it This is required of us not only in our recreations and in the ordinary affaires of our calling but even in the services we doe unto God Take heed how you heare saith our Saviour Luke 8.18 Take heed to thy foote saith Solomon Eccle 5.1 when thou entrest into the house of God As if hee had sayd Marke what thou dost and consider whether thou performe thy service to God as thou shouldest doe and be more ready to heare then to offer the sacrifice of fooles for they consider not that they doe evill As if hee should say this is the cause why most men offer such foolish sacrifices unto God they consider not what they do Thirdly He that would be able to confesse his sins unto God aright must use to take a dayly account of himselfe and of his wayes This examination of our selves wee find oft prescribed in the word as a speciall meanes and helpe to bring us unto true repentance Lamentati 3.40 Let us search and try our wayes and turne againe unto the Lord. Psalme 4.4 Tremble and sinne not examine your owne heart upon your bed And on the other side the neglect of it is mentioned as a chiefe cause and signe of impenitency Ieremy 8.6 No man repented him of his wickednesse saying what have I done And as this examination of our selves is profitable and necessary so the oftener wee use it the more profitable it will be Three notable benefits wee shall receive by it if wee would accustome our selves to use it every day 1. It would be a good meanes to bridle us and restraine us from sin when wee considered this with our selves this I must account with God and mine owne conscience for before I sleep As the dayly thinking of the generall account wee must one day come to is most effectuall this way as is plaine in that speech of the Apostle 2 Corinth 5.10 11. so would the thought of this particular account wee bring our selves to doe us great good also 2. It would free us from the feare of sudden death which may befall any of us and we would be prepared for it when we suffer no sin to lodge with us all night that we have not repented of Watch yee therefore saith our Saviour Marke 13.35 36. for yee know not when the master of the house commeth lest comming suddenly hee find you sleeping When a man hath made his peace with God he may sleepe quietly he need not feare death Psal. 4 8. I will both lay me downe in peace and sleepe 3 By this meanes a man may remember his sins and the circumstances of them much better and so more fully and effectually confesse them unto God Whereas if wee suffer our selves to runne long upon the score wee shall bee apt to forget much and not bee so sensible as when our sins were fresh in memory In this case we may say as Iob. 13.12 though he speaketh it there in another sense our memories are like unto ashes Fourthly Hee that would confesse his sinnes in an effectuall manner unto God must not onely observe and call himselfe to an account for his daily sins which happily will not much affect him but keepe in mind and call oft to remembrance his old sins such as he hath most fouly offended God by in times past that he may renew his repentance for them Deut. 9.7 Remember and forget not how thou provokedst the Lord to wrath in the wildernes Thus doth David remember the sins of his youth Psal. 25.7 Fiftly and lastly He that would fully and effectually confesse his sins to God must beg grace and helpe of God to doe it For wee have heard it is a
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
so long as they live How fearefull falls have many of Gods worthies taken in their latter times Davids first wayes are commended 2 Chron 17.3 which implyeth that his last dayes were not so good No no in his latter time hee fell as wee have heard fearefully The like is noted of Solomon 1 Kings 11.4 And of Asa 2 Chron. 16.10.12 And of Iehoshaphat 2 Chron. 20.35 For 1. while wee are in this world we are never out of Satans danger For hee is the prince of this world Iohn 14.30 2. That fountaine of corruption that is in our vile natures will never be drawn dry while we live here this root of bitternesse will never be stocked up nor killed there can never be a perfect cure made of that filthy leprosie that is run over our whole nature so long as this life lasteth Therefore are the corruptions of our nature called our members that are upon the earth Col 3 5. and worldly lusts Titus 2.12 because while wee are here upon the earth while wee live in this world we can never be rid of them The Apostle compareth himselfe and the best of Gods servants to earthen vessels 2 Cor. 4.7 And the earthen vessells that were defiled with any legall pollution could not bee sufficiently purged till they were quite broken in pieces as you shall see Levit. 11.33 and 15.12 To teach us that wee can never bee perfectly cleansed from the filthinesse of our nature till we be broken in pieces by death We have a double righteousnes by Christ as we had a double unrighteousnes from Adam the one imputed to our justification and by that wee are already perfectly cleansed from all our sins as the Apostle speaketh 1 Iohn 1.7 the other inherent in our sanctification and that is not yet perfect as the Apostle speaketh Rom. 5.49 As by one mans disobedience many were made sinners How Not by imputation only for of that hee had spoken verse 18. so by the obedience of one many shall bee made righteous They are not yet but they shall bee When shall they be so Surely after this life is ended As the Apostle calleth the faithfull departed Hebr. 12 2â— The spirits of just men that are made perfect The best mans sanctification is not perfect here the holiest man that is is not perfectly cleansed while hee liveth but hath much filthinesse remaining in him Prov. â—0 9. Who can say I have made my heart cleane I am pure from my sinne We may doe much in the worke of mortification by such meanes as I have told you Gâ—â—s spirit in the word hath directed us unto wee may keepe it from reigning in our mortall bodies as the Apostle exhorteth us Rom. 6.12 but so long as these mortall bodies have life in them so long will our sins have life in them Though it raigne not in us as a King so as wee obey it willingly yet it keepeth us in bondage as a tyrant doth his captives and slaves as the Apostle complaineth Rom. 7.23 It brought him into captivity Now when death commeth it and nothing but it will set us free from this bondage Hee that is dead saith the Apostle Rom. 6.7 is freed from sinne Death will free us from all danger and possibility of offending God and falling away from him then may it bee said of our sins as Moses saith of the Aegyptians Exod. 14.13 Yee shall see them againe no more for ever And what child of God is there that would not even in this respect bee willing to dye When Ioseph was in prison though he wanted nothing there but had all at command Gen. 39.22 23. yet see how earnest he was with Pharaohs chiefe Butler to helpe him to his liberty Genes 40.14 Thinke on me when it shall bee well with thee and shew kindnesse I pray thee unto mee and make mention of me unto Pharaoh and bring mee out of this house I know well there may bee in the dearest of Gods servants an unwillingnesse and feare to dye as there was in Ieremiah Ier 37.20 Our Saviour fore-warning Peter of the manner of his death telleth him Iohn 21.18 he should be carried whither he would not Whereby it appeareth that even in the blessed Martyrs there hath beene some unwillingnesse to dye Though Lots righteous soule was vexed day by day while he lived in Sodom 2 Pet. 2.8 yet ô how he lingred when God would take him from thence Gen. 19.16 Even the Saints of God who while they live in this world this Sodom are dayly vexed and disquieted with their owne corruptions are not so willing to leave this world as they should bee When Cyrus made proclamation for the Iewes that who so would might returne from the land of their captivity it is said Ezra 1.5 none were willing to leave Babylon but those whose spirits God had raised up to goe Though we know this world is as Babylon to us the land of our captivity and bondage yet till God raise up our spirits by his grace we can never be willing to leave it but shall rather be desirous still to serve in this bondage as wee may also see Exodus 14.12 And great reason there is for this 1. Death is a parting of two most deare and inward and ancient friends When David and Ionathan were to depart one from another for a while ô how grievous was their parting 1 Sam. 20 41. But the soule and the body have bin more inward and ancient friends then ever Ionathan and David were no marvell therefore though their parting be painfull and grievous 2. The best of Gods children doe beleeve but in part Though the spirit be ready the flesh is weake as our Saviour speaketh Matth. 26.41 But though there be some unwillingnesse in the best to dye yet they know it is their fault and sin to be so they know they ought to be willing upon this ground even in this their spirit in them lusteth against the flesh as the Apostle speaketh Galat. 5.17 Yea they overcome this unwillingnesse in the end according to that promise Psal. 29.11 The Lord will give strength unto his people the Lord will blesse his people with peace And certainely hee that desireth not that striveth not to be willing to dye even upon this ground because death and nothing but death will perfect the worke of mortification in him hath just cause to suspect that there is no truth of saving grace in him no sense of the vile corruption of his nature it is no bondage unto him Lecture LXVI On Psalme 51.5 August 7. 1629. THe seventh and last Meanes of Mortification is this He that desireth to mortifie and subdue any corruption that is strongest in him must flee to Christ by faith for strength against it he must exercise and make use of his faith for the mortifying of it and he shall find great force in it this way All other meanes we have heard of are in vaine without this and this will do the deed when
not wont to winke at in them he is wont to correct them sharply for such sins Shall I instance in some few examples for this And indeed how should I spend the time more profitably in so secure an age as this First I will not stand upon the example of David how sharply God scourged him for those sins which he bewaileth in this Psalme with what changes and armies of sorrowes and plagues as Iob speaketh cap. 10.17 he followed him ever after all the dayes of his life For you may say his were most presumptuous and notorious sins such as few that were ever truly regenerate have fallen into I will therefore come to the second example wherein I will couple him and good Hezechiah together What say you to that foolish pride they shewed the one in numbring the people the other in shewing all his treasures to the Embassadours of the King of Babell O how severe was God in his judgments against them both even for this sin Of David it is said 1 Chron 21.14 that God slew of his subjects for that seventy thousand men And of Hezechiah it is said â— Chron 32.25 that for that sinne there was wrath upon him and upon Iudah and Ierusalem But you will say also that this was a presumptuous sin O that we would learne yet from this example how unable God is to brooke or beare with presumptuous sinne though it be but in heart in his deerest children But let us come to a third example What say you then to the sin of Aaron and Moses when they being bidden to speake onely to the rocke and promised that it should yeeld water enough for all the campe did but doubt a little and stagger at that promise and instead of speaking onely to the rocke smote it twice you shall see the story Numb 20.8 1â— and Moses in a passion spake unadvisedly with his lips as the Psalmist speaketh Psalme 106.33 Certainly this was but a frailtie in them no presumptuous sin and therefore you shall find the Prophet there Psalme 136.32 33. layeth that fault on the people rather then on them and so doth Moses himselfe also Deut 1.37 And yet see how angry the Lord was with them even for this sin Because of this he would by no meanes be intreated to let them goe into the land of promise though Moses earnestly besought him he would not heare him The Lord was wroth with mee saith he Deut. 3.26 and would not heare me but charged him to speake no more unto him of that matter O but you will say though this was but a sin of frailtie yet it was a scandalous sin True it was so indeed And the Lord alledgeth that for the cause why he was so provoked by it because it was done openly to the scandall of the people Numb 20.12 Then learne by this example how severe God will be in his judgements upon his people for scandalous sins But what say you then to Moses his delaying of the circumcision of his sonne to old Elyes bearing too much with his lewd sonnes and the faithfull Corinthians going to the Communion without care to prepare and examine themselves before Certainly these were but sins of carelesnesse and negligence And yet see how severe God was in his judgements against them even for these sins The Lord met Moses in the Inne and sought to kill him saith the text Exod. 4.24 The Lord did not only bring old Ely to a violent and strange death he brake his necke 1 Sam. 4 18. but he plagued his whole house and posteritie for ever for that sin in a most fearefull manner 1 Sam. 2.31 33 and cap. 3.11.14 The Lord sent a pestilence and mortality among the faithfull Corinthians even for this sin For this cause many are weake and sickly among you and many sleepe saith the Apostle 1 Cor. 11.30 Behold how God hateth and will punish his owne people even for their negligences and carelesnesse if they judge not themselves for it and make conscience of it But yet there is a third degree that sheweth much more how odious the sins of his owne people are unto the Lord. For of the regenerate of Gods owne people it is said that they may so sin as they may make their very persons odious and hatefull unto God they may make their God their enemy They rebelled and vexed his holy spirit saith the Prophet Esa. 6â— 10 speaking of the Church of God in the wildernesse therefore hee was turned to bee their enemy When God heard this that is when he understood this that they fell into idolatry for that was the sin that so provoked him then as you may see vers 58. hee was wroth saith the Psalmist Psalme 78.59 and greatly abhorred Israel Though the Lord can beare with many sins in his people or though he beare not with them yet can correct them only for them and love them never the worse as you know parents oft-times doe yet may Gods children fall into such sins as will even make them odious unto their father These are things which defile a man and will make him loathsome saith our Saviour Mat. 15.20 What are those things That he telleth us verse 19. Murders adulteries fornications thefts false witnesse blasphemies How can that be will you say Whom the Lord once loveth in Christ he loveth for ever I have loved thee saith the Lord to his people Ier. 31.3 with an everlasting love I answer That is most true Yet may his children so provoke him that though he doe not quite disinherite them or cease to be a father to them yet will he shew them no countenance or fatherly affection at all As David so loathed Absalom for murthering his brother that though he continued a fatherly affection towards him still yea and after that too when he had done far worse yet he could not abide to see him Let him turne to his owne house and let him not see my face saith he 2 Sam. 14 â—4 A Christian may by his sin cause his father so to loath him as it may be he shall never have good countenance of him againe he shall never see his face with comfort while he liveth His adoption the right and title he hath thereby to the word and Sacraments to Christ and vnto heaven the comfort I say of all these and of all the priviledges the 〈◊〉 he might make of them he shall loose As Vzzia when he fell into a leprosie lost not his kingdome the right title he had unto it therby but he lost the use and execution of his regall authoritie to the very day of his death as we read â— Chron. 26.21 Of Asa we read that though he dyed the child of God as appeareth both by that which is said of him in his life time 1 Kin. 15.14 that his heart was perfect with the Lord all his dayes and also by the testimonie is given of him twice after his death 2 Chron. 20.32 and 21.12
sin The Lord speaking of a small sin in comparison even of eating of meat that hee had in his ceremoniall law forbidden Levit. 11.10 saith that it should bee an abomination unto them And verse 43. hee giveth a good reason for it for hee telleth them that even a small sinne being wittingly committed would make them abominable unto him And have not we just cause to abhorre that that will cause the Lord to abhorre us 3. Wee must grieve and bee more troubled in our selves for offending God then for any worldly losse or affliction whatsoever Thâ—y shall mourne for him saith the Prophet Zach. 1â— 10 as one mourneth for his onely sonne and shall bee in bitternesse for him as one that is in bitternesse for his first borne 4. Wee must cry to him more earnestly and hearrily for pardon of our sinne then for the averting of any judgement or obtaining any other blessing whatsoever As David doth in this Psalme after Nathan had beene with him and threatned such heavy judgements against him and his house And Elihu reproveth Ioh. 36. â—1 For choosing iniquity rather then affliction A man that is wise and well advised will choose rather to endure any affliction then to commit any iniquity whatsoever 5. Lastly We must be more afraid of sin of offending God in the least thing then of any danger or evill in the world that can befall us Feare not their feare saith the Prophet Esa. 8.12 33. nor be afraid but let the Lord be you-feare and let him â—e your dread And who can possibly thus repent him of his sin that is not in his judgement fully perswaded how hainous and odious a thing every sin is Secondly Consider that till we can rightly judge of our sins Christ can profit us nothing He came to call none but sinners yea such as so know and can judge of their owne sins as that they are sicke at the heart with sorrow and trouble of mind for them Mat. 9.12 13. But of this point I shall have occasion to speake more in the next use Now the meanes whereby we may come to a right judgement of sin are five principally First Consider with thy selfe seriously that every sin is an offence and a contempt done against the infinite Majesty of the eternall God Against thee thee only have I sinned saith David here verse 4. And therefore it must needs bee a thing infinitely evill and dangerous Secondly Consider the onely punishment that the Lord in his righteous judgement hath appointed after this life for every sin is everlasting death in the lake that burneth with fire and brimstone for evermore The wages of sinne of every sin is death saith the Apostle Rom. 6 2â— even eternall death Indignation and wrath tribulation and anguish saith hee Rom. 2.8 9. shall bee on every soule that doth evill And how great must that offence needes bee that the righteous God hath appointed such a punishment unto as no tongue can expresse no heart can conceive how great and how extreame it is Thirdly Thinke seriously of this that all the miseries of this life all the bitternesse we tast of in all our bodily paines and diseases in all the anguish and trouble of our minds in all our outward wants and distresses in the unseasonablenesse of the weather in all publique calamities come all from sinne Let no man deceive you with vaine words saith the Apostle Ephes. 5.6 or tell you it is nothing to be merry and wanton a little I would none did worse then so or it is nothing to use a little craft and fraud in buying and selling alas they that will live in the world must doe as the world doth let no man deceive you with such vaine words saith he for because of these things commeth the wrath of God upon the children of disobedience All our woe and misery commeth from our sinne so that there is no day passeth over our heads wherein the Lord doth not really teach us how to judge of sinne The Lords voice cryeth unto the city saith the Prophet Mic. 6.9 and the man of wisdome shall see thy name heare the red and who hath appointed it As if he had said By his rods and corrections the Lords voice cryeth unto men And though in some rare and extraordinary judgements God doth lift up his voice and cry lowder unto men then in others yet in every one of his judgements and corrections that do befall us the Lord cryeth thus to every one of us Tast and see in this what it is to sinne what it is to offend God Fourthly Consider of this that you have heard now in this Doctrine what a price was paid by thy Saviour to redeeme thee from thy sins even from the least of them Never did God so fully declare his hatred of sinne and how heinous a thing it is in his sight by all the judgements that he ever executed upon men or Angels as he did in the crosse of Christ and in that extreame abasement and humiliation that he did endure for us No if it were possible for us to see and feele the torments that the damned in hell doe endure yet could not that be so effectuall a meanes to perswade us what the true desert of sin is as the meditation of the crosse of Christ if God would please to give us hearts to behold it and meditate of it as we ought to doe They shall looke upon me whom they have pierced saith our Saviour Zach. 12.10 and then they shall mourne abundantly O if we could looke well upon Christ crucified but that can we never doe till the spirit of grace be powred upon us as the Prophet there speaketh it would not be possible for us to esteeme lightly of any sinne we could not choose but bee deepely affected with our owne iniquities Fiftly and lastly Because by reason of our naturall blindnesse and the marvellous cunning and power that the world and Satan have to bewitch us in this thing all these considerations and meanes can never prevaile with us till God open our eyes it must be the mighty worke of God specially in so profane an age as this is that must perswade us to judge rightly of sin Who hath beleeved our report say the Ministers of the Gospell Esa. 53.1 which may be applyed to this as well as to any other Doctrine that we teach in our ministery and to whom is the arme of the Lord revealed As if they had said Why do so few beleeve any thing we teach out of Gods Word touching the hainousnesse and danger of sin Surely because there be few upon whom the Lord is pleased to shew his mighty power in the opening of their eyes Therfore in the use of these or any other meanes for the rectifying of our judgement in this case we must cry unto God as Iob did Iob 13.23 Make me to know my transgression and my sin It is meet to be said unto God
never have said he might seeme to have had matter of glorying in those works he did while he was an idolater but matter of shame and confusion rather 3. The Apostle speaking unto men that feared God Act. 13.16 telleth them ver 39. that they could not be justified by the law of Moses that is by those workes which were commanded in the law of Moses 4 Lastly David when he was the servant of God a true beleever professeth that he could not stand before Gods judgement in the confidence of his own righteousnes it could not justifie him in Gods sight and therfore cryeth Ps. 143.2 Enter not into judgement with thy servant ô Lord for in thy sight shall no man living be justified And thus you see No man no not the best man that ever lived can be justified before God by any righteousnes that is in himselfe Now I will give you two reasons of it out of Gods Word First The righteousnesse and goodnesse that is in the best man is lame and imperfect and farre short of that God in his law requireth of him yea it is also spotted and defiled with the Leprosy of his originall corruption and therefore it cannot justifie him in Gods sight it cannot stand before God nor abide the tryall at his judgement seat The blessed Apostle himselfe professeth Phil. 3.12 that he was not perfect Iohn Baptist though he were sanctified in his mothers womb yet avoucheth Mat. 3.14 that he had need to be baptized of Christ he was not washed and cleansed sufficiently his sanctification was imperfect And the Church complaineth Esa 64.6 We are all as an uncleane thing and all our righteousnesse are as filthy rags There is not a just man upon earth saith Salomon Eccl. 7.20 that doth good and sinneth not In many things we offend all saith the Apostle Iam. 3.2 If we say saith the Apostle 1 Ioh. 1.8 we have no sin we deceive our selves and the truth is not in us True saith the Papist the justest man is not free from venial sins but that is no hinderance to his justification by his inherent righteousnes To this I answer First 〈◊〉 no sinne is so veniall but it justly deserveth etâ—râ—all â—eath The soule that â—â—nneth it shall die saith the Prophet Ezek. 18.4 And the wages of sin is death saith the Apostle Rom. 6.23 And Gal. 3.10 Cursed is he that continueth not in all things that are written in the law to do them Not onely every thing that is done against Gods Law how small soever it be but every thing that is lest undone which the law commandeth how small soever it be maketh a man lyable to the curse of God Secondly The holiest men that have ever lived and such as the Holy Ghost hath given testimony unto that they were just and perfect men have beene notwithstanding that guilty of such sinnes as the Papists themselves confesse to be mortall Zachary though he were a just man before God as the Holy Ghost saith of him Luke 1.6 yet was he guilty of grosse infidelity in not believing the Word that God spake to him by the Ministry of an Angell Luk. 1.20 yea the holiest men have had that deep sense of their owne sinfulnesse and corruption as they durst not stand before God in their owne righteousnesse they have freely professed they could not be justified by it in Gods sight Thus was Iob perswaded of his owne righteousnesse though hee were a man of whom the Lord himselfe giveth testimony Iob 1.8 that there was none like him upon the earth an upright and a perfect man Though I were righteous saith Iob 9 15. yet would I not answer him but I would make supplication to my Iudge And 10.15 If I be righteous yet will I not lift up my head As if he should say I will not plead my righteousnesse before thee I will not trust to be justified by it in thy sight And thus was David perswaded of his owne righteousnesse of whom yet the Lord saith that hee was a man after his owne heart 1 Samuel 13.14 If thou Lord shouldst marke iniquities saith David Psalme 130.3 O Lord who shall stand Lastly Thus was blessed Paul perswaded of his owne righteousnesse I know nothing by my selfe saith he 1 Corinth 4.4 yet am I not thereby justified but he that justifieth me is the Lord. As if he had said Though I should discerne no defect in mine owne righteousnesse as for the maine bent of my heart and course of my life I do not yet dare not I plead it before God nor hope to be justifyed by it for the Lord that is my Iudge can espie in me much more than I can in my selfe And certainly to conclude this first reason there is no Papist under heaven that hath not lost all conscience but his heart must needs give his tongue the lie when he saith he believeth to be justified before God by that righteousnesse and goodnesse that is inherent and dwelling in himselfe A second reason against it is this If a man could be justified by that righteousnesse that is inherent in himselfe then might he have in himselfe just cause of boasting and glorying before God neither should the whole glory of mans salvation and justification bee due unto the free grace and mercy of God in Christ. This argument the holy Apostle presseth against justification by works and for justification by faith onely Where is boasting then saith he Rom. 3.27 it is excluded By what law or doctrine Of works Nay but by the law or doctrine of faith And againe Rom. 4.2 If Abraham were justifified by works he hath whereof to glory but not before God By grace ye are saved through faith saith he Eph. 2.8 9. not of works least any man should boast So 1 Cor. 1.30 31. he giveth this for the reason why Christ is all in all to us in the matter of our salvation wisdome righteousnesse sanctification and redemption that according as it is written he that glorieth let him glory in the Lord. As if he had said God cannot abide that man should glory before him but would have him to be humbled to the very dust but if he could be justified before God by any goodnesse that is in him then might he have just cause of glorying even before God True saith the Papist if a man could be justified by his owne works by such works as he doth by the power of nature then had he indeed matter of glorying and boasting in himselfe But not when he is justified by such works onely as are wrought by the power of Gods grace in him For these workes are not his owne but the works of Christ and his grace in him according to that speech of the Church Esa. 26.12 Lord thou hast wrought all our workes in us And that of the Apostle Romans 15.18 I will not dare to speake of any of those things which Christ hath not wrought by mee Wee doe not therefore say
For 1 hee knowes many blemishes in his best workes 2 though he did not yet hee knoweth the Lord may 3 Though there were not yet can wee not ground assurance of pardon and eternall life upon them p. 106. The mercy of God is such as we may safely ground our hope upon it for 1 the Lord is of a gracious kind and liberall disposition his love is most free 2 in the Lord there are tender mercies bowels of mercy p. 107. 3 In the Lord there is a multitude of tender mercies p. 109. The religion and Doctrine of the Church of England must needs be true because it ascribes our salvation wholly to Gods free grace p. 110. Lect. 21. The true knowledge of Gods mercy hath great force to move men to forgive wrongs and to live in charity p 111. Take heed of comming out of charity to the Sacrament p. 112. Yet doe they also sin that absent from the Sacrament upon this pretence they are not in charity p. 113. Many thinke they are in charity when they are not and six notes to judge of this by p. 114. Lect. 22. He that hath truly tasted of Gods mercy to him in Christ will be mercifull unto others p. 115. viz. 1 apt to pity them that be in misery 2 bountifull and ready to helpe them do them good p. 116. great promises are made to this p. 117. 3 Free in his bounty mooved to it onely by the sense of their need and misery yet must respect bee had to the deserts of the poore p 118. But the badnesse of the poore should not keepe us from relieving them p. 119. Necessary to urge men to this duty The great sin of many in neglecting to give to the poore Ibid. p. 120 Lect. 23. Gods people are not onely peaceable and harmelesse but strive to be profitable to do good to the places they live in p 121 122. Popery in this sheweth it selfe not to bee of God for it teacheth men to be treacherous unto and to seeke the ruine of their owne countrey p. 123. The great sinne of oppressors and depopulators p 124. This aggravates much the sinne of wicked men that they bring Gods curse upon the Countrey and places they live in Ibid. A great sin for any man to live unprofitably idly p. 125. and to be all for our selves without care of the common good Ibid. Lect. 24. We must not content ourselves to know God iâ— mercifull but labour to know that his mercy even his speciall mercy belongs to us p. 126. Five differences betweene it and the common mercy of the Lord Ibid. p. 127. Five notes whereby wee may know whether Gods speciall mercies belong to us p. 128 Lect. 25. Five effects that the true knowledge of Gods mercy will work in our hearts p. 129 130. The knowledge of Gods mercy may encourage him that hath been the vilâ—st sinnet to turnâ— to God and to seek unto him p. 130 131. 1 Proleps That which the Scripture speaketh of Gods severity against sinners belongs only to the impenitent p. 131. 2 Proleps Though the number of the elect be small in comparison of the reprobate yet no man that desires to repent may judge himselfe to be a reprobate but rather that he is one of Gods elect p. 132. Many grounds there are for this in Gods revealed wil which we are rather to look into then to pay into or meddle with his secret will p. 133. Lect. 26. The best soules most subject to doubts feares p. 134. Though the most hearers have more need to heare the terroâ—rs of the law then the comforts of the Gospel p 135. yet we must preach as well these and rather them then th' other because 1 that there be some in every Congregation that have present need of these comforts it is to be presumed 2 all of us are like to have need of them one day Ibid. 3 of all heaâ—ers we must have most respect to theÌ„ p 136. Such as feare God must strive against their terrours heavinesse and stirre up themselves to receive the comforts of the Gospel p. 137. 1 It s the commandement of God they should bee chearefull 2 They hart themselves greatly by giving way unto this feare and hâ—avinesse Ibid 3 They have manifold causes of joy and comfort p. 138. Lect. 27. 4 The reasons they give against themselves why they have just cause to be so heavy and uncomfortable are insufficient viz. 1 Obj. They cannot be perswaded they are in Gods favour but rather that hee hath utterly rejected them Five considerations that may stay comfort us in this case 1 This is but a tentation of Satan therfore not to be credited It followeth not thou art rejected of God because thou art in thine owne heart so perswaded p. 139. A man may bee in Gods favour yet himselfe not feele perceive it p. 140. an excellent grace to rest upon Gods Word promise even when wee want sense of his favour Ibid. 2 This hath been the case of many of Gods dearest servants and there is great force in this consideration Ibid 3 The Lord hath a speciall hand even in this kind of affliction p. 141. 4 The Lord doth this in love and intends to doe us that good by this kinde of affliction that could not have beene done by any other Ibid. 142. for hereby 1 he causeth us to repent of our security 2 he prevents such sins as he seeth us in danger to fall into 3 he prepares us for such measure of comfort as otherwise we should be uncapable of p. 142. Lect. 28. 4 He weaneth us from the world maketh us think of home 5 Hee worketh us to an high pretious esteeme of his favour p. 143. 6. He causeth us to bee better rooted setled in a christian course theÌ„ otherwise we could be p. 144. The 5 and last consideration to stay us in this case that God will certainly sustaine and not suffer us to be overcome in it Ibid. Take heed of seeking ease in this case by false waies p. 145. Yeeld not to this â—entation but resolve to resist it Ibid. 1 by considering what God hath said in his Word concerning them that are in this case Ibid. 2 resolve to rest upon Gods promise and trust him on his bare word against thine owne sense p. 146. The hainousnesse of the sin of infidelity appeares 1 by Gods severity against it Ibid. 2 by the dishonour it doth to God 3 by three dangerous effects of it pag. 147. what ability is in us to beleeve Ibid. Lect. 29. Directions how to recover our selvés and overcome this tentation 1 find out the chiefe sin that is the cause of it and mourne more that thou thereby hast forsaken God then that God hath thus forsaken thee 2 call to mind the comfort thou hast found formerly for from thence thou maist ground hope of recovery p. 14â— 149. 3 examine thy present
estate and thou shalt finde thou art not void of grace now by five notes p. 150. From this foure conclusions may bee gathered for our comfort p. 151. Lect. 30. Take the helpe of some faithfull Minister or other friend for recovering of thy comfort p. 151. 5 Fly to God by prayer and waite on him p. 152. Five motives and encouragements to seeke to God by prayer in this and in all other afflictions p. 153. 6 Meditate of the goodnesse of God 1 towards all creatures p. 154. 2 towards thy selfe when there was no goodnesse in thee 3 towards thy selfe even now and in that state thou art now in p. 155. Lect. 31. He that truly repents cannot hide nor cloake his sin but will be ready to confesse it p. 158 This willingnesse to confesse sin will give a man great hope and assurance of mercy and pardon Ibid. p. 159. Gods servants have beene wont to confesse even the sins of others that they have prayed for p. 160. Why confession so necessary p. 161 162. Lect. 32. How far forth confession of sin in private to a Minister or other friend is not necessary p. 163 164. How farre forth it is profitable and fit Ibid 165. Lect. 33. What manner of men Ministers had need to be p. 166 167. Gods people bound to reverence our calling and take heed nothing move them to despise it p. 167. Resolve never to live without the benefit and comfort of a faithfull ministery p. 168. They that do enjoy it must labour to make their full use of it 1 by admitting that spirituall authority God hath given us over you 2 by making use of us in private and seeking resolution in your cases of conscience 3 in approving your repentance and spirituall estate unto us 4 resting upon that wee shall teach by warrant of of the Word p. 169. The peoples great neglect of the ministery Ibid. Lect. 34. David made publike confession of his sin profession of his repentance why p. 170 They whose sins are publike scandalous must be willing to make publike confession profession of their repentance p. 171 c. Three cautions to be observed Ibid. The reasons that moved Gods people to publish their repentance for publike sinnes p. 173. Lect. 35. Three great mischiefes of this that scannalous sins abound so where the Gospel is preached 1 it maketh the preaching of the Gospel odious to worldly men p. 175. 2 it hinders the successe fruit of all endeavours that the state or Gods people can use for the good of Church nation Ibid. 3 It threatneth great plagues yea a generall dissolution Great cause we should all take to heart the great increase of al grosse sins among us for they will bring Gods plagues on us And this stands well with Gods justice because we are accessary to those sins p 178. We make our selves guilty of other mens sins 1 by applauding liking them the better for them 2 by maintaining voluntary familiarity with them p. 179. 3 If we doe not professe our hatred of these sins 4 If wee be not grieved and troubled to see and heare of theÌ„ p. 180. Yet may we not absent our selves from Gods publike worship for any sins they are guilty of that joyne with us in it p. 181. Lect. 36. 5. If we neglect to do what lies in us to bring these foule sinners to open shame This is the great fault of officers that are bound by oath to detest present infamous persons They sin â— against the places they live in 2 against these lewd men themselves p. 182. 3 against God and their own soules in the light account they make of an oath When a man hath bound himselfe by oath to do that which is lawfull let him take heed how he breake that oath p. 183. The great sin of Christians in nor furthering the execution of good lawes for the detecting and punishing of lewd men Proleps Every man hath a calling 1 to oppose himselfe against sin and do what he can to suppresse 2 to reprove sin 3 to beare witnesse being required before a Magistrate against grosse sinners p 185. 4 to enforme and complaine of an offendour that 's incorrigible yet with foure Cautions p. 186. Foure true causes why men will doe nothing for the punishment of lewd men Ibid. p. 187. Lect. 37. The sinne of those that keepe men from publike penance p 187 188. The sin of such as shun and refuse publike profession of their repentance p. 189 191. Lect. 38. Confession of our sinnes to God is of all kindes of confession most necessary and usefull p. 191 192. Specially in secret for 1 that 's necessary 2 in secret we may doe it both more freely and fully and with more expressions of griefe then in publicke p. 193. 3 This most beneficiall to us for 1 it will give us best assurance of our uprightnesse p. 194. 2 it will give us best assurance to finde mercy with God p. 195. Lect. 39. The meanes whereby we may be enabled to confesse our sins aright unto God are five 1 Get knowledge in the Word p. 196. 2 Observe well and consider thine owne waies p. 197. 3 Take a daily account of thy selfe and of thy Waies p. 197. 4 Call oft to remembrance thine old sins 5 Beg grace and ability of God to do it p. 198. Lect. 40. Five properties there be of sincere confession of sin 1 It must be particular p. 198 â—99 2 It must be free and full without cloaking or extenuation p. 200. 3 It must bee hearty with feeling and affection p. 201. 4 It must be honest joyned with an unfeigned hatred of sin and resolution to forsake it Ibid. 5 It must be â—iliall not slavish out of love of God and hope of mercy p. 202. Lect. 41. Davids sin was ever in his sight They that have truly repented cannot forget but are apt oft to thinke of their sins and to be much troubled with them p. 203. for â— their conscience set in them by God to be both a register a witnesse and a censurer of their actions p. 204. 2 They more subject to affliction then other 3 This is the Lords doing for their good p. 205. Six benefits God procureth to his people this way p. 205-207 Lect. 42. Therefore be afraid to sin in any kinde or degree for 1 thy conscience will say thy secret sins in thy dish one day p. 207. 2 It will smite and wound thee for it 3 How soone it will begin to do this how long it will do it and in what measure God onely knoweth p. 208. 4 The bitternesse of this will farre exceed the pleasure of any sin p. 209. The most never troubled for any sin but strangely hardned but such have no cause to blesse themselve in their estate Ibid 214. Lect. 43. Davids sin was not against the Lord only but against himselfe and other men sundry waies p. 215. The wrong that David
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
not againe to drunkennesse in David that sinned never after in adultery in Peter who after he had repented of his Apostacy was the furthest of from falling into that sin againe of any of the Apostles none was more forward resolute and constant ever after then he in professing his love to Christ Acts 1.15 2.14 3.12 4.8.19 tho he had afterward farre stronger tentations to deny Christ then he had at that time when he did it Acts 5.18 40.12.4.6 and now grant this Secondly admit the regenerate cannot fall totally so as he should loose all saving grace to which end are brought usually those places of Scripture as 1 Ioh. 3.9 Whosoever is borne of God doth not commit sin that is with the full sway of his soule for his seede remaineth in him Which seed of God and regenerating grace is therefore called immortall 1 Pet. 1.23 and that David when he fell thus fearefully had not lost all grace may seeme to appeare by his prayer Psal. 51.11 Take not thy holy spirit from me Thirdly grant the regenerate cannot fall finally but he shall be restored and renewed againe by repentance so that in this case it might be said of him as David speaketh in another sense Psal. 37.24 Though he fall he shall not be utterly cast downe for the Lord upholdeth him with his hand Let all this be granted yet it is possible for the regenerate man for one that unfainedly feareth God to fall fearefully into most grosse sins yea even into the grossest sinnes that can be committed by any man excepting onely the sin against the Holy Ghost See three notable examples and instances of this in three of the most foule sinnes that lightly can be committed 1. Idolatry more grosse idolatry you shall hardly read that ever man was guilty of then that which Solomon fell into 1 King 11 4-8 2. Apostacy Observe all the circumstances of Peters fall into this sinne and you shall finde it was as shamefull as could be Mar. 14.71 3. Persecution And into this Asa fell 2 Chron. 16.10 He was wrath with the Seer and put him in prison for he was in a rage with him because of this thing The reason and ground of this is First in themselves for they have in them the seeds of all sins even of the foulest that can be named They have in them that deadly body the whole body of originall corruption which the Apostle Rom. 7.24 calleth the body of this death And that any of us are kept from any the foulest sin commeth wholly from the free grace of God 2 Cor. 3.5 All our sufficiency is of God Secondly in Satan Who as he hateth the best men most so will he endeavour more to make them fall into grosse sins then any other Satan hath desired to have you that he might sift you as wheat saith our Saviour of all the Apostles Luk. 22.31 Because he knowes God shall receive more dishonour by the sins of one of them then of many others The name of God is blasphemed among the Gentiles through you saith the Apostle Rom. 2.24 Thirdly in the Lord himselfe Who withdraweth his grace from his best children sometimes and leaves them to themselves as he did Hezekiah 2 Chro. 32.31 1. To correct their carelesnesse and carnall security so dealt he with his Church Cant. 5.36 2. To make it evident to themselves and others that the best mans standing in the state of grace is to be ascribed to the mercy and favour of God alone not to any goodnesse that is in themselves It is not of him that willeth nor of him that runneth but of God that sheweth mercy saith the Apostle Rom. 9.16 3. To make them examples and grounds of hope to other poore sinners For this cause I obtained mercy that in me first Iesus Christ might shew forth all long suffering for a patterne to them that should hereafter beleeve on him saith the Apostle 1 Tim. 1.16 4. To keepe them from pride and to worke in them more sound humiliation and so make them more capable of grace and comfort from him Lest I should be exalted above measure through the abundance of the revelations there was given to me a thorne in the flesh the messenger of Satan to buffet me lest I should be exalted above measure saith the Apostle 2 Cor. 12.7 Deut. 8.15 16. Who led thee through that great and terrible wildernesse wherein were fiery serpents and scorpions and drought which were the occasions of their murmurings and rebellions that he might humble thee and that he might prove thee to do thee good at thy latter end The use of this Doctrine is not to give any man incouragement unto security in any sin or to cause men to thinke thus is it such a matter for a man to slip into sin now and then into adultery or drunkennesse or oppression or revenge in many things we offend all Iames 3.2 the best have had their faults I may be Gods childe for all that For this is to abuse that which the holy Scripture hath reveiled touching the falls of good men All the words of God are wholsome words and the Scripture teacheth no doctrine but that which is according to godlinesse 1 Tim. 6.3 There is nothing written in the Word that gives the least just occasion to incourage or harden a man in sin Nay it is a fearefull signe of reprobation for a man thus to stumble at the Word and to take occasion from thence to fall into any sin as the Apostle teacheth us 1 Pet. 2.8 But the right use of this Doctrine is First to exhort us even the best of us that we would all feare our selves Other mens falls are recorded in Scripture to be examples to us to warne us that we do not the like These things were our examples to the intent we should not lust after evill things as they also lusted saith the Apostle 1 Cor. 10.6 and againe verse 11. all these things happened unto them for ensamples and they were written for our admonition which words though they be principally meant of the judgements that fell upon others for sin yet may they also fitly be spoken of the falls of others also that are recorded in the Word that he that thinketh best of his owne standing may take the more heed to himselfe lest he also fall 1 Cor. 10.12 Thus Nehemiah laboured with the Iewes to make them feare themselves Neh. 13.26 Did not Solomon King of Israel sin by these things yet among many nations was there no King like him who was beloved of his God and God made him King over all Israel neverthelesse even him did outlandish women cause to sin If I were a Prophet and could say to any of you thou wilt become a Papist before thou diest and thou an Atheist and thou a scorner and persecutor of all goodnesse you would say to me as Hazael did to the Prophet 2 King 8 1â— But what am I a dog
Peter fell to senslessenesse in sin at the first but but by degrees Thirdly let no sinne lie long upon thy soule That charge that the Lord giveth thee concerning thy brother Levit. 19 1â— that thou shalt not suffer sinne to abide upon him concerneth thee much more for thy selfe If thou let the sunne goe â—â—wne upon thy wrath thou givest place to the divell Ephes. 4.26 and so dost thou by lying long in sinne Therefore speedily seeke too make thy peace with God They that seeke me early shall finde me saith the Lord Pro. 8.17 Fourthly lay thy sinnes Gods threatnings and promises upon thy heart by serious thinking of them considering and meditating of them The Lord blameth his people for neglect of this Esa. 47.7 Thou didst not lay these things to thy heart And 57.11 Thou hast not remembred mee nor laid it to thy heart And Mal. 2.2 I have cursed your blessings because yee doe not lay it to heart Fiftly use daily some meanes to soften thy heart and stirre up grace in thy selfe Exhort or stirre up your selves daily saith the Apostle Heb. 3.13 As the waxe when it hath beene but a little from the fire will grow as hard againe as ever it was So is it with mans heart in this case Sixthly meditate oft of the mercies of God and of his exceeding love to thee The looking on him whom we have pierced is the most effectuall meanes to make us mourne abundantly Zach. 12.10 It was the love of Mary rising from the consideration of Christs love to her that made her weepe so Luke 7.38 47. Seventhly complaine oft to God of the hardnesse of thy heart as the Church doth Esa 63.17 and cry to him for a soft heart and charge him with that promise of his Ezek. 11.19 The third use of the Doctrine is for the comfort of Gods people First it is a just cause of comfort to thee and of thanksgiving unto God that thou hast repented of and forsaken such sins as thine owne heart knoweth thou hast in times past lived in and loved dearely Marke how the Apostle praiseth God in the behalfe of the Romanes for this Rom. 6.17 God be thanked that ye were the servants of sin but ye have obeyed from the heart that forme of Doctrine that was delivered you Yea see how the Angels rejoyce in this Luk. 15.7 I tell thee this is no common favour look well about thee in the towne and place wheresoever thou dwellest and thou wilt finde it so Thou shalt finde by sense and experience how true that is which the Apostle writes 1. Ioh 5.19 The whole world lieth in wickednesse Seemeth it nothing that God should doe this for thee rather then for all thy neighbours I tell thee none of thy sinnes shall ever hurt thee the sinnes that thou hast repented of are all forgiven certainely Where Christ hath given repentance he hath certainely given remission of sinnes Acts 5.31 And thus he charged his Apostles to preach and proclaime unto the World Luk 24 47. Secondly even this is a just cause of comfort to thee that thou arâ— so apt to bee troubled continually with the sense of thy corruptions that thou art alwayes complaining and weeping for them Though this state of thine be not comfortable and pleasant for the time yet it is a blessed state it is wholesome and will bring comfort in the end certainely Mat 5.3 4. Thirdly even this is a cause of comfort unto thee that thou discerned â—nd art troubled with the hardnesse of thine owne heart As the sense of and sorrow for infidelity is a signe of faith as it was in that poore man that with tears cryed Mar. 9.24 Lord I beleeve 〈◊〉 mine unbeleife So is the sense and sorrow for the hardnesse of the heart a signe of a soft and fleshie heart It was the true Church that complained so Esay 63.17 O Lord why hast thou hardened our hearts from thy feare Lecture III. On the Title of Psal 51. Octob. 19. 162â— FOlloweth now that we proceed to consider of the last point that is to be observed in the title that is The meanes wherby David that wâ—â— so deepely sunke in rebellion and hardnes of heart had so long continued in it was recovered and brought unto repentance Nathan the Prophet came unto him Where two things muâ—t be observed 1. That Nathan was the 〈◊〉 God used to recover him 2. Hâ—â—v and in what manner Nathan dealt with him And for the first we must observe 1. That God sent Nathan to him to that end 2. Sam. 12.1 2. That David professeth here to all ages that till Nathan came he repented not 3. That when Nathan came he prevailed with him as 2 Sam. â—â— â—â— And David said unto Nathan I have sinned against the Lord From all which three points thus observed this Doctrine â—â—â—eth for our instruction That the meanes which the Lord hath sanctified and by which he hath beene want to worke repentance and grace in his people is the ministery of his Prophets and messengers whiâ—h he â—indeth to that end True it is 1. that God can worke without it for he is ablâ— of stones to raise up children unto Abraham as Iohn Baptist saith to his hearers Mat. â— 9 2. He hath oft wrought grace without it as we see in the example of 〈◊〉 Hâ—b 11.31 But yet 1. he hath not bin wont to do iâ— specially where the ministry of the word may be had 2. He hath sanctified in his word this and no other See the proofe and confirmation of this Doctrine in all the three degrees of mans conversion First This is Gods meanes wherby he is wont to bring men to an effectuall and saving sense of sinne and remorse for it â—ill Nathan came to him David could not say as he doth here verseâ— 4 I know my transgressions and my sin iâ— ever before mâ—â— against thee thee only have I sinned So 2. Sam. 24.10 We read that Davids heart smote him after he had numbred the people But the meanes whereby he was brought to that remorse and tendernesse of heart for that sinne is expressed in the next two verses 11 1â— God had sent the Prophet God Davidâ— Seer his owne pastor to reprove him sharply for that sinne And this is alledged in the text for the cause of Davids remorse Davids heart smote him and he said unto the Lord I have sinned greatly in that I have done for saith the text When David was up in the morning the word of the Lord came to Gâ—d and commanded him to go and denounce Gods judgement against him for that sin So though it be said of Manasses 2. Chron. 33.12 that when he was in affection he besought the Lord and humbled himselfe greatly before God as if his affliction were the meanes to bring him unto repentance yet it is evident by the text that his aâ—fliction was but a subordinate and secondary and inferâ—â—ur meane to bring him to this the
principall was the ministery of the word as appeares verse 18. God sent unto him Seers and Prophets that â—ake to him in the name of the Lord. So it was Peters ministry that pricked the hearts of those three thousand mentioned Acts 2.37 and brought them to a saving sense and remorse for that horrible sinne Yea this is the meanes that God hath sanctified in his word and appointed to that end Ier. 23. â—9 Is not my word like a fire saith the Lord and like a hammer that breaketh the rocke in pieces Secondly This is Gods meane whereby he is wont to bring men to Christ and to worke in them a comfortable assurance of the pardon of their sins and of their reconciliation with God By this meanes the Corinthians were brought to faith 1. Cor. 4 1â— In Christ Iesus I have begotten you And the Ephesians 1 13. In whom also ye trusted after that ye had heard the word of truth Yea this is the meane that God hath in his Word sanctified and put apart to do this worke by namely to bring men unto Christ and to faith in him This we may see plentifully confirmed unto us in the holy Scripture Esay 57.19 I create the fruit of the lips peace peace to him that is farre off and to him that is neare saith the Lord and I will heale him Peace peace that is aboundance of peace and the healing of those wounds that God hath made in the soule is called the fruit of the lips that is of the lively voice in the ministry of the Word This is also plaine by the speech of our Saviour Iohn 6.45 Every one that hath heard and hath learned of the Father commeth unto me Hearing is the meanes to bring men unto Christ. But what hearing may you say Is it hearing of the word privatly read or the hearing of my friend privatly instructing or admonishing No rather it is the hearing of the Word publikely preached as is plaine Rom. 10 14. How shall they beleeve in him of whom they have not hâ—ard and how shall they heare without a Preacher Private men that publish to their families oâ— neighbours and speake of that which themselves have learned may be said to preach to them as the Lâ—per that was cured did Mark 1.45 and the deafe man with his friends that brought him to Christ Mark 7.36 and the Daemmiack Luke 8.39 of all these it is said in the text that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth to cry proclaime or preach and is the very same word that is used to expresse the preaching of Christ and his Apostles But is this the preaching that the Apostle meanes when hee saith Rom. 10.14 How can they heare without a Preacher No verily he meaneth it of publike ministeriall preaching of the preaching of such men as are called and sent of God and endued with speciall gifts to that purpose as is plaine by the next words verse 15. How shall they 〈◊〉 except they be sent And this is further confirmed 2. Cor. 5.18 God hath given to us the ministery of reconciliation And againe verse 19. Hee hath committed to us the word of reconciliation And for the third degree in mans conversion 1. This is the meane wherby he hath ever beene wont to change and renew the hearts and lives of men and to worke all saving grace in them How came Gods people of whose conversion the holy Ghost gives testimonie to saving grace but by the ministery of the word So Paul saith of the Galatians that were Gentiles Gal. 2.2 that they received the spirit by the hearing of saith So Peter saith of the faithfull he wrote unto that were Iewes that they were borne againe not of corruptible seed but of uncorruptible by the word of God 1. Pet. 1.22 Yea by the word preached as he expresseth himselfe verse 25. 2. This is the meane God hath sanctified in his word and appointed unto this worke of changing renewing and breeding Grace in the soule Therefore Paul calls the ministry of the Gospel the ministration of the spirit and the ministration of righteousnesse 2. Cor. 3.8 9. And the Apostle Iames 1.21 calls it the engrafted word To teach us that as the science of a good apple grafted into a crab-tree-stocke hath vertue to change the nature of it so hath the word preached for of that he speaketh as appeareth verse 19.22 23. vertue to change the heart of man Now if we will enquire into the reasons and grounds of this Doctrine wee shall find three given unto us in the holy Scripture First the Lord is wont to accompany this ordinance of his with the mighty power and operation of his holy Spirit Matth. 18.20 I am with you unto the end of the World It is therefore called the power of God unto salvation Rom. 1.16 It is not in the power of the best minister be his gifts and graces never so good to convert a soule Neither is he that planteth any thing neither hee that watereth saith the Apostle 1. Cor. â— 7 This is the onely worke of Almighty God yea such a worke as wherein he sheweth his omnipotent power as much as in any worke that ever he wrought The Apostle prayeth for the Ephâ—sians Chap. 1.18 19. That the eyes of their understanding being inlightned they might know what is the exceeding greatnes of his power to â—â—-ward that beleeve acâ—ording to the working of his mighty power O that those men who thinke they can repent when they will and easily convert and turne to God would think seriously of this place and see their errour It is a strange thing to consider how wonderfull a change the ministry of the word hath wrought in men how it hath tamed and subdued such sinners as have seemed most desperate as have beene most hard-hearted and unlikely ever to come to grace Publicates and harlots were wonne to God by Iohns ministry Matth. 21 3. Many of those Priests that had a chiefe hand in crucifying Christ by it were made obedieâ—t unto the faith Acts 6.7 Ignorant and gracelesse men have felt themselves rebuked and judged and the very secrets of their hearts discovered unto them by it 1. Cor. 14.25 It hath pulled downe their strong holds and cast downe their imaginations and every high thing that exalted it selfe in them against the knowledge of God stopt their mouthes quite and made them past reasoning against it and brought into captivity every one of their thoughts into the obedience of Christ. 2. Cor. 10.4 5. yea so quite changed their natures that the Wolfe could dwell with the Lambe and the Leopard lye downe with the Kid and the Calfe with the young Lyon Esa. 11.6 How was this change wrought Onely by the word of God which is called the rod of his mouth and the breath of his lips Esa. 11.4 Yea some that at that very instant when they have come to heare it have hardened their hearts against it and come with hatefull minds
it and confer of it and examine the proofes that have beene delivered for the confirmation of it See a notable example of this in those noble and worthy Christians of Berea Acts 17 11 12. They received the Word with all readinesse of mind and searched the Scriptures daily whether those things were so therefore many of them beleeved You would beleeve and be better stablished and setled in the knowledge and perswasion of that which we teach you you would receive and embrace it with more readinesse of mind then you do if you would take paines to examine how it is proved and confirmed and grounded upon the Scripture Thirdly it would much helpe your memories and make you better able to retaine that which you heare if you would thus repeate it in your families Deut. 4.9 Take heed to thy selfe and keepe thy soule diligently lest thou forget but teach them thy sons and thy sons sons As if he should say That is an excellent meane to keepe thee from forgetting them Fourthly it would also much helpe you in your affections and worke in you a feeling of that which you have heard if you would thus conferre of it afterward it would cause the Word to be sweeter to to you and to have more life and power in your soules This you shall finde in that charge God gives to his people Deut. 6.6 7. These words that I command thee this day shall be in thine hâ—art and thou shalt teach them diligently to thy children and shalt talke of them when thou sittest in thine house But that which yee read in your booke thou shalt teach them diligently unto thy children the margent of your Bibles saith is read thus in the Hebrew thou shalt whet or sharpen them upon thy children noting that this repeating and conferring with our family of the Word will whet and sharpen it and make it fitter to worke upon our hearts I thinke it meet saith the Apostle 2 Pet. 1.13 to stirre you up by putting you in remembrance This bringing the Word to remembrance againe is a meane to stirre up our affections unto it I pray you therefore take notice of your great sinne in this as another chiefe cause why you profit no more by your hearing 1. Few can bee found that have any heart to speake of that which they have heard Let us heare any newes let a tale be told us though it be of matters that are of no moment that nothing concerne us we cannot hold but the next we meet with we must needs utter it unto only that that we heare at a sermon though it be never so profitable though at the hearing of it we seemed to be much affected with it yet have we no minde to speake of it againe Surely we have all great cause to be humbled for this corruption and to strive against it For 1 this argueth Gods Word is not in our heart Psal. 37.30 31. The mouth of the righteous speaketh wisdome and his tongue talketh of judgement For the law of his God is in his heart 2. This silence of ours proceeds from this that we are ashamed to speake of Gods Word Ier. 6.10 Behold the Word of the Lord is unto them a reproach and ô how great a sin is that David was of another minde Ps. 119.46 I will speake of thy testimonies before Kings and will not be ashamed 2. For repeating of Sermons in your families it is generally neglected You are all in your families like Martha to whom our Saviour said Luk. 10.41 42. Martha Martha thou art carefull and art troubled about many things but one thing is needfull You can spare no time for that one thing no not one houre of a weeke in these long winter nights no not on the Lords day And what hope is there that our labour here in the Church should doe you any good when you will do nothing at home which as you have heard you have as expresse a commandment for as we have for the paines we take heere at Church Or what comfort can you have in your profession of religion that have so little care of your families whereas the Christians that Gods spirit gives testimony unto in his Word are ever discribed thus Ioh. 4.53 himselfe beleeved and his whole house Acts 10.2 One that feared God and all his house A fourth thing you ought to do after the hearing of the Word is this that if you doubt of any thing you have heard and cannot by your private meditation and conference resolve your selves in it you should resort to the Minister and seeke resolution from him We should use more to move questions about that we reade The noble Eunuch when he could not understand what he read and God had given him the oportunity of a Minister he made this use of him Acts 8.34 I pray thee saith he of whom speaketh the Prophet this of himselfe or of some other man But specially we should do so when we doubt of and cannot tell how to understand what we have heard in a Sermon So did our Saviours best hearers use to do Mat. 13.36 His Disciples came to him saying declare to us the parable of the field So did they againe Mar. 7.17 So did they also at sundry other times come unto him to be resolved in their doubts that rose in their minds at the hearing of him Mat. 17.10 and 19.10 For Mal. â— 7 as the Priests lips should keepe knowledge so the people of God in their doubts should seeke the law at his mouth for he is the messenger of the Lord of hosts This duty also the hearers of the Word do much neglect 1. Sometimes indeed through the fault of some Ministers who count it a great indignity and take it in foule scorne that their hearers should make a question of any thing they teach and not count every thing an oracle that comes out of their mouth But such Ministers should hearken to that which Christ saith Matth. 11.29 Learne of me for I am meeke and lowly in heart He alwaies shewed himselfe most ready to declare the meaning of any thing he taught to them that did demand it and to resolve them in any doubts that did rise in their minds from his doctrine Yea he was wont to offer himselfe unto them this way and to prevent them when he saw them purposed to aske him such questions as Ioh. 16.19 Iesus knew that they were desirous to aske him and said unto them doe ye enquire among your selves of that I said and thereupon he tooke occasion to satisfie them fully in that they doubted of But 2. The neglect of this duty proceeds principally from the people themselves who as they are apt oft times to mistake and misunderstand the preacher so are they as ready to goe away with it and slaunderously to report most absurd and improbable things which they conceive he did teach and all because they will not vouchsafe to come to the Minister himselfe
and to desire him to resolve them in the things they doubted of Such hearers Paul himselfe had Rom. 3.8 We are slanderously reported of and some affirme that wee say let us doe evill that good may come whose damnation is just The fift and last duty that you are to performe after the hearing of the Word if you would profit by it is this that you presently set upon the practise of that that you have heard 1. The end of all our hearing is that wee may practise what we heare Deut. 5.1 Heare ô Israel the statutes and the judgements which I speake in your eares this day that ye may learne them and keepe and doe them 2. That that we heare is not blessed to us we receive no good nor comfort by it till we practise it Iam. 1.25 Who so looketh into the perfect law of liberty and continueth therein he being not a forgetfull hearer but a doer of the worke this man shall be blessed in his deed 3. It is a great advantage to us to set presently upon the practise of that we have heard when God hath by his Word convinced our consciences and stirred up in us good desires and purposes as it was for them that lay at the poole of Bethesda to step into it presently after that the Angel had stirred the water Ioh. 5.4 For delay will make the practise of any good duty a great deale more difficult Which made Abraham goe presently about the circumcising of his family Gen. 17.23 and the offering up of his son Isaac Genes 2â— 3 so soone as ever he had received the commandement from God to do it This also made David to use such speed in this case as we shall find Psal. 119.60 I made hast and delayed not to keepe thy commandâ—ments Alas then how can the most of our hearers thrive in grace or be the better for that they heare 1. Few practise any thing they heare â—eave any sinne do any good duty ever a whit the more for any thing they heare and therefore must needs prove like the house built upon the sand when the time of tryall shall come Mat. 7.26 27. 2. Many that when they are hearing have good motions and purposes yet through delay they vanish and come to nothing of whom in respect of their spirituall poverty that may be said which Solomon speaketh Prov. 24 3â— 34. Yet a little sleepe a little slumber a little folding of the hands to sleepe so shall thy poverty come as one that travelleth and thy want as an armed man Lecture VIII On the Title of Psalme 51. Decemb. 14. 1625. WEe have already heard that in the means that are here mentioned wherby David was brought unto repentance two things are to be observed 1. That Nathans ministery was the meanes to recover him 2. What that course was that Nathan held with him and whereby he did so mightily prevaile The former of these wee finished the last day and it followeth now that we proceed unto the second This is set downe in the 2. Sam. 12.1 14. But I intend not to handle the whole speech of Nathan but onely to observe this in it in generall that he did particularly and boldly reprove him and denounce Gods judgement against him and by that meanes he brought him unto repentance The parable whereby he laid open the odiousnesse of his sinne in another mans person moved him not but when he directed his speech to him in particular and boldly and sharply reproved him that through the blessing of God prevailed mightily with him Now from this thus observed in the course that Nathan tooke with David this Doctrine ariseth for our instruction That the ministery that God hath sanctified for the conversion of sinners and wherein hee useth to shew his mighty power that way is such a ministery as applieth the word particularly to the hearers such as plainely and boldly reproveth sinne See the proofe of this Doctrine in three points First the best preachers and Prophets to whom the Lord hath in his word given greatest testimony were wont to preach in this manner they were wont to reprove sinne boldly and without partiality and plainely and particularly so as the party they desired to reforme might know himselfe to be meant So did Eliah speake to a King 1. Kings 18.18 It is thou and thy fathers house that have troubled Israel in that yee have forsaken the commandements of the Lord and thou hast followed Baalim So preached Iohn the Baptist who came also in the spirit and power of Eliah Luke 1.17 to another King Luke 3.19 Herod the Tetrach was reproved by him for Herodias his brother Philips wife and for all the evils that Herod had done Thus did the Prophet Malachy preach Mala. 2.1 And now ô ye Priests this commandement is for you And thus did the Prophet Hosea preach Hos. 5.1 Heare ye this ô Priests and hearken ye house of Israel and give ye eare ô house of the King You see how particularly they dealt and how boldly also not with the common sort of the people only but even with Kings and with Priests whom it hath ever beene as dangerous a matter and cause of greater persecution to meddle with then with Kings themselves Yea this was so usuall in the ministery of the Prophets to reprove and denounce judgements against sinne that it is made a note of difference to distinguish the true Prophets from the false Iere. 28.8 The Prophets that have bin before me and before thee of old prophesied both against many countryes and against great Kingdomes of warre and of evill and of pestilence And Mic. 3.5.8 The Prophets make my people erre that bite with their teeth and cry Peace But truly I am full of power by the spirit of the Lord and of judgement and of might to declare unto Iacob his transgression and to Israel his sinne Secondly God hath straitly injoyned his servants to preach thus and commanded them in this manner to reprove sinne as a chiefe worke and duty of their ministery And in this proofe observe an answer to an objection that is made by some against the former proofe taken from the example of Eliah Iohn Baptist and the Prophets for they say some had another manner of spirit another manner of power authority then the ministers of the Gospel now have And indeed I cannot deny but this is true in some part for the Prophets 1. Had an immediate calling from God 2. Spake by divine inspiration so as they could not erre either in the matter that they delivered or in the manner of their delivery 2. Pet. 1.21 Yet in this point there is no difference betwixt us and them we also are bound aswell as they to apply our doctrine and to reprove sinne boldly and particularly Observe therefore that this manner of preaching is enjoyned to the ministers under the Gospel as a chiefe worke of their ministery See this first in the commandement given by that
Evangelicall Prophet Esay 58.1 Cry aloud spare not lift up thy voice like a trumpet and shew my people their transgressions and the house of Iacob their sinnes As if he had said Do it zealously and with feeling cry aloud do it boldly and without partiality spare not doe it plainely and particularly shew my people their transgressions and their sinnes Two other commandments we find for this the one Tit. 2.5 These things speake and exhort and rebuke with all authority the other is 2. Tim 4. â— Preach the word be instant in season and out of season reprove rebuke exhort with all long suffering and doctrine Where observe both that application is made the chiefe part of preaching and that reproving of sinne is made the chiefe part of application Yea observe in what manner the Lord hath commanded his servants to preach in this manner thus plainly and boldly to reprove sinne in their ministery 2. Tim. 4.12 I charge thee before God and the Lord Iesus Christ who shall judge the quicke and the dead at his appearing and in his Kingdome preach the Word reprove rebuke c. And Iere. 1.17 Gird up thy loynes and arise and speake unto them all that I command thee be not dismayed at their faces lest I confound thee before them Thirdly this kind of preaching is that wherein God hath beene wont to shew his power most and to worke most mightily with and wherein indeed the very life and power of preaching doth chiefly consist This is plaine in this example of David till Nathan dealt thus roundly and particularly and told him 2. Sam. 1â— 7 Thou art the man he could do no good on him By this course also Peter prevailed so with the three thousand mentioned Acts 2.36 37. And so did our blessed Saviour with that woman of Samaria when hee had effectually discovered to her her foule sinne Iob. 4.18 He that thou now livest with is not thy husband yea verse 29. He told her all things that ever she did then she that before was most secure made no reckning of him but could discourse very malaperdy with him now beganne to have her conscience awakened and to acknowledge and reverence him not only as a Prophet verse 19. but even as the Christ and Saviour of the World verse 29. This is the manner of preaching which makes men feele and acknowledge the mighty power of God in his ordinance and fall downe as the Apostle saith 1. Cor. 14.24 25. and worship God and say of a truth God is in you when the hearer feeleth himselfe to bee convinced of all and judged of all and the secrets of his heart manifested to him Now the reasons and grounds of this Doctrine are principally three First Every man through that selfe love and hypocrisie that is in his heart is apt to put of from himselfe to others generall doctrines and reproofes is wont to be little moved or affected with them they make no more use of them then little children can doe of a great loafe that is set before them the Word must be cut and divided to them 2. Tim. 2.15 and every one his owne portion given unto them by a wise steward Luk 12.42 or else they will never bee able to make good use of it The generall parable whereby Nathan did notably lay open the foulenesse of his sinne made David vehement and fierce against another man that should doe so 2. Sam. 12.5 6. but it never brought him to any touch of heart for his owne sin but when Nathan applyed his doctrine to him verse 7. then he was humbled ver 13. So the Iewes while Christ spake in a parable as in generall doctrine and reproofe of their sinne they posted it of to others and gave a most sharpe censure of them that should offend in such sort Mat. 21.41 They say unto him he will miserably destroy those wicked men and let out his vineyard unto others but when he applied it unto them in particular ver 45 46. then they were moved Secondly Till mens sinnes be effectually discovered unto them they can neuer attaine to any soundnesse of faith or of any other saving grace Tit. 1.13 Rebuke them sharply that they may be sound in the faith So we shall find Iohn 16.8 that this is the course which the spirit the comforter useth to take in bringing Gods elect to true comfort When he is come saith our Saviour hee will reprove the world of sinne And Esa. 61.3 None can ever attaine to the happinesse to be called trees of righteousnes the planting of the Lord till they have first beene mourners for sinne and have had in them the spirit of heavinesse Nay till then men can never seriously desire salvation So that in this respect also the ministery whereby God useth to convert sinners must needs be such as doth plainly and boldly reprove sinne Thirdly The Lord useth to worke most mightily with and to blesse the ministery of such of his servants most as are most faithfull to him in their ministery It is the chiefe grace that God delighteth in and requireth in his stewards and servants that they be faithfull 1. Cor. 4.2 It is required in stewards that a man be found faithfull Ier. 23.28 He that hath my word let him speake my word faithfully Such the Lord useth to worke most mightily by This is given for a reason why Levies ministery was so powerfull and effectuall that he did turne many away from iniquity Mal. 2.5 6. He did himselfe feare God and iniquity was not found in his lips Now the faithfulnesse of Gods messengers consisteth principally in this even in delivering his whole message Acts 20.26 27. I take you to record that I am pure from the bloud of all men for I have not shunned to declare unto you all the counsell of God The faithfulnesse of Gods steward consisteth chiefly in giving to every one in Gods family their owne portion in due season Luke 12 4â— The faithfulnesse of the Preacher consists in fitting his doctrine to his audience and discovering to them their speciall sinnes as Paul did when he preached before Felix Acts 24.25 He spake so of righteousnes temperance and the judgement to come that he made Felix to tremble This Doctrine serveth 1. for instruction 2. for exhortation and 3. for reproofe And it serveth for the instruction first of you that are the people of God the hearers of his Word secondly of us that are his messengers and servants And it serveth to teach you two things First What is the true cause of that bitter hatred that the World hath ever borne to Gods faithfullest ministers No people have ever beene so much hated and persecuted in the World as they Christ bids his Apostles looke for no better entertainement in the World then to be reviled and persecuted and to have all manner of evill spoken of them and tells them the Prophets of God had beene so used before them Matth. 5.11 12.
must not by the manner of reproving of them be made publike and notorious This care of the credite of him whom we are to reprove is plainly injoyned us by our Saviour Matth. 18.15 16. First tell him his fault betweene thee and him alone then take with thee but one or two more We count it a singular commendation in a Surgeon when he can cure a wound in a mans face as he leaves no skar behind indeed some wounds are so great as this cannot be helped yet is the skill of the Surgeon greatly commended for this so is it in a minister when he can reprove the faults of any of his people and effectually too and yet set not a brand of ignominy and reproach upon their persons Followeth the second use of this Doctrine and that is for exhortation that seeing the ministery that God hath sanctified to convert sinners and whereby he hath bin wont for to worke most effectually is such as applyeth the Word particularly such as boldly and plainely reproveth sinne and that the very life and power of preaching consisteth in this That therefore every one of us would desire to enjoy such a ministery as applyeth the Word and bringeth it home to our hearts as pierceth and searcheth most as with greatest plainnesse and power reproveth sin I say not only you should strive to be able to beare it and submit your selves to it to suffer the word of exhortation Heb. 13.22 David a great King did so here But I say we should desire it as David also did Psal. 141.5 Let the righteous smiâ—e me For 1. the best have need of it David had as we see here Till our sinnes be effectually discovered to us we will never seeke salvation seriously and in good earnest This was it that brought Iohns hearers to cry Luke 3.10 What shall we doe as appeareth verse 9. Now also is the axe laid to the roote of the trees Every tree therefore that bringeth not foorth good fruit is bewen downe and cast into the fire and this made those three thousand to cry to the Apostles Actes 2.37 What shall we doe 2. It is a blessed signe of grace when we can desire to have our owne speciall sinnes discovered and beaten downe Iohn 3.20 21. He that doth evill hateth the light neither commeth to the light lest his deeds should be reproved But he that doth truth that is sincere and upright in heart commeth to the light that his deeds may be made manifest that they are wrought in God The third and last use of this Doctrine is for reproofe of the generall sinne and epedemicall disease of this age that no man can now endure such a ministery as Nathans was here to David All men now adayes take upon them to limit and gage Gods ministers saying unto them as they did Esa. 30.10 Prophesie not unto us right things speake unto us smooth things This age cannot beare a plaine and powerfull ministery Amos 7.10 but as it is said Amos 5.10 they hate him that rebuketh in the gate the judge that censureth and punisheth sinne and they abhorre him that speaketh uprightly the minister that faithfully delivereth the message of God unto them Men can well endure to heare a point of controversie or of generall doctrine learnedly handled yea to have sundry sinnes in a generall manner eloquently inveighed against but their owne sinnes to be particularly and powerfully reproved that they cannot brooke While our Saviour preached the glad tidings of the Gospell Luke 4 18 19 21. all the congregation of Nazareth applauded his doctrine and admired the gracious words that proceeded out of his mouth verse 22. but when he came to apply the Word unto themselves verse 24.27 they were filled with wrath against him thrust him out of the City and would have cast him downe head-long from the brow of the hill verse 28 29. And from this humour in the people through Gods just judgement it is come to passe that this kind of preaching is now growne much out of use as if God had said in his wrath as Hos. 4.4 Yet let no man strive or reprove another for this people are as they that strive with the Priest The reasons of it are 1. Men love their sinnes as their right hand or eye Matth. 5.29 and therefore count him their enemie that would put them from them Hast thou found mee O mine enemie saith Ahab to Eliah 1. Kings 21.20 And our Saviour saith Iohn 3.20 Every one that doth evill hateth the light 2. Such kind of preaching awakeneth their conscience and sets the worme thereof a gnawing of them it tormenteth them Revel 11.10 and makes them cry out with a loud voice as he did that had the spirit of an uncleane devill Luke 4.33 34. saying let us alone what have we to doe with thee thou Iesus of Nazareth Art thou come to destroy us 3. God doth manifest his presence and mighty power in such a ministery 1. Cor. 14.25 and the nature of sinne is to make men afraid of Gods presence and to hide themselves from him as Adam did Gen. 3.8 This made Peter fall downe at Iesus knees saying Depart from me for I am a sinfull man ô Lord Luke 5.8 And this made the whole multitude of the Countrey of the Gadarenes to beseech Christ to depart from them Luke 8.35 â—7 For they were taken with great feare saith the text when they beheld his mighty power in healing the man possessed with devills Now to discover to these men their folly and madnes I wish they would seriously weigh and consider these foure things First that the minister in reproving some doth no more then he hath authority to do from God yea then he hath commandement and straight charge from the Lord to doe He takes never a whit too much upon him when he reproveth sin he hath a commission to doe it hee may doe it by authority Tit. 2.15 these things speake and exhort and rebuke with all authority It is a chiefe duty and worke of our ministery if we doe not this we doe nothing to the purpose as is plaine by that charge Paul gives 2. Tim. 4.1 2. I charge thee before God and the Lord Iesus Christ who shall judge the quicke and the dead at his appearing and his Kingdome preach the word be instant in season and out of season reprove rebuke exhort with all long suffering and doctrine A minister that hath lost his gift in reproving sinne is like a Bee that hath lost her sting a drone and good for nothing Matth. 5.13 Ye are the salt of the earth but if the salt have lost his savour wherewith shall it be salted It is thenceforth good for nothing but to be cast out and to be troden under feet of men God hath injoyned us to doe this upon paine of damnation and saith if we do it not he will require your blood at our hands Ezek. 3 18 Alas we are but messengers servants embassadours
5. That these grievous plagues should be upon him not for a day or a weeke or a moneth or a yeare but all the dayes of his life The sword shall never depart from thine house Yet in this whole prayer of his ye shall not find one petition one word for the removall or putting by of these judgements all his suit is only for the pardon of his sin Why may you say might he not lawfully have prayed against these temporall judgements I answer yes verily he might For so did Abraham when God had threatned destruction to worse people then these yet he prayed against it Gen. 18.32 Yea so did David himselfe for the life of the child that was begotten in adultery 2. Sam. 12.16.22 And at another time Psal. 39.10 Remove thy stroke away from me for I am consumed by the blow of thine hand What then will you say made he no reckoning of these judgements in his wives and children so long as himselfe was spared I answer yes doubtlesse for he was as tender hearted and good natured a man as ever lived He loved his wives dearely as may appeare by the care he had to provide for them even after they had bin ravished 2. Sam. 10.3 He loved his children dearely as may appeare by the extreame passions he was in for the death of two of them though they had bin both of them extreamely lewd and unworthy of his love For Amnon first 2. Sam. 13.36 he wept very sore and then for Absalom 2. Sam. 18 33. He was much moved and went up to the chamber over the gate and wept and as he went thus he said O my sonne Absalom my sonne my sonne Absalom would God I had dyed for thee O Absalom my sonne my sonne If ye aske me yet further why then prayed he not against these judgements Had he not hope to have prevailed in such a suite Had God reveiled to him that his decree concerning these things was irrecoverable Had he sayd of them as Ezek. 14.18 Though these three men Noah Daniel and Iob were in it as I live saith the Lord God they shall neither deliver sons nor daughters I answer that I cannot say so neither For there is hope in Israel and among Gods people concerning this as Shechaniah speaketh Ezr. 10.2 Temporall judgements that have bin as peremptorily denounced as these were have yet by the repentance and prayers of the parties beene kept of as we see in the case of Hezechia Esa. 38.5 I have heard thy prayer behold I will adde unto thy dayes fifteene yeares But why prayeth not he against these judgements will you say I answer Surely his sinnes now tooke up all his thoughts and affections he could now thinke of nothing else he counted these judgements nothing in comparison of his sins he thought himselfe a happy man if his sins might be pardoned though all these judgements did light upon his house And this is the first thing is to be observed in this suit But then observe secondly how earnest he is with God in begging this suit 1. He oft repeateth this suit and hath never done with it in these two verses thrice blot out my transgressions wash me from mine iniquitie clense me from my sin And then verse 7. againe Purge me with Hysope wash me and I shall be whiter then snow And againe ver 9. Hide thy face from my sinnes blot out mine iniquities 2. It is not his whoredome and murder only that troubled him or that he desired pardon of that would not serve his turne Wash me throughly or multiply thy washings upon me and vers 9. Blot out all mine iniquities as if he should say Let not one spot of any of mine iniquities abide on me Now from these things thus observed 1. That he desireth not so much the removall of so heavy judgements as the pardon of his sins 2. That he maketh no suit for that but for this alone 3. That hee presseth God in this suit with such importunity and earnestnesse we have this Doctrine to learne That pardon of sinne is more to be desired then deliverance from the greatest judgements that can befall us Observe the proofe of this doctrine in foure points all exemplified here in the person and practise of David a man after Gods owne heart First The man that truly knoweth what sinne is whose heart is rightly touched with the sense of it counteth his sin the greatest evill and misery that he can fall into it troubleth him more he is more afraid of it then of any other David now was in great perplexity and anguish of soule which he compareth to that anguish a body is in that hath all his bones broken verse 8. If Nathan should have come to him now and asked him why where is thy paine David Where art thou sicke What is it that troubleth thee so Is it the feare of that open shame I told thee God will bring upon thee in thy wives Is it the feare of the sword I told thee God would bring into thy house Is it any such matter His answer would have bin No no Nathan it is nothing but my sin that paineth and troubleth my soule those things trouble me nothing so much Nothing is so much to be feared nothing will so trouble and humble the heart as sin will doe when once God shall charge it upon a man it will bite like a Serpent and sting like an adder as Solomon speaketh Prov. 23.32 When the poore man that had an incurable palsie was brought to Christ the first word that Christ spake to him was this Markâ— 2.5 Sonne thy sins be forgiven thee He saw that the poore mans sins troubled him much more then his palsie did All bodily diseases are but as flea-bitings in comparison of that anguish that sin will put the heart unto The spirit of a man will sustaine his infirmity saith Solomon Prov. 18.4 but a wounded spirit who can beare When the Angel telleth Ioseph that Christ should be called Iesus a Saviour a deliverer and Redeemer of his people he giveth this for the reason of that name Matth. 1.21 For he shall save his people From what not from poverty nor sicknesse nor shame nor persecution but from their sinnes Sin is the greatest misery and evill that a man can be saved or delivered from Secondly That man that truly knoweth what sin is accounteth the pardon of his sin to be sufficient ground and cause of comfort in any distresse David was now in great anguish of soule as I told you he stood in great need of inward comfort that was his earnest desire as you may see ver 8.12 Make me to heare joy and gladnesse restore to me the joy of thy salvation Which way sought he to come to comfort what made he the maine ground of all his comfort surely the pardon of his sin If once he might obtaine that he knew he should have comfort enough without
that he looked for no comfort Therefore is this oft mentioned as the justest and soundest ground of all true comfort Comfort yee comfort yee my people saith your God it is the Lords speech to his servants and messengers Esa. 40.1 2. speake ye comfortably to Ierusalem How should we do that may Gods servants say Cry unto her that her warrefare is accomplished that her iniquity is pardoned No sound comfort can be had till then and when once that is knowne nothing can make a mans state uncomfortable So speaketh our Saviour to the poore man that had the palsie when he saw him dejected in mind and uncomfortable he saith not sonne be of good comfort thy palsie hath left thee thou that couldst not have come hither if foure men had not brought thee Marke 2.3 shalt be able to take up thy bed and walke home without any helpe but how doth he comfort him Matth. 9.2 Sonne be of good comfort thy sinnes are forgiven thee So when he would comfort Mary Magdalene that was so full of trouble of mind and sorrow that she was able with her teares to wash his feet Luke 7.38 he saith unto her vers 48. Thy sinnes are forgiven thee As if he had said thou hast no such cause to weep so thou hast cause to be comfortable and cheerefull for thy sins are forgiven This peace of God that is the comfort and joy that riseth from the knowledge of the pardon of our sins and reconciliation with him is said Phil. 4.7 to passe all understanding No heart can conceive how comfortable and blessed a thing that is but that which hath felt and enjoyed it Thirdly The man that truly knoweth what sin is desireth and longeth after nothing so much as the pardon of his sin is not so earnest and importunate with God in any suit as in this If God should now have said to David as after he did unto his sonne Solomon 1. Kings 3.5 Aske what I shall give thee Certainly this should have beene his petition Lord that my sins may be forgiven yea see how earnest he is here with God for this To such men Christ who is our propitiation and only meanes to procure and purchase our pardon is pretious as the Apostle speaketh 1. Pet. 2.7 To you that beleeve he is precious yea so precious that in comparison of him and of Gods favour through him they esteeme basely of every thing else Phil 3.8 I do count all things but dung that I may win Christ. Fourthly and lastly The man that truly knoweth what sin is thinks he hath even enough when he hath gotten his pardon though God should deny him all things else and saith of it as Iacob when he was sure Ioseph was still living Gen. 45.28 It is enough Yea he counts himselfe to be a happy man if once he have obtained this So we see David here maketh this his only suit and saith in another place that this is enough even to make a man happy Psalm 32.1 2. Blessed is the man whose transgression is forgiven whose sinne is covered blessed is the man unto whom the Lord imputeth not iniquity Nothing can make that man miserable whose sins are forgiven Now the reasons and grounds of this Doctrine are principally two being taken from the true and sound consideration of the nature of sinne And for the nature of it we will goe no further then to that description that David maketh of it in these two verses and to those two comparisons whereby he doth here resemble it First he compareth sin to debt in these words verse 1. Blot out my transgressions Our sins are our debts as our Saviour teacheth us to call them and account of them in the fift petition of the Lords prayer Matth. 6.12 Forgive us our debts First The obedience God requireth of us in his Law is no more but just and due debt we are bound and ought to performe it and in case we performe it not the penalty and curse which the law inflicteth is most justly due unto us We stand bound to performe either the one or the other To this obligation every mans conscience hath set his hand and seale and will acknowledge it and say Amen unto it one day God requireth in his Law that so soone as his people should come into the land of Canaan the curses of this law this bond and obligation should be read in the hearing of them all men women children and that all of them should say Amen to it Deut. 27.26 Cursed is he that confirmeth not all the words of this Law to doe them and all the people shall say Amen The copy and counterpane of this bond betweene God and us every man hath in his owne conscience which will acknowledge it to be most true and just as the Apostle speaking even of heathen men saith Rom. 2.15 which shew the worke of the Law written in their hearts Secondly These debts of ours though we be apt to forget yet the Lord will never forget The Lord hath sworne by the excellency of Iacob saith the Prophet Amos 8.7 Surely I will never forget any of their works Hee keepeth a debt booke wherein he hath set downe in writing every one of them Esa. 65.6 Behold it is written before me And our owne conscience also scores up every one of our sinnes and sets downe the time and place when and where we committed them and so came into Gods debt further and further And though it be like a sealed and clasped booke for a time that we cannot looke into it which maketh us thinke wee are little or nothing in Gods debt yet these bookes will one day bee opened Revelation 20.12 I saw the dead small and great stand before God and the bookes were opened and the dead were judged out of those things which were written in the Bookes according to their workes and then it will appeare our debt bookes agree fully with Gods debt bookes our scores with his scores According as the Apostle saith Rom. â—15 â—6 that the consciences of men shall beare witnesse with God in the day when God shall judge the secrets of men by Iesus Christ. Thirdly These debts of ours if we get not in time a discharge and Quiâ—â— est from them will be exaâ—tâ—d every one oâ— them at our hands The Lord I tell you is such a creditor as will looke to have his owne Eccles. 1.9 Know thou that for all these things God will bring thee to judgement And 1â— 14 The Lord shall bring every worke into judgement with every secret thing whether it be good or evill Fourthly these debts of ours are growne to such a huge summe as we are never able to satisfie and pay them and therefore they are compared to a debt of ten thousand talentâ— Matth. 18.24 a summe which there was never any merchant or King in the World so rich as was able to pay it Fiftly Now consider well of this reason To an honest
throne from the wrath of the Lambe Of the Lambe Why what cause have any to feare the Lambe He is so called in reference to the sacrifice of his body and soule that he offered to his father for the sins of men Iob 1.29 Behold the Lambe of God which taketh away the sins of the world What need men be afraid of the Lambe of God O the more that Christ hath done for sinners the more indignation and wrath tribulation and anguish will be upon every soule that hath despised so great mercy and taken incouragement thereby to sin and hath not been brought unto repentance by it Say thou not then any more my sins shall never trouble me because God is so mercifull and Christ hath died for sinners but rather let the looking upon him whom thou hast pierced cause thee to mourne as one mourneth for his onely sonne and to be in bitternesse as one that is in bitternesse for his first-borne as the Prophet saith it shall be with all such as have the spirit and any true knowledge and assurance of Gods mercy Zach. 12.10 There is yet a third cause why men are not troubled for their sinnes noâ— will be disquieted in their minds with the remembrance of them and that is examples they have observed and experience that they have had of Gods mercy in others I have my selfe will many a sinner say knowne many that were worse men then ever I was that never had any trouble of minde for their sinnes in life nor in death in their healths nor in their sicknesse and yet God was mercifull unto them they lived in Gods favour for they lived in credit and were well thought of and well beloved of their neighbours and they dyed in Gods favour for they died most quietly they shewed no feare or unwillingnesse at all to dye and to goe to God but had marvellous peace in their consciences and shewed great comfort in the assurance of their salvation Now for answer to this plea I say in generall as our Saviour doth Mat. 18.7 Woe be to the world because of offences Yea woe be unto the world even because of this offence for thousands have stumbled at it even this that men notoriously wicked have died so peaceably hath hardened infinite numbers in their sins and made them to thinke there is no great danger in them But to answer this plea in particular First This is no good argument such sinners lived in Gods swear because they lived in credit and in the love of their neighbours For 1 the Lord seeth not as man seeth as he telleth Samuel 1 Sam. 16.7 Men are apt to applaud them that live wealthily and merrily whatsoever their life be Psal. 49.18 Men will praise thee when thou dost well to thy selfe But so doth not God For as our Saviour saith Luke 16.15 that which is highly esteemed among men is abomination in the sight of God 2. Men are bound in charity to judge the best 1 Cor. 13.5 Charity thinketh no evill and to be afraid of judging and censuring others Be not many masters controulers or censurers saith the Apostle Iam. 2.3 knowing that we shall receive the greater condemnation and to thinke of others according to the profession that they make and that they know by them and not to take upon them to judge their hearts It was no fault in the Apostles that they thought so well of Iudas and suspected themselves as much as him when Christ said one of them should betray him Matth. 26 2â— 3. The man whom wee have knowne to have beene a notorious sinner it may be hath beene foundly humbled for his sinne and shed many a teare for it though we know it not For this may be done in secret Zach. 12.14 Every family apart and their wives apart Secondly this is no good argument such sinners dyed in Gods favour because they died quietly and without all feare and seemed very comfortable and to have great assurance of their salvation For 1. It is possible for most wicked men to die very quietly and without all feare For of most wicked men it is said Psal. 73.4 5. There are no bands in their death they are not in trouble as other men 2. It is possible even for most wicked men to be passing well perswaded of their owne estate and that God is their God Mic. 3.11 Yet will they leane upon the Lord and say is not the Lord among us 3. God doth oft let wicked men scape scot free heere that he may reserve them to greater torment in hell 2 Pet. 2.9 The Lord knoweth how to reserve the unjust unto thâ— day of judgement to be punished at that day he will manifest his wrath upon them 4. Though we may not presume to judge of the finall estate of any such man because the worke of God in the conversion of a sinner is oft times secret and wonderfull Ioh. 3.8 The winde bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it commeth and whither it goeth So is every one that is borne of God And God is able to worke saving repentance in them even after they are speechlesse and cannot expresse their repentance unto men Yet is the example fearefull when such as have had many witnesses of their sinnes have had no witnesses of their repentance the example of such is worthy to have a marke set upon it for others to take heed by as in the case of Absoloms death they laid a very great heape of stones upon him 2 Sam. 18.17 For 1 God doth never pardon any mans sins in whom he doth not worke repentance Acts 5.31 Christ gives repentance unto Israel and forgivenesse of sins 2 He first gives men the spirit of bondage before the spirit of adoption Rom. 8.15 Yee have not received the spirit of bondage againe to feare but the spirit of adoption 3. God useth to worke in those whom he gives repentance unto humiliation proportionable to the measure of their sinnes as we see in the case of Manasses 2 Chron. 33.12 He humbled himselfe greatly And Mary Magdalen wept so that she washed Christs feet with teares Luk 7.38 4 Where sinne hath beene notorious there repentance also should be notorious yea the true penitent will be glad and desirous to have as many witnesses of his repentance as of his sinnes as we see in David heere And in Paul 1 Tim. 1.13 I was a blasphemer and a persecutor and injurious but I obtained mercy 5 No judgement of God is so dreadfull as when he punisheth sinners with hardnesse of heart This was the judgement whereby God plagued Pharaoh of whom it is said that God raised him up of purpose that he might shew his power on him Rom. 9.17 Lecture XVIII On Psal. 51.1 2. March 7. 1625. FOlloweth the second use of the former Doctrine and that is for exhortation to perswade and stirre us all up to do as David doth heere even to
seeke for the pardon of our sinnes and to seeke for it as he doth heere that is 1. To seeke it above all other things and to make it our onely suit as David doth heere and as the Publican when he went to pray begged nothing els but this Luk. 18.13 Lord be mercifull to me a sinner 2. Seeke without delay to have this debt discharged as Solomon adviseth the man who is in danger for debt discharged as Solomon adviseth the man who is in danger for debt even to mortall man Pro. 6.4 5. Give no sleepe to thine eyes nor slumber to thine eye-lids deliver thy selfe as a Roe from the hand of the hunter 3. Seek it not coldly and faintly but earnestly and with all thy might as David heere and Psal. 27.4 One thing have I desired of the Lord and that will I seeke after that I may dwell in the house of the Lord all the daies of my life to behold the beauty of the Lord that is his mercy his chearefull and favourable countenance towards me as Psal. 90 17. Let the beauty of the Lord our God be upon us Now for the better enforcing of this exhortation I will first give you certaine motives to perswade you to seeke for your pardon 2. I will shew you the meanes how you may obtaine it 3. I will give you certaine signes and notes whereby you may know whether you have obtained it or no. And for the motives to stirre us up to seeke and sue out our pardon 1 Some of them have reference to the pardon it selfe and 2 Some to us that are to seeke and sue for it First this pardon may be gotten If sinnes could have no hope to get the pardon of their sinnes they could have no incouragement to seeke it but as Shecâ—niah saith to Ezra Ezra 10.2 there is hope in Israel concerning this thing There is not any sinner amongst us all how many or heinous soeâ—eâ— his sinnes have beene but he may have hope to obtaine the pardon of his sinnes if he seeke it aright For this we have his word that cannot deceive us Mat. 12.31 I say unto you all manner of sinne and blasphemy shall be forgiven unto men Matth. 18.27 The Lord of that servant that ought ten thousand talents was moved with compassion and loosed him and forgave him the debt And though it be said of him that sinneth against the Holy Ghost Matth. 12.32 that it shall not be forgiven him neither in this world nor in the world to come yet the reason thereof is not because God cannot or will not forgive so heinous as a sinne but because he that is gone so farre cannot returne to God and seeke his pardon Heb. 6.6 It is impossible he should be renowned againe unto repentance And this motive to seeke for our pardon we have given us Esa. 55.7 Let the wicked returne unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Secondly this pardon is worth the getting and seeking for For 1. It is full and generall and giveth us a discharge not onely from our sinnes but from the whole punishment due to us for them not from such sinnes onely aâ— are knowne to us and we have beene able particularly to repent of but from all our sinnes knowne and unknowne So that when once we have gotten our pardon for one sin we have gotten the pardon of all originall and a small smaller and greater knowne and unknowne Esa. 55.7 He doth abundantly pardon So that as Christ never cared any but he made them perfectly and every whit whole Ioh. 7.23 so is it said of him that he is able to save them to the uttermost that come unto God by him Heb. 7.25 Whom he once washeth and cleanseth he maketh them so cleane that he leaveth no filth no staine nor spot upon them Esa. 1.18 Though your sinnes be as scarlet they shall be as white as snow though they be red like crimson they shall be as wooll that never received any dye Thus doth God account of them that are once pardoned Cant. 4.7 Thou art all faire my love there is no spot in thee All Gods acquittances are generall not as mens onely from the beginning of the world to that day that the acquittance is made but from the beginning of the world to the end of it When he pardoneth he pardoneth not sins past onely but even those that are future have a ground of pardon in it Psal. 103.17 The mercy of the Lord is from everlasting to everlasting upon them that feare him And Ioh. 13.10 He that is washed needeth not save to wash his feet but is cleane every whit 2. This pardon where it is once given can never be revoked or canceled againe He forgiveth not as man doth but when he forgiveth our sinnes he forgetteth them also Ier. 31.34 I will forgive their iniquity and I will remember their sinnes no more To this mercy that belongeth which the Lord speaketh Hos. 13.14 Repentance shall be hid from mine eyes Whom God hath once pardoned he never so forsaketh that they shall quite loose his favour againe Psal. 37.28 The Lord forsaketh not his Saints they are preserved for ever Therefore we are but once baptized and brought to the laver of regeneration Tit. 3.5 3. This pardon sets us in as good state before God as if we had never sinned so as he thinketh never the worse of us for any sinne we have committed when once we have our pardon Nay we become much more deare unto him then if we had never sinned As we see in the case of the Prodigall whose father shewed much more kindnesse unto and delight in him then in his elder brother Luk. 15.32 And in the kind respect our Saviour shewed to Mary Magdalen Mar. 16.9 Hee appeared first to her out of whom he had cast seven divels And to Peter Mar. 16.7 more then to any Disciple that ever he had And this second motive which hath reference to the fullnesse of this pardon incouraged and moved David heere to seeke it so earnestly as we may see verse 7. Wash me and I shall be whiter then snow Now for the second sort of motives which have reference to our selves if we respect our own selves there is great cause that we should above all things speedily seeke for the pardon our sins First In respect had to our death For if death should seize upon us before we have gotten our pardon our case were desperate and irrecoverable If pardon be not gotten before it will never be gotten To him that is living there is hope saith Solomon Eccl. 9.4 for a living dog is better then a dead lyon And Eccl. 11.3 In the place where the tree falleth there it shall be there it lieth and will continue for ever If a man obtaine not his acquittance and discharge of his debt before he dieth there is no way but one with him to prison must he
go into that dungeon must he be cast whence hee shall never get out till hee have paid the uttermost farthing as our Saviour speaketh in another case Matth. 5.26 With such men hell followed death at the heeles Rev. 6.8 The rich man so soone as he was dead went into the torments of hell Luke 16.22 23. Now how soone or how suddenly death may seaze upon us none of us can tell All men lye not long sicke before they dye nor are sicke at all Eccl. 9.12 Man knoweth not his time as the fishes that are taken in an evill net as the birds that are caught in the snare while they are playing and skipping and earing merrily so are the sonnes of men snared in an evill time when it falleth suddenly on them In which respect they that have not their sinnes pardoned must needs live in a continuall feare of death whensoever they thinke seriously upon it As the Apostle saith Heb. 2.15 Christ came to deliver them who through feare of death were all their life time subject to bondage Whereas the man that hath gotten his pardon need not feare death at all but may die in peace and say with Simeon Luke 2.29 Now Lord lettest thou thy servant depart in peace for mine eyes have seene thy salvation Yea may even looke him in the face when he commeth and insult over him as 1 Cor. 15.55 O death where is thy sting Secondly In respect had to the afflictions of this life For 1. Till our sins be pardoned there is no judgement we see or heare of but we have cause to feare it and to live continually in a certaine fearefall expectation of judgement as the Apostle speaketh Heb. 10.27 We have cause to looke for the curse of God in our selves and in our children and in our goods and in our good name in our bodies and in our minds For so hath God threatned by Moses Deut. 28.19 If thou wilt not observe to doe all his commandements and his statutes all these curses shall come upon thee and overtake thee 2. Till our sins be pardoned every affliction and judgement that doth befall us will be intollerable unto us will vexe and disquiet us so as we can with no patience and comfort beare it Sin is like unto old age that maketh a man so weake as even the grashopper will be a burden unto him as Solomon speaketh Ecclesiast 12.5 Or like a bile upon a mans backe or shoulder that maketh him unable to beare any thing This is the true cause of mens extreame impatience in every affliction not the burden or extreamity of the affliction so much as their owne galled backs the biles and sores that they have upon themselves their owne sins that are unpardoned and unsubdued in them And that which the Apostle speaketh of death 1. Cor. 15.56 the sting of death is sin may be said of every affliction and crosse sin is the only thing that maketh it sting and paine us so much as it doth Whereas on the other side when once we have gotten our pardon 1. We may be secure and void of the slavish feare of Gods judgements before they come As David when he had lifted up the light of his countenance upon him saith Psal. 4.8 I will both lay me downe in peace and sleep and 91.5 6. Thou shalt not be afraid for the terrour by night nor for the arrow that flyeth by day nor for the pestilence that walketh in darknesse nor for the destruction that wâ—isteth at noone day 2. When judgements and crosses doe come we shall be able to beare them with patience and comfort Prov. 18.14 The spirit of a man will sustaine his infirmitie Rom. 5.1 Being justified by faith wee have peace with God And then followeth verse 3. wee glory in tribulations also The third and last motive is from the respect had to the comforts we enjoy and desire to enjoy in this life For 1. Till our sins be pardoned we can have no assurance to obtaine of God any of the good things of this life Esa. 59.2 Your iniquities have separated betweene you and your God and your sinnes have hid his face from you that he will not heare 2. Till our sins be pardoned we can have no sound comfort in any of these blessings that we doe enjoy for we have them with Gods curse Vnto them that are defiled and unbelieving saith the Apostle Titus 1.15 is nothing pure Pro. 1 32. The prosperitie of fooles shall destroy them 3. Till our sins be pardoned nothing that we doe can please God Heb. 11.6 Without faith it is impossible to please God 4. Till our sins be pardoned there can be no grace nor goodnesse in us Ezek. 36.25 I will sprinkle cleane water upon you and ye shall be cleane from all your filthinesse then followeth verse 26. A new heart also will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and give you a heart of flesh and verse 27. I will put my spirit within you and cause you to walke in my statutes And these five motives are in themselves effectuall and forcible enough to worke in every one of us a care to seeke and sue for the pardon of our sins and to seeke it earnestly and to seeke it speedily if God shall be pleased to worke with them For that is an undoubted truth confirmed by infinite examples in dayly experience which our Saviour teacheth Iohn 6.44 No man can come to me except my Father draw him And I may say to you as he doth in the next verse 45. Every one therefore that hath heard these things and hath learned of the Father will come to Christ the only purchaser and disposer of Gods pardons to get his pardon And now having finished the motives I come to shew you the meanes how this pardon may be obtained which is the second generall point I propounded for the enforcing of this exhortation And the meanes we must use are principally foure First The man that would obtaine of God the pardon for his sins must first bring his heart to a sense of his sins this is that that prepareth a man and maketh him capable of a pardon Thou that hast lived the civillest life that a man can lead till thou canst bring thy heart to be troubled and pained with feare and heavinesse for thy sins canst have no hope to get thy pardon Christ promiseth refreshing nor indeed calls nor giveth incouragement to any to come to him but onely to such as are weary and heavy laden Matth. 11.28 And he prosesseth that he was sent to proclaime the Lords Iubile and time of generall pardon and release to none but to the broken hearted and mourners Esay 61.1 3. And comparing himselfe to a good shepheard he saith Ezechiel 34.16 his office was to binde up that which is broken and strengthen that which was sicke but to destroy the fat and
and say is not the Lord among us And on the other side many a good man hath his pardon knowes not nor can be assured that he hath it It was so with David here Nathan upon his repentance had told him 2 Sam 12.13 The Lord hath put away thy sin thou shalt not dye and yet could he not beleeve it nor be assured of it And therfore begs it here so earnestly The elect Apostles had obtained their pardon when Christ said to them Ioh 12.10 Ye are cleane And yet Christ taught them to pray daily Lu. 11.4 Forgive us our sins the best had need daily to seeke for more assurance that they have it Yea 2. It is a matter of great difficulty to be assured of it Therfore God bindeth this promise with an oath Esa 54.9 As I have sworne that the waters of Noah should no more go over the earth so have I sworn that I wil not be wroth with thee nor rebuke thee Therfore hath Christ annexed a reason to be a propâ—â— to our faith in the fift petition Mat. 6.12 and to none of the rest Many of Gods dearest servants find little assurance of the pardon of their sins and they that have had it in great measure yet have not had it at all times See how comfortable aâ—d confident David was at sometimes Psal 27.1 The Lord is my light and my salvation whom shall â—â—â—re At another time he was farre otherwise Psal. 88 1â— 15. Lord why â—â—stest thou off my soule Why hidest thou thy face from mee While I suffer thy terrors I am distracted So Paul somtimes was most assured Rom 8 38 39. I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor hâ—ight nor depth nor any other creature shall be able to separate us from the love of God which is in Iesus Christ our Lord. Sometimes againe he had his inward terrours and feares 2. Chr. 7.5 and was perplexed greatly 2. Cor. 4.8 And this ariseth First From the weakenesse of faith that is in the best and slownesse to beliefe that is in us all by nature They were beleevers to whom Christ said Luke 24 25 O fooles and slow of heart to beleeve The greatnesse and strangenesse of the blessing doth even astonish and amaze them so as they cannot be perswaded God should shew mercy to such wretches as they know themselves to have beene As it is said of the Apostles when Christ appeared to them first after his resurrection Luke 24.41 They beleeved not for joy and wondered And Peter when hee was brought out of prison by the Angell Acts 12 9 Wist not that it was true that was done by the Angell but thought it was but a vision Secondly Sometimes from the violence of tentation For the faithfull are compared to bruised reedes Matth. 12.20 and tentations are compared to Winds and Tempests Matth 7 5. now a reede specially a bruise I reede is easily shaken with the Winde Matthew 11.7 and if we had not a gracious promise of Christ Matthew 17.25 A bruised reede shall hee not breake it were not possible but the strength and violence of the tentations the faithfull are subject to would quite overthrow their faith It was tentation that deprived â—ob of his assurance and made him cry Iob 16.9 He teareth mee in his wrath who hateth mee hee gnasheth upon me with his teeth mine enemy sharpeneth his eyes upon me It was tentation that deprived David of his assurance when he cryed Psal. 22.1 My God my God why hast thou forsaken me Thirdly Sometimes from this that they kept their pardon no better That whereas once they had it so faire written and in such Capitall letters that they could haue runne and read it now through their carelesnesse and sensuality they have so soiled it that they cannot reade it So did the Church loose her assurance Cant. 5 6. Her beloved had withdrawne himselfe and was gone Her sensualitie was the cause of it as you may see verse 3. In her answer unto Christ. I have put off my coat how shall I put it on I haue washed my feet how shall I defile them Yet as we haue shewed before that our pardon may be obtained so may we even in this life know and be assured that wee are pardoned aâ—d clensed from all our sinnes Iob was assured of his salvation and consequently that his sinnes were forgiven Iob 19.25 I know that my redeemer liveth whom I shall see for my selfe And Paul speaketh thus of all the faithfull Rom. 5.11 Not only so we are not onely reconciled to God and shall be saved but we also joy in God through our Lord Iesus Christ by whom wee have now received the atonement And indeed though our sins be pardoned yet unlesse we know they be pardoned we can have no sound comfort nor joy That maketh David cry thus to God Psalm 35.3 Say unto my soule I am thy salvation as if he had sayd Let mee know it Lord and Psalme 51.8 Make mee to heare joy and gladnesse As if hee had sayd Nathan hath told mee so but I cannot heare and believe what he saith Lord make thou me to heare it then I shall have joy aâ—d gladnesse and never till then This is therefore a matter worth the hearkening unto how we may know our sins are pardoned How may that be knowne I answer 1. Wee may not bee our owne judges in this case Prov. 28.26 Hee that trusteth in his owne heart is a foole Prov. 30.12 There is a generation that are pure in their owne eyes and yet they are not washed from their filthinesse 2. The Lord only by his word must be judge in this case that even as it was under the Law no man that had bin a Leper himselfe or whose house was infected with leprosie might judge himselfe or his house to be clean till the Priest who was a type of Christ by the mark God himselfe had given had pronounced them to be cleane Levit. 13.37 The Priest shall pronounce him cleane And therefore Christ when he had clensed the lepers bad them Lu 17 14. Goe shew your selves to the Priest Even so may no man judge himselfe to be cleane from his sins till he be such a one as God in his word hath pronounced to be cleane And these notes and markes are principally foure First If a man came by his pardon that way and by those foure meanes that you have heard of Examine therefore your hearts that thinke ye are sure your sins are forgiven How came you by this assurance Did God so prepare you by an effectuall sight and sense of sin and of your wretched and damnable condition by reason thereof Was thy heart thereby brought to cry fervently unto God for thy pardon Wert thou made able humbly and freely and particularly to confesse thy sins to accuse and condemne thy selfe before God Wert thou brought thereby to despaire of
his hope to receive a reward and blessing from God This a man must beleeve Hebr. 1.6 He that commeth to God must beleeve that he is a rewarder of them that diligently seeke him Yea a man may ground his hope upon this to receive the greatest reward and blessing of all even eternall life 1 Tim. 6.18 â—9 Charge rich men that they be rich in good workes ready to distribute laying up in store for themselves a good foundation against the time to come that they may lay hold on eternall life Fiftly I will say more then all this when a man is to seeke comfort and hope to find mercy with God hee must looke first for it heere Wee read Rom. 8.28 30. of certaine degrees whereby the Lord worketh our salvation like the steppes of Iacobs ladder of which we read Gen. 28.12 whereof the highest were in heaven the lowest upon the earth And although the Lord in his worke begin at the highest step and so come downeward 1. Hee foreknoweth us loveth us setteth his affection upon us 2. Hee predestinateth us 3. He calleth us 4. He justifieth us 5. He sanctifieth and glorifieth us Yet in our worke when we would find comfort in the assurance of our salvation wee must begin at the lowest step and so goe upward We must as David did Psal 77.6 Commune with our owne hearts and let our spirits make diligent search what sanctification what goodnesse and soundnesse of grace wee can find wrought in our owne hearts This sanctifying grace is called the Lords earnest and seale which we have received and have the keeping of our selves 2 Cor. 1 22. He hath sealed us and given us the earnest of the spirit in our hearts Commune therefore with thine owne heart and search for this earnest this seale and if thou find it thou mayest boldly reason thus I am sanctified therefore justified justified therefore called called therefore predestinated predestinated therefore loved of God And thus have I finished the first part of my answer to this second objection and shewed you how much is to bee ascribed unto good works in this case Now I come to the second part of it Though therefore good workes be indeed foundations of our hope and comfort as you have heard yet are they but secondary foundations as the Apostles and Prophets are called the foundations of the Church Ephes. 2.20 Revel 21.14 like the fills you lay in the building of your houses that have a stronger foundation under them upon which both the weight of them and of the whole house doth lie the maine foundation of all the hope and comfort wee can have in any of our good workes in any goodnesse that is in us is the mercy of God only This will appeare evidently to you in two points First it was his mercy onely that moved him to worke this grace in us Phil. 2.13 It is God that worketh in you both to will and to do of his good pleasure Who maketh thee to differ from another saith the Apostle 1 Cor. 4.7 and what hast thou that thou hast not received Secondly it is mercy onely that moveth him to accept or reward any good that we do Psal. â—2 12 Vnto thee ô Lord belongeth mercy for thou renderest to every man according to his worke and 130.4 5. If thou should marke iniquities even the blemishes and foule staines of our best services ô Lord who shall stand But there is forgivenes with thee that thou maist be feared or served And that made Nehemiah 1â— 22 to pray thus Remember me ô my God concerning thâ— also and spare me according to the greatness of thy mercy Lecture XX. On Psalme 51.1 2. March 28. 1626. NOw the Reasoâ—s and grounds of this Doctrine why the best of Gods servants have no other ground of hope to fiâ—de favour with God for the pardon of their sins but onely the mercy of the Lord why they have never pleaded their owne goodnesse but his mercy onely are principally two 1. The utter insufficiency that is in their owne goodnesse to ground their hope upon it 2. The all sufficiency that is in the mercy and goodnesse of God to ground their hope and confidence upon it In respect of the first heare the confession of a man that was rare and singular for piety 2 Cor. 2.11 Though he were in nothing behind the very chiefest Apostles yet he professeth he was nothing Three things there be that will make it evident that the best man that is cannot trust to or rely upon any goodnesse that he finds in himselfe First Himselfe knoweth many blemishes and staines in his best workes Esa. 64.6 All our righteousnesses are as filthy rags He hath no light no truth of grace that feeth not this If we say that we have no sinne saith the Apostle 1 Ioh 1.8 we deceive our selves and the truth is not in us Secondly Though himselfe knew no blemish in his good workes no evill by himselfe yet he knoweth the Lords pure eyes may though he cannot 1 Cor. 4.4 I know nothing by my selfe saith Paul yet am I not heereby justified but he that judgeth me is the Lord. This made David cry Psal. 143 2. Enter not into judgement with thy servant for in thy sight shall no man living be justified Thirdly Admit the goodnesse that is in us had no imperfection in it at all that either our selves or the Lord couâ—d find yet were there no trusting in it that for it God should pardon our sinnes past much lesse give us eternall life For 1. It is no more then we are bound to for the present and therefore cannot satisfie for that that is past Luke 17.10 When ye have done all those things that are commanded you say we are unprofitable servants we have done that which was our dutâ— to doe 2. There is no proportion betwixt that goodnesse that is in us and that which we looke to receive from God for it What is all the money we can make all that we can do or suffer towards the paiment of a debt of ten thousand talents and such a debt is our sin Mat. 8. â—4 What proportion is there betweene the service we can doe to God for a few yeares heere to the wages and reward we looke for the eternall happinesse and glory of the liâ—e to come â— Cor. 4.17 Our light affliction which is but for a moment worketh for us fitteth and prepareth us for a farre more exceeding and eternall wright of glory Rom. 8.18 I reckon that the sufferings of this present time are not worthy to be compared to the glory that shall be reveiled in us Now for the second Reason on the other side the mercy of God is such and so all sufficient as we may safely ground our hope upon it In which respect the Prophet saith Psal. 9.10 They that know thy name will put their trust in thee They that know how mercifull the Lord is cannot choose but put their trust and confidence
receive their comfort And these directions are six principally First They must enquire into and labour to find out in themselves the cause of this affliction that by unfained repentance they may remove it Thou must examine what sin it is that is in thee or hath beene in thee that hath thus provoked God to with-draw the comfort of his spirit from thee This is the wisest course to be taken in any affliction David took this course in a grievous famine 2. Sam. 21.1 David enquired of the Lord. What he did enquire may appeare by Gods answer that is to say what the speciall sinne was that he or his people had committed that provoked God to this It is for Saul saith the Lord and his bloudy house because he slew the Gibeonite But in this kind of affliction of mind this course is specially to bee taken This course Saul before hee fell away from that goodnesse hee had learned by being brought up in Gods Church tooke when hee had sought unto God and could receive no answer from him 1. Sam. 14.37 38. Draw ye neare hither all ye chiefe of the people and know and see wherein this sinne hath bin this day As if hee should say Certainly some sin of ours is the cause why the Lord refuseth to answer us let us find it out and remove it Thus did Iob when he was in this case we now speake of when hee had lost the feeling of Gods favour for that was doubtlesse his chiefe affliction he beseecheth God to helpe him to find out the cause of it in himselfe Iob 10.2 Shew me wherefore thou contendest with me And 13.23 Make me to know my transgression and my sinne For 1. though not alway yet usually this is the cause even of this affliction either some sin they have fallen into as in this case of David or some secret corruption they nourish in themselves that choketh their peace and comfort and like a thicke fog or filthy vapour rising up in their soules keepeth the light of Gods countenance from shining on them according to that Esay 59.2 Your iniquities have separated betweene you and your God and your sinnes have hid his face from you Now this this speciall sin must be found out Lam. 3.40 Let us search and try our waies and turne againe unto the Lord. 2. This is a sure way to recover our comfort when wee can mourne more for this that by sin we have departed from God then that God hath by this spirituall desertion departed from us and so by repentance returne to him againe hee will certainly returne then to us and restore to us our comfort For this is his promise Mal. 3.7 Returne unto me and I will returne unto you saith the Lord of hosts The second direction is this Thou must call to mind the times that are past how it hath bin with thee formerly Hadst thou never any comfortable feeling of Gods favour and of the worke of Gods grace in thy heart Didst thou never heare in thy selfe that sweete voice of the spirit of adoption witnessing to thy heart that thou wert Gods child enabling thee to cry Abba Father of which the Apostle speaketh Rom. 8.15 16. Examine thy selfe well rub thy memory and call this to mind This direction the Apostle giveth the faithfull Hebrewes when hee would perswade them to hold fast their confidence and not to cast it away Hebrewes 10.35 Call to remembrance saith hee verse 32. the former dayes in which after ye were illuminated ye endured a great sight of affections and what joy you found in your selves then verse 34. Ye tooke joyfully the spoyling of your goods This course David tooke in this very case Psalme 77.5 6. I have considered the dayes of old the yeares of ancient times I call to remembrance my songs in the night I commune with mine owne heart and my spirit made diligent search and verse 10. And â— said this is mine infirmity but I will remember the yeares of the right hand of the most High By remembring the yeares of the right hand of the most High that is of the comforts hee had found in the assurance of Gods favour hee came to perceive that it was but his infirmitie to bee thus dejected now This course hee also tooke at another time when hee was in this case Psalme 143.45 My spirit is overwhelmed within mee my heart within mee is desolate I remember the dayes of old Observe beloved and take notice therefore I pray you of the working of Gods grace in your selves of the sweete comforts you finde at any time in the light of Gods countenance and assurance of his favour in the hearing or reading of his Word in receiving the Sacrament in your prayers and specially in your afflictions Yea doe as David did Psal. 85 8. I will hearken what the Lord God will speake for hee will certainely at one time or other speake peace to his people and to his Saints Keepe a Register of these times because the remembrance of them may stand you in stead when a change shall come For you may write as wee say and build upon this if ever thou wert in Gods favour thou art still if ever God by the spirit of adoption did say unto thy soule I am thy salvation thy God thy father Christ is thy Saviour his body was broken for thee his bloud was shed for thee he is so still The spirit of God in the holy Scripture teacheth this expressely Iohn 5.14 Verily verily I say unto you He that heareth my word and beleeveth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life And Romans 11.29 The gifts and calling of God are without repentance that is such gifts and such a calling as God vouchsafed to the fathers Abraham Isaac and Iacob for of those the Apostle had spoken the gifts of Election justification santification effectuall calling God never repented him of This the Apostle Iames also teacheth Iames 1.17.18 that in those gifts of God that are good indeed and perfect gifts perfectly good such as hee instanceth in the next verse the gift of regeneration to bee there is no variablenesse nor shadow of turning in the Lord. Thus the Lord answereth his people that were in this very tentation Ieremy 31.3 The Lord hath appeared to mee of old say they so it is to bee read as in the Geneva As if they had sayd but now hee hideth himselfe and hath forsaken mee Yea saith the Lord I have loved thee with an everlasting love therefore with loving kindnesse have I drawne thee As if hee should have sayd I would never have drawne and effectually called thee to bee my people If I had not loved thee with an everlasting love If I had meant ever to cast thee off againe So that 1. this should make us all in love with Grace Wisedome is the principall thing saith Solomon Pro. 4.7 therefore get wisedome and with
fully and particularly in those three that follow Now in this verse wherein he doth it more generally three things are to bee observed 1. That David doth acknowledge yea he professeth that he doth acknowledge confesse lay open his transgression yea his transgressions he desired not out of favor to them to hide or conceale any of his sins 2. What it was that moved him unto it His sin was ever before him he could not forget it he could not but thinke of it he could not be quiet for it 3. The inference or conclusion he gathereth from hence implyed in this word For which coupleth this verse with those that went before have mercy upon me blot out my transgressions wash me throughly from mine iniquitie and cleanse me from my sin for I acknowledge my transgressions As if he had said therefore have mercy upon mee or rather therefore I am emboldned to crave mercy and pardon therefore I am perswaded thou wilt have mercy upon me and blot out my transgressions because I acknowledge my transgressions Now then the first thing we are to observe here is this that David seeking to God for mercy and pardon confesseth freely his sinne amplifieth and aggravateth it before God and men yea maketh this a ground of his hope and assurance in prayer for pardon and mercy that he could so doe From whence this Doctrine ariseth for our instruction That he that truly repenteth cannot hide nor cloake his sins but will be ready to confesse and lay them open and this willingnesse and readinesse that he findeth in himselfe to confesse and discover his sins will give a man great hope and assurance to find mercy with God for the pardon of his sins Two branches there be of the Doctrine which I will distinctly confirme unto you First The man that truly repenteth will be ready to confesse and bewaile his sins This will appeare in three notable examples in the new Testament The first is of the Prodigall who so soone as hee came to himselfe and God had wrought a saving change shewed it first of all by this fruit of repentance Lu. 15.17.19 he resolved he would goe to his father and say unto him father I haue sinned against heaven and before thee and am no more worthy to be called thy sonne The second example is that of the hearers of Iohn Baptist who declared the effectuall worke of Gods grace in their hearts by Iohns ministery this way Matthew 3.6 They were baptized of him in Iordan confessing their sins his ministery powerfully discovered their sins unto them brought them to repentance and they feeling the burden of their sins and repenting could not containe themselves but openly and publikely they must needes discover and lay open their sinnes unto him The manner of it may bee gathered from the resolution they sought and answer they received Luke 3.10 14. The people came and cryed out ô Sir we have beene unmercifull to the poore seeking our selves only without all care of the good of others The Publicans came and cryed ô Sir wee have beene worse then so for wee have beene shamefull extortioners and under colour of Law and pretence of right wee have gotten mens goods unjustly from them The souldiours came and cryed ô Sir wee have beene worse then all these for wee have by violence without all colour of right spoyled many The third and last example is of those that were converrted by Pauls ministery at Ephesus Acts 19.18 where we read that many that beleeved came and confessed and shewed their deeds And what kind of persons were they that did so It appeareth verse 19. among others many that were very rich men and very learned men did it and what were the sins they confessed The practise of curious arts they came in this manner to Paul ô Sir we have bin most grievous sinners we have used to cast figures to calculate nativities to practise judiciall Astrology and Necromancy c. And how did they confesse these sins did they it in Pauls eare secretly No no their sins lay so heavy upon their hearts that they stood not upon termes of shame or credit they discovered their sins and burned their bookes before all men Such force there is in the grace of true repentance to draw men and make them willing to confesse their sins So Ionah confessed his sin even to the marriners Ionah 1.10 Now for the second branch of the Doctrine This willingnesse and readines that a man findeth in himselfe to discover and confesse his sins will give a man great hope and assurance to find mercy with God for the pardon of his sins See the proofe of this in five points First The Lord himselfe hath directed his people to seeke comfort and pardon of their sins this way Numb 5.6 7. Where God prescribing a course how sinners should make their atonement it is thus written When a man or a woman shall commit any sinne that men commit to doe a trespasse against the Lord and that person be guilty then they shall confesse their sin which they have done This is the first thing that is to bee done before restitution or the offering of his sacrifice he must confesse his sinne So Ieremy 3.12 13. Returne thou backsliding Israel saith the Lord and I will not cause mine anger to fall upon you for I am mercifull saith the Lord. But how must they returne and make themselves capable of Gods mercy That followeth in the next words Only acknowledge thine iniquitie As if hee should say no hope else of finding mercy yea doe it fully and freely confesse that thou hast transgressed against the Lord thy God and hast scattered thy wayes to the strangers under every greene tree Yea this is the course God would have us to take when wee are to bee suitors to him for mercy in the behalfe of others even to confesse their sinnes unto God In which respect he commandeth Iames. 5 16. Confesse your faults one to another and pray one for another As if hee should say None can bee able to pray for you so effectually to your comfort as those that know your sinnes well and so can confesse them unto God The Lord himselfe hath directed men to take this course to obtaine mercie Secondly The Lord hath bound himselfe by his promise to them that can rightly confesse their sins that they shall find mercy Levit. 26.40.42 If they shall confesse their iniquitie and the iniquity of their fathers with their owne trespasse which they have trespassed against mee and that they have also walked contrary unto me their own personall sins they must stand most upon and bewaile in this their confession then will I remember my covenant with Iacob and also my covenant with Isaac and also my covenant with Abraham the manner of expressing this promise of mercy is very emphaticall As if he should say I will remember how many wayes and how often I have bound my selfe to them
to doe a thing that all Gods faithfull servants doe testifie and inveigh against by warrant of his word in so earnest manner Well bee you assured of this 1. That what wee all with so unanimous consent say of the hainousnesse of any sin and of the vengeance that will light upon you if you continue in this sin God will ratifie it in heaven and make it good upon you Matthew 18.18 19. 2. That if you shall after you have heard so much spoken against it upon such cleare warrant of the word and in such a manner still continue in it you shall make your selves a great deale more lyable to the wrath of God then you were before Ieremy 44.4 6. Nehemiah 9. â—9 30. And this is that that I have to say unto you by way of exhortation Now in speaking to you by way of reproofe I might be and should be indeed very large but the time is so passed that I am constrained to abridge all that I have to say in a few words First Few or none of you no not of the better sort of you do in your hearts esteeme of and reverence the ministers of God no not your faithfull conscionable ministers for you shew no more respect and kindnesse to them to encourage them in their ministery then you would doe to the basest fellow that is in a country Nay he is counted the wisest and never the lesse honest man among you that can shew the most cunning in spoyling and defrauding your painfull ministers of that that is their due Secondly Many of you care not what ministery you live under you will not commit your beasts nor your sheepe nor your swine to any to keepe or tend but you will know him to have some skil and some care to looke to them onely your soules you are indifferent what hee bee that takes charge of them If he be a good one so it is if he be a bad one you are well enough content and never seeke further Thirdly Such of you as have good ones learned and painefull and conscionable men what use make you of them If at any time they use any sharpenesse in reproving your sins according to that power that God hath given them for your edification and not for destruction as the Apostle speaketh 2 Corinth 13.10 O how snappish are you how apt to quarrell with them Lecture XXXIIII on Psalme 51.3 Sept. 5. 1626 IT followeth now that wee come to the second kind of confession that hath bin commended unto us in this example of David he made publike confession of his sin to the congregation and church of God For we see in the title of this Psalme 1. that he committed this Psalme that containeth the acknowledgement of his sin and profession of his repentance to the chiefe musician to bee published in the Sanctuary and Temple 2. That in this publication of his repentance he hideth not from the Church his sinne nor cloaketh it at all but expresseth in particular the speciall sin that hee had beene so troubled for when hee made this Psalme hee made it when Nathan the Prophet came unto him after hee had gone in to Bathsâ—eba 3. He maketh this publication of his sin and repentance not to the Church that then was onely though first and chiefly to that but to that that should come after him and committeth it therefore to the chiefe Musitian to bee kept in the Temple as a monument of his repentance for the use of the Church to the end of the World And why did David this may you say Why was he being so great a King so carelesse of his honour and reputation among his subjects I answer First His sinne was become publike and notorious for beeing a King the eyes of all Israel were upon him as it is said in another sense 1. Kings 1.20 That which our Saviour saith of Ministers Matth. 5.14 may be also said of Magistrates and all men in eminency they are as Cities set upon an hill their actions cannot bee hid or concealed Besides it is expressely sayd by Nathan that the enemies of God tooke notice of these sinns of his and blasphemed God for them 2 Sam. 12.14 Secondly He had offended and wronged the whole Chruch by his sin and that two wayes First By giving so great cause of griefe unto them through the scandall his sinne had given to the enemies of God and the dishonour God received by it Nothing grieveth a godly man more The reproaches of them that reproached thee are fallen upon mee saith the Prophet Psalme 69.9 Secondly By endangering the whole Church of God and making it obnoxious to the wrath of God through his sinne For the Lord hath oft for the sinne of one member plagued even whole Churches and congregations Thus speaketh Phinehas to the two Tribes and an halfe Ioshuah 22.20 Did not Achan the son of Zerah commit a trespasse in the accursed thing and wrath fell on all the congregation of the children of Israel and that man perished not alone in his iniquity Specially for the sinnes of a King as David was God hath beene wont to plague a whole nation and Kingdome as is plaine in the example of David himselfe whose one sinne in numbring of the people was the death of seventy thousand of his Subjects 2 Samuelâ—4 â—4 15 And in Ieremy 15.4 I will cause them to bee removed into all kingdomes of the earth because of Manasseh the sonne of Hezekiah King of Iudah for that which hee did in Ierusalem See how just cause Gods people have to pray not formally onely but heartily for their Kings and Princes And this consideration certainly wrought much upon David when hee made this Psalme and made him willing thus to publish his repentance as appeareth by his prayer for the Church verse 18. Doe good in thy good pleasure unto Sion build up the walles of Ierusalem As if hee had said Lord let not thy wrath fall upon Sion let not Ierusalem fare the worse for my sinne Hee feared that the whole Church under his government should smart for his sinne We have then from this example of David to learne That they whose sins God hath detected and brought to light whose sins are publike and notorious scandalous and offensive to the congregation where they live ought to be willing to confesse their sins publikely to make their repentance at publike and notorious as their sin is Now before I come to the proofe of this point three things must be premised to prevent the mistaking of it First That this publike confession of sinne unto a congregation though it carry shew of a farre greater measure of selfe-denyall and mortification then the secret confession of our sins unto God doth yet is it not so certaine a signe of unfained repentance nor so availeable to the comfort of a sinners conscience as that is Of Iudas we reade that hee attained unto this that voluntarily not dragged to it
hold upon mee because of the wicked that forsake thy law 2. They are of a contagious and infectious nature and if they be not publikely repented of they will increase unto more ungodlinesse and spread over the whole body of the congregation like a Gangreene This the Apostle putteth the Church of Corinth in mind of 1 Cor. 5.6 Know yea not that a little leaven leaveneth the whole lumpe And alas a wofull experience have we of the truth of this both in this towne and in many other places 3. They put the whole congregation in danger of Gods wrath and heavy judgements Did not Achan the sonne of Zerah saith Phinehas Iosh. 22.20 commit a trespasse in the accursed thing and wrath fell on all the congregation of the children of Israel and that man perished not alone in his iniquitie So that you see by these kind of sins there is an offence and wrong done to the whole congregation where they are committed And when by our sins we have offended and wronged men it is not sufficient to confesse our sins unto God and seeke reconciliation with him but wee must endeavour to give satisfaction unto men whom wee have wronged To God wee can make no satisfaction to men whom we have offended wee may wee must make satisfaction yea without willingnesse and desire to doe it there is no hope of finding mercy with God This is evident by those two Lawes Levit. 6.5 6. and Numbers 5.6.8 where God plainly taught his people that their trespasse offering which they brought to him to seeke pardon of any sin whereby they had wronged any man should not be accepted till they had first made satisfaction to the party to whom the wrong was done And lest we should thinke those lawes concerned the Iewes only our Saviour himselfe giveth this in charge Matthew 5.23 24. If thou bringest thy gift to the Altar and there remembrest that thy brother hath ought against thee leave there thy gift before the Altar and goe thy way first bee reconciled to thy brother and then come and offer thy gift And if there be such necessity of making satisfaction to any one brother that hath ought against us before we can get assurance of our reconciliation with God what necessity is there of making satisfaction to a whole Church and congregation that we have given just cause of offence unto In this case it is not sufficient to approve our repentance and truth of heart to God we must bee willing also and desirous to appoove it to the congregation and Church of God that wee may say as the two Tribes and halfe said Iosh. 22.22 The Lord God of Gods hee knoweth and Israel bee shall know Lecture XXXV On Psalme 51.3 Octob. 3. 1626. IT followeth that wee make some application of this point For it serveth for the just reproofe of three sorts of men 1. Of such as neglect to doe what lyeth in them to bring open shame upon open and scandalous offendors by detecting them unto such as have authority to censure them 2. Of such as having authority to censure such offendors when they are detected neglect to enjoyne them publike repentance for the satisfying of the congregation 3. Of such as being for publike offences enjoyned to give publike satisfaction to the congregation refuse to doe it In the first of these rankes come to be reproved not those officers only which every congregation hath and who stand bound by oath to doe this but many others also Many are guilty of this sin This is a point so needfull in these dayes and in this place to be insisted upon that I have willingly suffered my meditations to enlarge themselves in it and pray you to give diligent and conscionable attention to that which I shall say It is the generall complaint of all men that sin did never more abound then it doth now That in these times of so great light and in the places where the Gospel is most plentifully preached blasphemy drunkennesse whoredome and such like grosse sins are more common and growne to a greater height then ever Three great mischiefes grow from hence First It maketh the preaching and professing of the Gospel odious to Papists and worldly men As Iacob saith of Simeon and Levi Genes 34.30 Yee have made me to stinke among the inhabitants of the land Secondly It hindereth the fruit and successe of all the endeavours that either the state or other of Gods people do use for the good of our Church and nation Never had nation more experience of the benefit of fasting and prayer then wee have had the last yeere in the marveilous staying of the pestilence and this yeere in the no lesse marveilous stay of unseasonable weather and preventing the dearth that was generally feared But the fasting and prayers of Gods people had certainely prevailed much more had it not been for this that these foule sinnes doe so much abound every where There bee many good things Gods people cannot yet obtaine many great evils they cannot yet get remooved Yea though Noah Daniel and Iob were in this land to fast and pray for it it is much to be feared they should not bee able to prevaile for it as the Lord speaketh Ezek. 14.14 And why so The Lords hand is not shortned that it cannot save as the Prophet speaketh Esa. 59.1 2 neither is his eare heavie that it cannot heare but our iniquities have separated betweene us and our God and our sinnes have hid his face from us that hee will not heare This huge increase of grosse sins every where standeth up as a wall of partition betweene us and our God that the prayers of Gods people cannot fully prevaile with him Though Ioshuah himselfe pray for the good successe of Gods people in their battels against such enemies as were under Gods curse and pray never so fervently fast and pray as we see he did Iosh. 7.6.9 yet received hee this answer from God verse 13. O Israel thou canst not stand before thine enemies till ye take away the accursed thing from among you Thirdly It threatneth grievous plagues to every place yea a generall and universall destruction to our Church and nation The plentifull preaching of the Gospell in this land and the worthy young men that God daily raiseth up in all parts of it is in it selfe surely an excellent blessing but when wise men consider what fruits follow the Gospell in all places they see just cause to feare that this plentifull preaching in such variety and excellency of the gifts of Gods servants is but a signe and fore-runner of some fearefull judgement and destruction intended against us A little before the destruction of Ierusalem and that whole nation the Gospell was more plentifully preached then ever before Mat. 24.14 This Gospel of the kingdome shall be preached to all the world for a witnesse unto all nations and then shall the end come And Revel 6. before the red blacke and pale horses which
signified the sword and famine and pestilence that God would bring upon the world went forth we reade in verse 2. that the white horse which signified the preaching of the Gospel was sent forth conquering and to conquer the Gospel was preached with great evidence and demonstration of the spirit And the Apostle telleth us Heb. 6.7 8. that the earth that drinketh in the raine that falleth oft upon at and bringeth forth thornes and bryers is neere unto cursing There is therefore just cause that we should all take to heart this great increase of all grosse sinnes amongst us David did so and we are sure hee did no more in it then hee was bound to doe Psal. 119.53 Horrour hath taken hold upon me because of the wicked that forsake thy Law Phinehas and all Gods people with him did so Iosh. 22.18 Ye rebell to day against the Lord and to morrow he will be wrath with the whole Congregation of Israel And marke the reason verse 20. Did not Achan the son of Zerah commit a trespasse in the accursed thing and wrath fell on all the Congregation and that man perished not alone in his iniquity If any man say How can this stand with the justice of God to punish us for other mens sins to lay to our charge the drunkennesse blasphemies and whoredomes committed by other men in the towne and country where wee live Considering what Abraham saith to the Lord Gen. 18.25 Farre be it from thee to stay the righteous with the wicked and that the righteous should bee as the wicked that bee farre from thee shall not the Iudge of all the world doe right I Answer God never punisheth any for the sins of others but when they are some way or other guilty of other mens sins A man may make himselfe partaker of other mens sins though hee commit not those sins himselfe Bee not partaker of other mens sins saith the Apostle 1 Tim. 5.22 Yea wee shall finde that a whole towne nay even a whole land is oft in Scripture said to be guilty of a sin and defiled with it that was committed but by some private man that lived in it So it is said of murder Num. 35.33 Bloud defileth the land and the land cannot bee cleansed of the blood that is shed therein but by the blood of him that shed it And againe Deut. 19.13 Thine eye shall not pitty him but thou shalt put away the guilt of innocent blood from Israel So when the Lord had reckoned up many great sinnes that were committed by the inhabitants of Canaan Levit. 18. hee bids his people they shall not doe so for by these saith he verse 25. the land is defiled So it is said of the man that would take againe the wife that he had once put away and another man had married her Deut. 24 4. He may not take her againe after that shee is defiled for that is abomination before the Lord and thou shalt not cause the land to sin The whole towne and countrey you see may become guilty of a sinne which one man hath committed in it And surely this is a just cause of feare that we shall all smart for these foule sinnes committed amongst us because wee have drawne upon our selves the guilt of these sinnes we have made them our owne and that five wayes especially First By applauding and loving men the better for these sins He that never was drunke in his life nor ever sware oath nor committed whoredome yet if he love them that are addicted to these sins he maketh himselfe guilty of these sins yea he is more culpable before God for taking pleasure in them that commit these sins then for committing them himselfe Therefore the Apostle maketh this the height of sinne in them that God hath given up to a reprobate minde Rom. 1.32 They not onely doe these things but have pleasure in thâ—m that doe them But are there any so wicked Surely there have beene such even in Gods Church Mic. 3.2 that hate the good and love the evill even eo nomiâ—â— because they are good they hate them and because they are evill they love them And alas some such there bee still in every place that take great ioy and solace in the sins of others Hos. 7.3 And on the contrary there are some to whom it is meate and drinke to mocke at goodnesse Iere. 15.17 I sat not in the assembly of the mockers nor rejoyced Secondly By not shunning but maintaining unnecessary familiarity and friendship with these grosse sinners we make our selves guilty of their sinnes I know a man may converse with them 1. Vpon necessary occasions in the affaires of this life to buy and sell eate and drinke with them occasionally and be no way guilty of their sinnes 1 Cor. 5.10 2. I know the joyning with them in Gods service maketh us not guilty of their sinnes as some have erroneously conceited For the faithfull continued daily with one accord in the Temple and worshipped God there Acts 2.46 though a great number of those that joyned with them were Pharisees and Sadduces and such as had betrayed and murdered the Lord of life But to be too familiar with such men to converse as much with them as with any other to bee as merry in the company of such as of any other as many of you are doth doubtlesse make you partakers of their sinnes Have no fellowship with the unfruitfull workes of darkenesse saith the Apostle Eph. 5.11 but rather reproove them A companion of fooles shall be destroyed saith Solomon Pro. 13.20 and 2 Iohn 11. Hee that biddeth him God speed is partaker of his evill deeds I will not sit with the wicked saith David Psal. 26.5 6. and what followeth I will wash mine hands in innocency and so will I compasse thine Altar As if he had said If I should sit and converse with lewd men I could not be innocent and free from their sinne Ieremy taketh great comfort in this that he had not sat in the assembly of the mockers Ier. 15.17 For this greatly hardeneth them in their sinnes because they see no man liketh the worse of them for it If all honest men would shunne their company certainely it would be of great force to make them ashamed of their sins and so to bring them to repentance for this is Gods ordinance 2 Thes. 3.14 Have no company with him that he may be ashamed Thirdly If we do not professe and shew our dislike and hatred to such sins as farre as in us lyeth we make our selves guilty of them Therefore Solomon maketh this a note of them that keepe the Law Pro. 28.4 that they will set themselves against the wicked And Christ commendeth it as a singular grace in the Angel of the Church of Ephesus Reu. 2.2 that he could not beare with them that were evill men They that doe not so make themselves guilty of their sins Iacob thought he should have beene guilty of the
thy heart a sorrow for all such as are corruptions in deede specially in the worship of God and professe also outwardly upon all just accasions thy dislike unto them or else thou wilt be in danger to be defiled by them as the Apostle telleth the Church of Corinth 1 Cor. 5.6 that the whole lumpe was in danger to be leavened because they did not mourne for the sin of the incestuous person and for the want or neglect of the discipline of the Church in that case as appeareth in the fourth verse Lecture XXXVI On Psalme 51.3 Octob 10. 1626. FOlloweth now the fifth and last way whereby we make our selves guilty of all the grosse sins committed in the places where we live and that is by neglecting to doe our best endeavour to bring these scandalous sinners to open shame and punishment for their sins We reade of Ely that the Lord pronounced him guilty of all those foule sins which his sons Hophny and Phinehas had committed 1 Sam. 2.29 Wherefore kicke ye at my sacrifice and at mine offerings to make your selves fat with the chiefest of all the offerings of Israel my people How could that be was Ely so prophane himselfe No but because his sons did so and he brought them not to that open shame and punishment which their foule sins deserved God imputeth their sinnes to him If any man shall object and say What it that to us Ely was a Iudge and magistrate he judged Israel 1 Sam. 4 18. and therefore had power to have restrained them from these sins by deposing and punishing them This the Lord chargeth him with 1 Sam 3.13 His sons made themselves vile and hee restrained them not He had a calling to doe it but we are no magistrates wee have no power to restraine or punish these lewd persons we are private men wee have no calling to doe it There are officers that haue a calling and are bound by their oath to present such offendours let them looke unto it It is through their negligence and default that these sinnes doe so much abound amongst us My answer unto this objection that hath as you see great colour of reason in it shall coâ—sist of two parts 1. I will grant that these officers are indeed in greatest fault or this and shew you reasons why it must be so 2. I will shew you that not they alone are in fault for this but that Christians of all sorts are deeply guilty this way First therefore they that by their office and oath stand bound to detect unto authority and to present these infamous persons if either out of negligence or partiality they wincke at any of them stand guilty of greater sin then they are aware of This we shall finde spoken of as one great cause of the captivity Ier. 5.28 that they did overpasse the deedes of the wicked they winked at them and made no reckoning of them and what followeth in the next verse 29. Shall I not visit for these things saith the Lord Shall not my soule be avenged on such a nation as this See the hainousnesse of their fault in three things First They sinne against the place where they live because they are a chiefe cause of the encrease of those foule sins in it that will provoke God to wrath against it If sinners were brought to open shame and punishment sin would not be so rise as it is This the Lord expresly teacheth oft in his Law when he commandeth open punishment to bee executed upon open offenders hee giveth this reason for it Deut. â—9 9 10. So shalt thou put evill away from among you and those which remaine shall heare and feare and shall henceforth commit no more any such evill among you The sparing of those whom God would have to be punished is a great wrong to the whole towne and countrey where they live even a meanes to bring Gods wrath upon it This is plaine Num. â—5 4 Take all the heads of the people and hang them vp that the fierce anger of the Lord may be turned away from Israel and verse 11. Phinehas hath turned away my wrath from the children of Israel while he was zealous for my sake among them that I consumed not the children of Israel in my jealousie And how can they be punished and brought to open shame if these officers winke at them and present them not Secondly They sinne against the soules of those poore sinners whom they seeme most to favour and love For the bringing of them to open shame and spâ—cially to confesse their sin and professe their repentance publikely is a meanes appointed of God to bring them unto repentance and so to obtaine of God assurance of the pardon of their sins That which Solomon saith of one kind may be said of all kinds of correction which God hath sanctified Pro. 22.15 Foolishnesse is bound in the heart of a child but the rod of correction will drive it away And of the censures of the Church which Christ hath appointed it may most truely be said as the Apostle speaketh 1 Cor. 5.5 They tend to the destruction of the flesh that the spirit may be saved in the day of the Lord. In winking therefore at such offendors they deprive them of the meanes ordained of God for their repentance and so for the salvation of their soules And what love call you this This is indeed hatred and not love Levit. 19.17 Hee hateth his brother in his heart that letteth his sinne to lye upon him Thirdly and lastly They sin against God and against their owne soules in that light account they make of the oath that they have taken 1. Let all men take heed before they take an oath that they binde not themselves thereby to doe that that is evill as they did that bound themselves by an oath that they would neither eat nor drinke till they had killed Paul Acts 23.12 An oath must not be Vinculum iniquitatis 2. When any man hath bound himselfe by oath to doe that that is evill let him repent of that sin and not double it by keeping that oath When the wise men had bound themselves to Herod if not by an oath yet by a very solemne promise certainely for Herod said they had mocked him and was in exceeding rage for that Mat. 2.16 to bring him word where Christ was yet perceiving afterward that the performance of that oath or promise was against the will of God and tended to the hurt of Christ they durst not performe it Mat. 2.12 And when Herod had unadvisedly taken an oath which afterward he perceived tended to the destruction of one whom in his conscience he knew to bee a good man it is noted to have beene his great sin that he made such conscience of keeping that oath Mat. 14.9 For we ought not to doe any thing to the open hurt of those whom God hath commanded us to be a shelter and a covert unto Esay 16.3.4 Hide the
in detecting these offendors to the magistrate and in furthering the execution of these wholesome lawes no though the whole benefit of the penalty doe accrew to the poore in every parish and so every member of the parish should have some ease by it Yea some that are very bote and open-mouthed against others for not observing some Canons and constitutions about matters of lesse moment and urge the execution of the Law against them pretending this for the ground of their earnestnesse against them that they will not observe the Kings Lawes Some men I say that are so zealous for those lawes have no zeale at all for these Lawes that his majestie hath enacted against Idolators swearers refusers to come twice of a Sabbath to Church followers of lewd sports and pastimes on the Sabbath day drunkards ale-houses that keepe disorder in them for these lawes I say they have no zeale they like no man the worse for breaking of these lawes they never urge the execution of the law against them Those are good subjects and good neighbours though they dayly provoke God to wrath against the Towne and against the Land I speake nothing against any Canon or constitution of the Church but wish with all my heart many of them were better observed then they are but this I say there is no man that hath the heart and face of a Christian but hee will esteeme more of those Lawes that are made for the observation of Gods owne expresse commandements then of those that are made for the observation of the constitutions of men how lawfull or convenient soever they be But you will say unto me What would you have us that are private men to doe in this case What can wee doe for the punishment of these offendors What calling have wee to meddle with them Would you have us to be promoters and enformers It is an odious thing for a Christian to bee a busie-body Let none of you suffer saith the Apostle 1 Peter 4.15 as a busi-body in other mens matters I answer This is very true but I require no more of you then you may doe then you ought to doe then you have a calling to doe First Every man hath a calling to oppose himselfe to sin to do what he can to suppresse it and get it banished Pro. 28.4 Such as keepe Gods law set themselves against wicked men contend with them and are willing to shew themselves against them Specially such grosse sinners as by their sins endanger not themselves only but the whole towne where they live As when a fire is begun in a towne that threatneth danger to the whole towne every man hath a calling to doe what he can to quench it Secondly Every man hath a calling from God to reprove sin that is committed in his sight and hearing Levit. 19.17 Thou shalt not hate thy brother in thine heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him Thirdly Every man may and must and hath a calling to beare witnes being required even before a magistrate against a grosse and incorrigible sinner And he that refuseth to do it maketh himselfe guilty of great sinne Leviticus 5.1 If a soule sin and hégare the voice of swearing and is a witnesse whether he hath seene or knowne of it if he doe not utter it then he shall beare his iniquity If a man should heare the words of treason against the Prince and not to utter it to some magistrate within foure and twenty houres he becommeth guilty of treason himselfe And is there no danger thinke you in concealing words of treason and blasphemy against the Majesty of the most high Surely there is as you shall find Prov. 29.14 Who so is partner with a thiefe hateth his owne soule he heareth cursing and bewrayeth it not Marke in these words 1. It is a sin to be an eare-witnesse of blasphemy and not to be willing to bewray it 2. That hee that doth so maketh himselfe partner with that sinner whom hee so beareth with In which respect God made a law Levit. 24.14 that all that heard the blasphemer should lay their hands upon his head before hee was to be stoned as the manner was to doe upon the sacrifices that they brought Why did they so Surely they did so discharge upon himselfe the guiltinesse of his sinne which otherwise they had contracted by hearing of him if they had not witnessed against him and brought him to punishment Fourthly and lastly Every man hath a calling to informe against and complaine of lewd and incorrigible men unto the Magistrate and to require justice against them This is a great sin that God complaineth of by the Prophet Esa. 59.4 that none called for justice It is sometimes the part of a discreet Christian to informe against and complaine of wicked men either to the minister or to the magistrate or to any such as have more power then our selves to reforme or punish them There were some in Corinth and in Thessalonica too that did informe the Apostle of the disorders that were among their neighbours in those Churches 1 Cor. 11.18 2 Thes. 3.11 and he blameth them not for it And Ioseph informed his father of his brethrens faults Gen. 37.2 Yea every man hath received a commandement from Christ to enforme the governors of the Church of such a brother as cannot otherwise be reformed Mat. 18.17 Tell the Church Neither shall a private Christian not tyed by office and oath in doing this need to feare the odious name of a busie-body a pick-thanke a tale-bearer if in doing it he observe these foure rules First That he bee not apt to enforme against or complaine of an offendors for every small fault but such as are grosse and scandalous Eccles. 7 21. Take no heed to all words that are spoken Secondly That he complaine not of any offendors to the Magistrate till no private admonition nor other meanes will prevaile this rule our Saviour giveth Matth. 18.15 16. Thirdly That hee enforme not against an offendor as a backbiter secretly but bee willing to shew himselfe and be seene in this duty as they of the house of Cloe were when they enformed Paul of the disorders that were in Corinth 1 Cor. 1.11 Fourthly That he in complaining of a lewd man seeke neither private revenge nor the hurt and defamation of the party but onely the glory of God either in the amendment of the sinner himselfe or in the preventing of sin in others by his punishment For want of this God esteemed of Iehu though hee were a magistrate and seemed to shew wonderfull zeale against the sins of Ahab and Iezebel no better then of a murderer and saith Hosea 1.4 I will avenge the blood of Iezreel upâ—â— the house of Iehu To conclude what pretence soever men make for this why they will do nothing to further the punishment of sin I will shew you the true cause of it First They
will do nothing because they have no love unto nor care of the soules of poore sinners whether they sinke or swim but say in their hearts with Cain Genes 4.9 Am I my brothers keeper Or as the chiefe Priests to Iudas Mat. 27.4 What is that to us see thou to that Secondly they will do nothing because there is in their heart no hatred of any sin A certaine signe of an ungracious heart Psal. 36.4 He abhorreth not evill Thirdly They will do nothing because there is in them no love to God nor zeale to his glory Ps. 97.10 Ye that love the Lord hate evill For thus standeth the stipulation and contract betweene God and his people that are in covenant with him God bindeth himselfe on his part that he will be a friend to our friends and an enemy to our enemies Exod. 23.22 I will be an enemy to thine enemies and an adversary to thine adversaries So doe Gods people for their part bind themselves to God that they will love them that he loveth and hate them that he hateth Psal. 139.21 22. Doe not I hate them O Lord that hate thee and am I not grieved with those that rise up against thee I hate them with a perfect hatred I count them mine enemies Fourthly and lastly They will do nothing to further the punishment of lewd men because they have no faith to beleeve Gods word threatnings that these sins being winked at unpunished will bring Gods curse and judgments upon the whole town upon the whole land What made the king people of Nineveh so zealous in reforming their land Ion. 3.8 Let every man turne from his evill way from the violence that is in his hands The reason is given ver 5. The people of Nineveh beleeved God that which hee had threatned against the land by the ministery of Ionah And what made good Iosiah so zealous in reforming his land 2 Chr. 34.33 He tooke away all the abominations out of all the countryes that pertained to the children of Israel The reason is given verse 27. That when he had heard what curses God in his law had threatned against the land for such sins his heart was tender and he did humble himselfe before God he undoubtedly beleeved Gods word and threatning And doubtlesse on the other side the infidelity and atheisme that is in mens hearts is the cause why no man sheweth any zeale gainst sin no man seeketh to have it punished Lecture XXXVII on Psalme 51.3 Octob. 17. 1626. THe second sort that are to be reproved by this doctrine are such as having authority to enjoyne publike repētance to scandalous sinners for the satisfying of the congregation when they are detected presented unto them refuse or neglect to do it This reproofe I will be briefe in because they that offend in this kind are not here present to heare me Yet it is profitable for you to heare somewhat of it that you may take notice of one chiefe cause why sin so aboundeth every where be affected with it and pray heartily unto God for the reformation of this great evill We see that now adayes this publike acknowledgement of scandalous sins in the congregation is almost grown quite out of use And this fault is imputed by some to our whole Church to the discipline of it but they are to blame and do great wrong to our Church that judge and speake so The Canons of our Church Can. 26. straitly charge every minister that he shall not in any wise admit to the communion any of his flocke which bee openly knowne to live in sin notorious without repentance And the booke of common prayer in the Rubricke before the communion commandeth that if any be an open and notorious evill liver so that the congregation by him is offended the minister shall call him and advertise him in any wise not to presume to the Lords table till he hath openly declared himselfe to have truly repented that the congregatiō may therby be satisfied which were asore offended So that you see the lawes and discipline of our Church require that open scandalous sinners should do open publike repentance yea give power to the minister to repell keep back such from the communion that refuse to doe it Where is the fault then may you say Surely in the covetoūsnes corruption of those officers that are put in trust with the execution and exercise of the discipline of our Church who when they seeke themselves only not the reformation of any thing that is a misse amōg Gods people and by their illegall commutations of repentance doe neglect the use of publike repentance in the Church of God Of such that abuse the trust cōmitted to them by our Church to their owne gaine wee may justly complaine as the Lord doth Hosea 4.8 They eate up that is feed on and live by the sinnes of Gods people and lift up their soule as it is in the originall that is earnestly desire and long after for so much that phrase signifieth as we shall find Ier. 22.27 Deut. 24.15 unto their iniquities They earnestly desire that sin may increase among the people that so their fees and gaine may increase See the foulnesse of the sins of these men in three points First They sin against God and his glory in being a chiefe cause of the increase of sin in all places and consequently that religion thriveth not the best preaching that is doth so little good in any place When the Lord speaketh of the great care and paines hee tooke to make his Vineyard and Church fruitfull hee saith Esay 5.2 hee fenced it and gathered out the stones thereof If Gods Vineyard have no fence but every swine and dog may approach to the holy things of God to the Sacraments and priviledges of Gods people without restraint if these stones of offence these scandalous sinners be not taken out how should the Lords Vineyard be fruitfull unto him Certainly the neglect of discipline is the cause why these stones doe multiply as they doe why sin doth so increase in all places For the hope of impunity hath great force to encourage and embolden men in sin Ecclesi 8.11 Because sentence against an evill worke is not executed speedily therefore the heart of the sonnes of men is fully set in them to doe evill and for pecuniary punishment it hath no such force to reforme them and bring them unto repentance at least to restraine from sin as the bringing of them to open shame hath It is open punishment of which the Lord speaketh so oft in his law Deut. 22.21.22 24. and elsewhere oft so shalt thou put away evill from among you And this is noted for a chiefe use and benefit of Magistrates Iudg. 18.7 to put to shame for sin Fill their faces with shame saith David Psal 83.16 that they may seeke thy name O Lord. Secondly Those that against intent of Law and Canon privily compound for mens
confession which we are to be exhorted unto from the example of David if we desire to finde mercy with God as David did we must above all things be willing and ready to confesse our sins unto the Lord himselfe Of all the three kinds of confession that have beene commended unto us in the example of David this is the principall this all Gods people must strive to make most conscience of This is that kind of confession of sins that Gods Saints have most practised and found comfort in I acknowledged my sin unto thee saith David Psal. 32.5 I said I will confesse my transgressions unto the Lord. I will arise saith the prodigall Luke 15.18 and goe to my father and will say unto him Father I have sinned against heaven and before thee This is the confession which the holy Ghost in Scripture doth most urge and commend unto us and for one word he speaketh of the other two kinds he speaketh twenty of this Which is worthy to be observed that even by this one point wee may discerne how contrary the doctrine of the Church of Rome is unto the doctrine of the spirit of God in the holy Scriptures For what is that confession of sins that the Papists speake so much of in all their Catechismes which they urge as a matter of so great necessity which they call a Sacrament which they make one of the three essentiall parts of true repentance without which they say no man can receive absolution and remission of his sins nor entrance into the kingdome of heaven Surely it is not the confession of sins that is made unto God but that which is made in the eares of a Priest unto which they ascribe all this And though they cannot deny but that inward confession of our daily sins unto God is good yet neither doe they account it sufficient for any mans salvation nor doe they urge it as a matter of so great necessity or profit as the confession of sins to a Priest is Now of this confession of sins that is made unto the Lord there be two kinds For first we confesse our sins unto God both in our publike prayers ordinary and extraordinary that we make in the Congregation and in our private prayers likewise both ordinary and extraordinary And this confession of sins made unto God thus is doubtlesse both profitable and necessary to be used for it is a principall part of our prayer comprehended under the name of supplication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.1 and enjoyned us in the fift petition of the Lords prayer Mat. 6.12 as that indeed that maketh all the rest of our prayers the more acceptable unto God This is that kind of confession that is mentioned by Nehemiah 9.2 and enjoyned by Ezra 10.11 with this in our Liturgie according to the direction of the holy Scripture we begin our publike prayers and all Gods people that desire the benefit of the prayers of the Congregation should make conscience of this to come so soone to the Church that they may joyne with the Congregation even in that Secondly There is a confession of sins that we make unto God in secret when we have none other witnesse of it but the Lord himselfe And this is that which our Saviour chiefely commendeth unto his people under that direction which he giveth us Mat. 6.6 When thou prayest enter into thy closet and when thou hast shut to the doore pray to thy father which is in secret and verse 18. Shew thy selfe to fast and to be humbled for thy sins to thy father which is in secret And this is that confession of our sins unto God which we must labour to bring our hearts unto and even to exercise our selves unto it according to that phrase of the Apostle 1 Tim. 4.7 Exercise thy selfe unto godlinesse All other outward exercises of mortification as fasting and setting taskes of devotion unto our selves of reading so much saying over so many prayers confessing of our sins to a Priest have no such force as this to bring our hearts either to mortification or comfort but are like those bodily exercises of which the Apostle speaketh 1 Tim. 4 8. Bodily exercise profiteth little Now for the further enforcing of this exhortation and working in us all more conscience of this duty of confessing and bewailing our sins in secret unto God 1. I will give you certaine motives to provoke you unto it 2. I will shew you some helpes and meanes whereby you may be enabled to doe it And the motives shall be but three 1. From the necessity of this duty 2. From the conveniencie of it 3. For the fruit and benefit that is to be reaped by it And first for the necessity of it We know that all men the civilest yea the holiest man that is is bound to make confession of his sins to God So did Nehemiah Neh 15. and Daniel Dan 9.5.7.8 If wee saith the Apostle 1 Iohn 1.8 10. say wee have no sinne that is as is plaine by the antithesis that he maketh verse 9. if we cannot in our prayers to God finde in our selues sins to confesse unto him wee deceive our selves and the truth is not in us yea wee make him a lyar and his word whatsoever profession we make of it is not in us that is in our hearts wee receive it not wee beleeve it not Yea no man can have hope God will pardon his sin till he can bring his heart to confesse it unto God nor have so comfortable assurance of the pardon of any sin that he never yet particularly confessed and accused himselfe of before as he may have of the other For the promise of mercy at least of the comfortable assurance of mercy from God is made upon this condition Returne thou back-sliding Israel saith the Lord â—â—re 3.12 13. and I will not cause mine anger to fall upon you for I am mercifull saith the Lord onely acknowledge thine iniquity This is plaine in that prayer Solomon maketh for Gods people that should bee in captivity 1 King 8.47 50. If they shall bethinke themselves and repent and make supplication unto thee saying wee have sinned and have done perversly wee have committed wickednesse then heare thou their prayer and forgive thy people that have sinned against thee And thus runneth the promise also 1 Iohn 1.9 If we confesse our sinnes hee is faithfull and just to forgive us our sins If we confesse them we have assurance of the forgivenesse of them but not else Now every man hath some personall and particular siâ—s that cannot be confessed in any of the prayers that we make with others either in publike or private If any other man be our mouth to God he cannot confesse them because he knoweth them not 1 Cor. 2.11 What man knoweth the things of a man but the spirit of man that is in him If we our selves doe conceive the prayer we will not neither is it fit we should discover it before
singular gift and grace of God to bee able to confesse our sinnes aright Iames 1.17 Every good gift is from above Therefore Iob beggeth this of God Iob 13.23 How many are mine iniquities and sinnes make me to know my transgression and my sin Lecture XL. On Psalme 51.3 Novemb 14. 1626. IT followeth now that we proceed unto the second use and that is for direction to try whether wee have yet attained to this grace or no. And this is surely an use of as great profite and necessity as the former For if we will call to mind and consider 1. What promises God hath made to them that can confesse their sins aright 2. That no man can have assurance and hope to obtaine pardon of his sins till he confesse them 3. How farre many hypocrites have gone in making confession of their sins as we have seene in the examples of Pharaoh and Saul of Cain and Iudas it cannot be but it will worke in us a desire both to learne how we may confesse our sins in such a manner as wee may not loose our labour in it and how we may try and discerne whether we have gone any further in this duty and attained to more grace this way then ever any hypocrite was able to do Now there be five properties whereby a sincere confession of our sins may be differenced and distinguished from that which is counterfeit First The sincere confession of sins is particular Concerning this first property three cautions must be premised to prevent the mistaking of it First That may bee a good confession of sins which is made in generall words so that the heart of him that maketh it doe therein particularize with God Such was that of Gods people in their publike fast 1 Sam. 7.6 Wee have sinned against the Lord. And that of the Publican Luke 18.13 God bee mercifull to mee a sinner These words were very generall but the great affection wherewith they were uttered doth argue that in their heart and feeling their confessions were particular though in words they were not Secondly it is not possible for the best man in his confession to reckon up unto God and mention all his sins particularly Who can understand his errours saith David Psalme 19.12 and 40.12 They are moe in number then the haires of our hâ—ad Thirdly For hidden and unknowne sins a generall confession may suffice to give a man comfort and assurance of the pardon of them as we may see in that prayer of David Psal. 19.12 Cleanse thou me from secret faults Yet doth this remaine a certaine truth that one speciall property to distinguish the sincere confession from the counterfeit is this that it is particular so is not the other And this will appeare to you in foure points 1. All men are bound to do their best endeavour to know and find out their most secret sins that so they may lay them open in particular unto God This is plaine by that speech of the Prophet Lam. 3.40 Let us search and try our wayes What needs that but to find out sins that are unknown or forgotten And in that speech of Elihu speaking of a sinner humbling himselfe in confession of his sins Iob 34.31 32. Surely it is meet to be said unto God that which I see not teach thou me All men should beg this of God to discover to them their secret and unknown sins 2. The more particular a man can bee in the confessing of his sins the more of his sins hee can confesse against himselfe the more comfort he may have in his confession It is with us in our dealing with God in this case as it is in the clyent or patient that dealeth with his Lawyers or Physician for counsell the more particularly we know that a man dealeth with his lawyer in laying open his case unto him and with his Physician in discovering his disease unto him the more good he may receive from him yea the concealing of some one circumstance from them may oft times tend to a mans undoing Even so it is in our laying open our sins unto God the more particular we can be the better it will be for us This is plaine by that direction the Lord gave to the high Priest in the confession he was to make of the peoples sins upon the day of atonement Lev. 16.21 Aaron shall lay both his hands upon the head of the live goat the sacrifice that was to beare take upon him all the iniquities of Gods people as it is said ver 2. a most lively figure of Christ and of the sufferings which hee endured in his soule for our sins and confesse over him all the iniquities of the children of Israel and all their transgressions in all their sins 3. Vnlesse we can in our confessions mention some particular sins wherin we have offended God we shall never be able to performe this dutie feelingly and to the purpose See this in that commandement God giveth to his people for confession and the manner of it Iere. 3.13 Onely acknowledge that thou hast transgressed against the Lord thy God and hast scattered thy wayes to the strangers under every greene tree as if hee had said confesse thine idolatry See this property also in the confessions of Gods people commended to us in the holy Scripture Iudges 10.10 Wee have sinned against thee both because we have forsaken our God and also serued Baalim And 1. Sam. 12.19 Wee have added to all our sinnes this evill to aske us a King In this manner also did David confesse his sin in the time of the great plague 1 Chron. 21.17 Is it not I that have commanded the people to be numbred even I it is that have sinned 4. and lastly Though it be profitable for us as we heard the last day when we would humble our soules in the confession of our sins to call to mind and confesse unto God some of our most hainous sins As Paul did 1 Tim. 1.13 at many other times I was a blasphemer and a persecutor Yet that we may be particular enough in our confession it must not content us to do so but even those sins that seeme smallest as our worldlines peevishnes aptnes to surmise speake evill of others passionatnes choler evill thoughts formality in religious duties such like must also be remembred confessed and bewailed before God Davids heart smote him 1. Sam. 24.5 even for cutting of the skirt of Sauls garment Cain could confesse when God had charged him with it cry out upon his murder say his iniquity was greater then could be pardoned Gen. 4.13 but his hating envying of his brother because he had more grace then himselfe his formality want of faith feeling in the offrings he brought to God that he could not confesse or complain of So could Iudas confesse cry out of his grosse capital sin Mat. 27.4 I have sinned in betraying innocent blood but his covetousnes
his hypocrisie in comming with a bad heart to the Lords passeover which were the roots of the other he could not confesse complain of And indeed mens carelesnes in smaller sins is a great cause why God giveth men over unto foule and grosser sins Ps. 19.12 13. Cleanse thou me from secret faults keep back thy servant from presumptuous sins let them not have dominion over me then shall I bee upright and I shall be innocent from the great transgression They therefore that though they can say and confesse in grosse and generall that they are sinners yet cannot in particular say how or wherein they have sinned but are like to Nebuchadnezar Dan. 2.5 that could say he had dreamed and was troubled with it but what his dreame was he could not tell may justly suspect their confession not to be sincere but counterfeit Secondly The sincere confession is free and full without all desire to cloak or to extenuate and minse his sinne See this property also laid open in three points First The true confessour doth so lay open the hainousnesse and odiousnesse of his sins as it may appeare that he thinketh basely and vilely of himselfe for them I am vile saith Iob 40.4 See this in Solomons prayer 1 King 8 47 49 50. If they shall say wee have sinned wee have done perversly wee have committed wickednes as if they should say ô we cannot expresse how hainous our sins are then heare thou their prayer forgive them Such a confession was Pauls Acts 26.10 11. Many of the Saints did I shut up in prison when they were put to death I gave my voice against them I punished them oft in every Synagogue and compelled them to blaspheme and exceeding in madnesse against them I persecuted them going beyond my commission even unto strange cities and 1 Tim 1.15 Of whom I am the chiefe As if he had said No mans sin is so great as mine was Secondly To this end he weigheth the circumstances whereby his sin is aggravated and the hainousnesse of it encreased Thus did Daniel Dan 9.5.6 Wee have sinned and have committed iniquity and have done wickedly and have rebelled neither have wee hearkened to thy servants the Prophets As if he had said we haue sinned against great meanes of grace So Ezech. 9.7 9. in his confession aggravateth their sins by this circumstance that they had beene committed against manifold experiments they had had both of the severity and also of the mercy of the Lord. So it is said of Peter Mar. 14.72 that weighing that with himselfe he wept He could never have brought his heart to be so deeply affected with and humbled for sin if he had not weighed with himselfe the circumstances whereby it was aggravated No more can any of us certainely unlesse we take the like course Thirdly and lastly The true confessour presenteth himselfe before God as one that standeth wholly at his mercy and judgeth himselfe worthy of the curse and hatred of God for his sin It becommeth us when we goe to God to confesse our sins to come before him as Benhadads servants did unto Ahab 1 King 20.32 they came to him with ropes about their neckes as men judging themselves worthy to dye Thus did Daniel make his confession Dan. 9.7 O Lord righteousnesse belongeth â—nto thee but unto us confusion of faces As if he had said thou art righteous in all that thou hast done against us yea if thou shouldest confound us for ever thou shouldest bee righteous in that also So did the prodigall confesse Luke 15 21. Father I have sinned against heaven and in thy sight and am no more worthie to bee called thy sonne Now in this second property the hypocrite is also for the most part grosly defective for even when he seemeth most humbled and most willing to confesse against himselfe his wickednesse yet hath he a desire to hide somewhat to cloake and extenuate his sin and with the unjust steward Luke 16.6 for an hundred to set downe fifty Though he can confesse himselfe to be a sinner yet that he is an hainous sinner or in any great danger for any sin that he is guilty of that he cannot believe Sundry conceits he hath whereby he is apt to keepe his sins off from comming to neere his heart or lying too heavy vpon it Some few of them I will name unto you 1. Though I bee a sinner saith hee and have my faults yet am I not so bad as such and such I thanke God This conceit spoiled the Pharisee Luke 18.11 God I thanke thee I am not as other men are 2. Though I be a sinner saith he alas I cannot helpe it it is my nature I am flesh and bloud aswell as others I am not the first that did so neither shall I be the last who is it that doth not sin and for this he is apt to pervert the Scripture to his owne destruction Iames 3.2 In many things wee offend all 3. Though I have fouly fallen sometimes yet I thanke God it was not out of any disposition or liking I had in my selfe to that sin it was company that drew me to it Thus said Adam even to the Lord himselfe Gen. 3.12 The woman whom thou gavest me drew me to it 4. and lastly If he can lay the fault no where else he will to extenuate his sin lay it upon the deuill as Eve did Gen. 3.13 The Serpent beguiled mee and I did eate Whereas indeede our sin is our owne and no body in so much fault for it as our selves Iames 1.14 Every man is tempted when he is drawne away of his owne lusts and enticed From within saith our Saviour Marke 7.21 out of the heart of men proceed evill thoughts adulteries c. But let us all take heed of this subtilty of Satan and of this deceitfulnesse of sin and whensoever we goe to confesse our sins unto God let us remember what is said Pro. 28.13 He that covereth his sins shall not prosper Thirdly Sincere confession is hearty it is made with feeling and affection and is not verball and formall onely When we confesse our sins to God we must worke our hearts to doe it with feeling with hearts touched and troubled with sence of sin with shame and sorrow and indignation of heart against our selves for our sins O my God saith Ezra Ezr. 9.6 I am ashamed and blush to lift up my face to thee for our iniquities are encreased over our heads So the Publican in that confession which our blessed Saviour giveth such testimony unto Luke 18.13 for shame would not so much as lift up his eyes to heaven and in indignation against himselfe smote upon his brest So did Iob 42.6 I abhorre my selfe and repent in dust and ashes The true confessour feeleth his sin to be a burden to his conscience Mine iniquities saith David Psal. 38.4 are as an heavy burden too heavy for me to beare And surely this griefe of heart for
sin even without words is a more effectuall confession in the sight of God then all the most excellent words in the world without an humble heart Such as was Mary Magdalens of whom it is plaine by Christs answer to her Luke 7.48 He said unto her thy sins are forgiven that she had confessed and complained of her sins yet spake she never a word but wept and sobbed aboundantly verse 38 And on the other side this is that that maketh the confessions the hypocrite doth make of his sins odious unto God yea that maketh the confessions most of us make utterly fruitlesse and uncomfortable unto us that they are verball onely and from the teeth outward our hearts are not at all affected with that we say We declare our iniquities often unto God as David said he would doe Psal. 38.18 but wee leave out the other and I will bee sorry for my sin And what man would not thinke himselfe mocked and scorned by him that had done him wrong and will pretend a desire of reconciliation and confesse the wrong he had done him but without all shew of sorrow for it Fourthly The sincere confession is holy and honest joyned alwayes with an unfeigned hatred of sin and resolution to forsake it The true confessour doth as heartily desire to be disburdened and delivered from the power and dominion of his sins as from the sting and punishment of them Marke this in the confession that good Shecaniah maketh Ezra 10.2 3. Wee have trespassed against our God and taken strange wives now therefore let us make a covenant with our God to put away all these strange wives See this also noted by Elihu in the description that he maketh of a true confessour that humbleth himselfe before God Iob 34.31 32. Surely it is meet to bee said unto God I have borne chastisement I will not offend any more that which I see not teach thou mee if I have done iniquity I will doe no more This is also very observable in that antithesis that Solomon maketh Pro. 28.13 The covering of sin and not confessing it is enough he saith to bring Gods curse upon a man he that covereth his sin shall not prosper but the confessing of sin is not enough to obtaine mercy from God hee that confesseth and forsaketh them shall finde mercy And on the other side this doth greatly discover the hypocrisie of most men in the confessions they make of their sins to God 1. They confesse them but they forsake them not they returne with the dog as the Apostle speaketh 2 Pet. 2.22 greedily to those very sins which they seemed to loath and cast up Thus did Saul he confesseth his sin against David sundry times and that with teares 1 Sam. 24.16 17. and yet Chap. 26.2 he pursueth him againe as eagerly as ever he did 2. Yea many a man emboldneth himselfe to sin the more freely even by this because he is perswaded that by confessing his sin as the drunkard by his vomiting he shall be eased of all and freed from the burden of his sin This is the confidence that the dissolute Papist putteth in his confession and I would that none did so but they Surely the Lord in his justice doth use to punish an hypocriticall confession of sin this way even by giving men up to sin with more greedinesse after it then they did before See an example of this in Pharaoh Ye read of an ample confession he made of his sin Exod. 9.27 but verse 34. of the same Chapter you shall finde he became worse after that confession then ever he was before he sinned yet more saith the text and hardened his heart he and his servants Fiftly and lastly The sincere confession is filiall and groweth not from slavish feare but from love to God and hope of his mercy He goeth to God in confession of his sin not as the felon to the Iustice who knoweth if he confesse he shall die for it but as the sicke man to the Physitian who by laying open his griefe unto him looketh for health and comfort by it Thus did Daniel in that large confession he maketh Dan. 9.9 To thee O God belongeth mercy and forgivenesse though we have rebelled against thee Thus did Shecaniah Ezr. 10.2 We have transgressed against our God and have taken strange wives yet now there is hope in Israel concerning this thing So the prodigall though he had so despised and provoked and forsaken his father as he had done yet goeth in this manner and with this affection of heart unto him Luke 15.18 I will arise and goe to my father and will say to him Father I have sinned And indeed it is the spirit of grace onely that maketh us able to supplicate and confesse and humble our selves in a right and kindly manner As you may see Zach. 12.10 I will powre upon them the spirit of grace and of supplications and they shall looke upon me whom they have pierced and they shall mourne On the other side If a man never confesseth his sins but when it is extorted from him by some judgement of God by feare of death and damnation like the traitor that will confesse nothing but upon the racke though he crye never so much out of his sin then as you shall heare some on their death beds doe it is a shrewd signe that it is but counterfeit Thus did Pharaoh as wee have heard Thus did cursed Baalam when he saw the Angell stand before him with a drawne sword Num. 22.34 cry out I have sinned 2. If a man confesse never so much against himselfe and aggravate his sin yet if hee conceive not of God as of his father if he have not hope of mercy his confession is counterfeit So was Cains Gen. 4.13 And so was that of Iudas Mat. 27.4 Lecture XLI On Psalme 51.3 Novemb. 28. 1626. NOw followeth the second part of the verse the thing that moved David thus to confesse his sin to make supplication to God for the pardon of it My sin saith he is ever before me Where we must observe 1. That his sin was ever in his eye hee could not avoid the thinking of it nor put it out of his mind night and day at home and abroad at all times and in all places it was ever before him 2. That it represented it selfe unto him now not as it had done before but in the true proportion in that shape as it troubled disquieted his heart and gave him no rest till he had got further assurance of the pardon of it This he expresseth thus in another place Psal. 38.17 My sorrow is continually before me It was before him as a matter of sorrow And Ps. 38.3 There is no rest in my bones because of my sin And as a thorne in a mans joynt will force him to seeke to some that may get it on t so did his sin here by vexing and disquieting his heart drive him to God to
confesse and seeke pardon of it 3. That his sin did thus represent it selfe unto him and trouble him after God had pardoned it and reveiled so much to him by Nathan the Prophet The Lord hath put away thy sin saith Nathan to him 2 Sam. 12 13 thou shalt not dye 4. and lastly How came this to passe Surely his conscience being awakened by the ministery of Nathan did ever and anon lay his sin in his dish and put him in mind of it dogd him and met him in the face whither-soever he went and would give him no rest till it had driven him to humble himselfe before God and to get further assurance of the pardon of it Now from these points thus observed in this speech and example of David we have this to learn for our owne instruction That they that have truly repented cannot easily forget their sins but are apt to thinke oft of them and to bee much troubled for them See the proofe of this First In the generall profession the Church maketh Esa. 59.12 Our sins testifie against us for our transgressions are with us whither-soever we go whatsoever we are doing they are ever with us Secondly See it in sundry particulars Iob professeth of himselfe Iob 13.26 that the Lord made him to possesse the sins of his youth he could not leave thinking of them and being troubled with them And of David we oft read not in this place only but in sundry other places that he was oft in this case his sins were ever in his eye and thought â—sal 38 3. and 40.12 and 25.7 11 13. If any shall object that these examples prove not the point for these men were in trouble of mind who are apt to thinke more of their sins then they should doe I answer That even with such as God hath beene reconciled unto and who have had a comfortable assurance their sins have bin pardoned it hath bin thus their sins have beene ever before them they could not forget them See this in Paul who though he knew he had obtained mercy and pardon of that wrong he had done to Gods people before his conversion as himselfe professeth 1 Tim. 1.13 14. yet was that sin all the dayes of his life ever fresh in his memory and would not out and therefore ever and anon he doth take occasion to speake of it Acts 22.4 5 26.10 11. 1. Cor. 15.9 Gal. 1.13 Ephes. 3.8 1 Tim. 1 1â— When the Lord upon their repentance doth pardon the sins of his people their sins are then quite blotted out of his debt-booke as the Lord speaketh Esa. 43.25 and cast behind his backe Esay 38.17 hee remembreth them no more Iere 31.24 but though they bee pardoned that blotteth them not out of their remembrance nor causeth them to cast them behind their owne backs but they keepe them â—tiâ—l in mind and cannot forget them for all that So the Lord saith of his people Ezekiel 16.60 61. that when hee shall have stablished with them an everlasting covenant then they should remember their wayes and be ashamed and Ezekiel 36.27 28 31. when hee had said verse 27 28. I will put my spirit within you and ye shall bee my people and I will be your God he addeth verse 31. Then shall yee remember your owne evill wayes and your doings that were not good and shall loath your selves in your owne sight for your iniquities If any shall yet object The sins of David and Paul and of those people that Ezekiel speaketh of were hainous and grosse sins no marvell though such stucke long in their mindes and were before them But it followeth not from thence that all Gods people should have their sins in their remembrance alwayes and be troubled with them I answer That it hath beene thus not onely with such as have beene guilty of grosse sins but even with them that have lived most unblameably their sins have beene much in their minde and have beene ever before them they have thought of nothing more nor have beene troubled more with any thing then with their owne sins and corruptions Take two examples for this 1. Iohn the Baptist who though he had the worke of grace begun in him sooner then any meere man wee can reade of and were sanctified in his mothers belly Luke 1.44 As soone as the voyce of thy salutation sounded in mine eares the babe leaped in my wombe for joy yet were his sins and corruptions ever before him he was never without sight and sence of his sins or else he would never have said unto Christ as he did Mat. 3.14 I have need to bee baptised of thee 2. Paul even after his conversion had his sin ever before him and was much exercised with the sight and sence of his corruptions as you may see in that large complaint he makes Rom. 7.15 What I would that doe I not but what I hate that doe I verse 18. I know that in me that is in my flesh dwelleth no good thing and verse 23. I see a law in my members warring against the law of my minde and bringing mee into captivity to the law of sin and verse 24. O wretched man that I am You see all Gods people of all sorts such as have beene in affliction of minde and such as have had most comfortable assurance of Gods love such as have beene guilty of grosse offences and such as had lived most unblameably yet all of them have knowne sin by themselves and have much thought of their corruptions and beene troubled with them Now if we shall enquire into the grounds and reasons of this we shall finde three causes of it The first is their owne conscience which God hath set in the soule to be 1. A faithfull register to record all our doings and is therefore compared to a booke Reu. 20.12 2. To bee a faithfull witnesse against us Rom. 2.15 3. To be a controuler and censurer of us to rebuke and scourge us for our sins So it was said that Davids heart smote him diverse times 1 Sam. 24.5 2 Sam. 24.10 I speake not of all the offices of conscience but of those that concerne this matter in hand Now though every man hath this faculty placed in his soule and most men are never troubled with their sins though they have more sins recorded in those bookes then Gods servants have the difference ariseth from this that the consciences of most men are sencelesse and feared as the Apostle speaketh 1 Tim. 4.2 but the consciences of Gods people are sanctified as Paul saith of himselfe 2 Tim. 1.3 Heb. 13.18 and the image of God according to which they were first created is renewed in it to doe the offices that God placed it in the soule for their conscience is wakefull and quicke sighted and tender as the apple of the eye This we shall see in David his conscience was so wakefull that the least knocke would awaken it so soone as
Nathan came to him and knocketh at his heart though he had lyen asleepe so long yet his conscience wakeneth presently and he crieth out 2 Sam. 12.13 I have sinned So soone as Gad came to him with a message from God about the numbring of the people his conscience awakened presently and smote him for it 2 Sam. 24.10 And so was it with Peter the very looke of Christ wakened his conscience Luke 22.60 61. And as the regenerate mans conscience is wakefull so it is quicke sighted and tender also and can see and bee troubled with that another man will not as we see also in David 1 Sam. 24 5. The second cause of it is that they are more subject to affliction then other men and it is an usuall effect of affliction to bring mens sins into their remembrance that they had forgotten before As we see in the brethren of Ioseph whose troubles in Egypt brought the sin which they had committed against him twenty yeeres before as fresh into their remembrance as if it had beene but newly committed as you shall finde Gen. 42.21 So it appeareth by our Saviours speech to the sicke of the palsie Mat. 9.2 Sonne be of good cheere thy sins bee forgiven theee that his sicknesse brought his sins to his remembrance The third and last cause of this is the Lord himselfe he hath the chiefe hand in this it is he that keepeth the sins of his people ever in their eye and remembrance and will not suffer them to forget them It was the Lord that awakened the conscience of David hereby sending Nathan unto him 2 Sam. 12.1 It was the Lord that awakened the conscience of Peter by looking backe upon him Luke 22.61 It was the Lord that made Iob to possesse the sins of his youth Iob 13.26 And why dealeth the Lord thus with those whom he most dearely loveth that of all the people in the world they see most sins in themselves and are most troubled with them he setteth their sins ever in their sight and putteth them in minde of them Surely he doth this in much love Psal. 25.10 All the pathes of the Lord are mercy and truth unto his owne people He seeth this to be good and profitable for them many wayes Sixe principall benefits there are that Gods people receive by it First It reneweth and encrreaseth their repentance David did unfainedly repent of his adulterie and murder so soone as ever Nathan had dealt plainly with him as wee have heard 2 Sam. 12.13 and yet after that for many yeeres God followed him with many grievous judgements as he threatned 2 Sam. 12.10 11. and thereby did ever and anon bring those sins into his remembrance and put him in mind of them that he might repent better and more deeply for them This reason the Lord giveth Ezek. 20.43 There shall yee remember your wayes and all your doings wherein yee have beene defiled and ye shall loath your selves in your owne sight for all your evils you have committed And this is certainely one great benefit that commeth to us by the remembring of our old sins For wee are all farre short in repenting of them in that measure as we ought and according to the measure of our repentance shall our comfort and the assurance of the pardon of our sins be in the end As they that sow in teares shall reape in joy Psal. 126.5 Sound repentance and sorrow for sin will bring sound joy so proportionable to a mans seednes shall his harvest be plentifull repentance will bring plentifull joy a scant repentance scantnesse of comfort Secondly By this meanes God keepeth us humble and low in our owne eyes and preserveth us from pride and too good a conceit of our selves Thus dealt the Lord with blessed Paul 2 Cor. 12.7 Left I should bee exalted above measure through the abundance of the revelations there was given unto mee a thorne in the flesh the messenger of Satan to buffet me lest I should bee exalted above measure And what was this thorne in the flesh the messenger of Satan Surely some inward corruption that Paul felt in his owne heart which Satan stirred up in him And why did God discover this corruption of his heart vnto him why did God keepe him so long in the sight and sence of this his corruption he prayed thrice that is many times to get it removed and could not He telleth us and repeateth it twice in that verse as a thing worthy to be observed Lest I should be exalted above measure This use the Church professeth she made of it Lam. 2.19 20. Remembring mine affliction and my rebellions as Montanus and Leo Iudae render the word the wormewood and the gall that is the bitternesse and sorrow that I found in it my soule hath them still in remembrance and is humbled in mee And surely this is no small benefit we get by being well acquainted with our sins and thinking much of our owne corruptions We are all to apt if we be a little better in birth or in gifts or in riches or in beauty or in knowledge or in profession then others to be proud of it O what Lucifers would we be if the Lord should not now and then cast our owne dung into our faces and effectually discover to us our sins Surely God doth us in this a great favour as he did unto Paul for nothing would make our soules more odious unto God then pride nothing more amiable in his eyes then humilty will doe according to that of the Apostle Iames 4.6 God resisteth the proud and giveth grace to the humble Thirdly By this meanes God maketh his servants flye to the throne of grace and breedeth and nourisheth in them an appetite â—n hunger and thirst after Christ in the word and Sacraments and maketh them to prize his favour in Christ above any thing in the world The proofe of this we see heere in David what made him heere to flye to God and to cry to him so earnestly for mercy Why hee telleth us heere in the text his sin was ever before him This effect had the knowledge and sence of sin in Paul at his first conversion when Christ had discovered his sin unto him though it were in a most terrible manner it drave him to seeke mercy of God by prayer as Christ told Ananias Acts 9.11 Goe to him for behold he prayeth And indeed none but they that have an effectuall knowledge and sence of sin will goe to God with any constancy or fervency of spirit How few and how cold and formall will our prayers be if we have no sence of our sins When David had said Psal. â—4 17 The righteous crie and the Lord heareth them he telleth in the next words ver 18. who be those righteous ones that use thus to cry unto God in their prayers that is to say those that are of a broken heart and contrite spirit This hunger and thirst after righteousnesse our
Saviour mentioneth as a naturall effect and consequent of that poverty of spirit and mourning for it that is in his people Mat. 5.3 6. This was that doubtlesse that made Paul set such a price upon Christ to count all things but dung that hee might win Christ that he might be found in him that he might know him and the power of his resurrection as he professeth of himselfe Phil. 3.8 10. This was that that made David to thirst and long after Gods Sanctuary and ordinances as hee did Psal. 27.4 he made this his onely suit and 42.1 2. he cryeth out my soule panteth after thee O God my soule thirsteth for God for the living God when shall I come and appeare before God These men as you have heard were much exercised with the sight and thought of their sins and corruptions and this is certainely an inestimable benefit to have our stomacke and appetite to this food preserved in us For so our Saviour saith of such Mat. 5.6 that they are in a happy case and giveth such a reason of it as may put all out of doubt for they shall be satisfied Fourthly By this meanes God maketh his people heartily and unfainedly thankefull for his mercy in Christ able to relish the sweetnesse that is in it which none can doe but they that have a sound sight and sence of their owne sins and corruptions This made Christ so deare and sweet to that poore woman Lu. 7.38 Shee washed his feet with her teares she wiped them with her haire she kissed them she annointed them surely she loved Christ so dearely because many sins were forgiven her ver 47. her sins were still fresh in her remembrance This we may also see in the holy Apostle who when he had mentioned at large the knowledge and sense he had of his own corruptions Rom. 7. â—5 he suddenly breaketh forth in these words I thanke God through Iesus Christ our Lord. As if he had said O wretched man that I am so full of sin corruption what would become of me were it not for Christ What cause have I to praise God for his mercy in Christ for shewing any respect unto me for preserving and upholding of me So when he calleth to mind his old sin 1 Tim. 1. see how he taketh occasion thereby to magnifie the mercy of God towards him 1. In the beginning of his speech verse 12 13. I thanke Christ Iesus our Lord for putting mee into the ministery who was before a blasphemer and a persecutor 2 In the conclusion of his speech ver 17. Now unto the King eternall immortall invisible the only wise God be honour and glory for ever and ever Amen Fiftly By this meanes God keepeth his children in awe and maketh them fearefull to sin by setting their sins they have formerly committed before them and giving them an effectuall sight and sense of them The Apostle maketh this a fruit and effect of godly sorrow 2 Cor. 7.11 This very thing that ye have bin sorrowfull after a godly sort see what care it hath wrought in you Certainly the man that hath a true knowledge and sense of his sins will be afraid to sin againe the burnt child will dread the fire On the other side a man that is past feeling hath no sense of sin will be ready to give himselfe over unto lasciviousnesse to worke all uncleannes even with gredines as the Apostle speaketh Eph. 4.19 Sixtly and lastly The Lord by this meanes maketh his people charitable and pitifull towards their brethren that do offend and keepeth them from cruelty and rigour in censuring of others He that is well acquainted with the corruption of his own heart will be far from judging any one to be an hypocrite or void of grace because he seeth many frailties and faylings in him Speake evill of no men saith the Apostle Tit. 3.2 â— but shew all meekenesse to all men for we our selves were sometimes foolish and disobedient deceived serving divers lusts and pleasures And our Saviour telleth us Mat. 1.5.3 that the cause why hypocrites are so apt to judge and censure others even for-motes they spie in them is because they discerne not the beames that is in their owne eyes Lecture XLII On Psalme 51.3 Decemb. 5. 1626. IT followeth now that we proceed to the uses that this Doctrine serveth unto And they are principally two 1. For exhortation and 2 For reproofe And for the first The use of exhortation It serveth to perswade us that we would be afraid of sin and take heed of it This is certainly a duty that wee all neede oft to bee put in mind of and exhorted unto It would be a matter of unspeakeable use and benefit unto us if we could be afraid of sin We shall never be able to keepe our selves from the danger of any sin till we can esteeme of sin as of a mortall enemy and bee afraid of it The godly man is described by this property Eccle 9.2 that he feareth an oath he is afraid of sin Now there is great force in this Doctrine to perswade us to bee afraid of sin and to take heed of it Even the consideration of the after-thoughts we shall one day have of our sins and the trouble that our owne consciences will put us unto for them The force that there is in this Doctrine to perswade us unto this duty will appeare to us in foure points First Our conscience will be apt to bring our sin into our remembrance to set it before us and to accuse us for it Though we sin never so secretly could be most certaine that it should never bring us to any shame or punishment in this world yet can we not be secure from the accusation of our own conscience we cannot be certaine we shall never heare of it againe When we have done with our sin it will not have done with us but when the pleasure of it is quite gone we know not how soone nor how oft our conscience will be apt to bring it into our remembrance to lay it in our dish upbraid us with it Thus we see it did with David here his sin he saith was ever before him Thus it did as we heard the last day with Iosephs brethren twenty yeares after their sin was committed Genesis 42.21 Thus it did with Iob 13.26 he possessed the sinnes of his youth Secondly Our conscience will bee apt not onely to bring our sin into our remembrance but also to smite us and wound us for it So it is divers times said of David 1 Samuel 24.5 and 2 Samuel 24.10 that his heart did smite him When our sin is thus brought into our remembrance and set before us by our conscience it will appeare unto us in another fashion and shape then it did before when we first knew it When it first came unto us to tempt and allure us it came like a friend and did looke amiably and pleasantly upon us It promised us
great pleasure or great advantage if we would yeeld unto it Sinne deceived mee saith Paul Rom. 7.11 and so slew me But when it shall be brought againe by our conscience into our mind and set before us it will appeare unto us as an enemy and a tormentor and the sight of it will be grievous and terrible unto us It is therefore fitly resembled by the harlot Solomon speaketh of Proverbs 5.3 4. The lips of a strange woman drop as an hony combe there is the first comming of sin when it commeth to tempt and allure us but what followeth Her end is bitter as worme-wood sharpe as a two edged sword There is the second comming of sin into our mind when it commeth to accuse and torment us It is like unto those locusts Iohn saw in his vision and whereby he doth testifie and represent the Popish fryers and Iesuites Reve. 9.7.8.10 Their faces were as the faces of men and their haire as the haire of women There is the shape that sin appeareth in when it first representeth and offereth it selfe unto us but their teeth were as the teeth of Lyons and they had tailes like unto Scorpions and there were stings in their tayles There is the latter comming of sin and the bitternesse and anguish it will put us unto when our conscience shall set it before us and accuse us of it And certainly no paine or anguish in the world in comparable to that which the strokes and wounds of the conscience will put a man unto A wounded spirit who can beare Pro. 18.14 To have unquietnes at home to have her unquiet with thee that is continually with thee at board and in bed is justly estemed one of the greatest miseries in this life Solomon compared it Pro. 19.13 to a continuall dropping that will wast the hardest stone in the world But to have our own conscience brawle and exclaime and be unquiet with us is a misery unspeakably greater then the former can be O then let us be afraid to sin even in this respect because our conscience will be so apt to fall out and be unquiet with us if wee do so apt to cast it in our teeth to accuse yea to smite and wound us for it Thirdly The time when our conscience will begin thus to set our sins before us thus to rebuke to check and wound us for them or when it hath once begun when it will make an end or in what degree or measure it will doe it no man but God alone that setteth it a worke doth know This kind of affliction as all other is is compared to a cup or potion Mark 10.39 Ye shall indeed drinke of the cup that I drinke of Now this cup the Lord keepeth in his own hana as it is said Ps. 75.8 he powreth out of the same Every man shall drinke of this cup when the Lord seeth good to minister it and hee shall drinke of it in that measure as the Lord shall see good to appoint But no man hath cause to looke for any long truce with his conscience or that i will give him any long day If thou dost not well saith the Lord to Cain Gen. 4 â— sin that is the punishment and sting of sin lyeth at the doore that is is neere even at the doore as the same phrase is rendred Mat. 24.33 Fourthly and lastly There is no comparison betweene the pleasure or profit that any sin can yeeld us and the anguish and paine which our conscience will put us unto when it shall accuse and smite us for it 1. The pleasure and joy that sin yeeldeth us is but overly in the faâ—e rather then in the heart as the Apostle speaketh 2 Cor. 5 1â— There is no soundnesse in it it is mixed for the most part with inward gripings Pro. 14.13 Even in laughter the heart is sorrowfull But the sorrow and anguish that our conscience will put us unto when it accuseth and smiteth us for si◠ô that is a soaking and deep sorrow It is bitter and reacheth unto the heart as the Prophet speaketh Ieremy 4.18 2. The pleasure or profit that any sinne can yeeld us is but momentany and of very short continuance That made Moses make so light account of all the pleasures of sin because he knew they endured but for a season Heb. 11.25 They are therefore compared Eccl. 7.6 to the crackling and blaze that thornes make under a pot But the sorrow that sin will bring us unto when our conscience shall charge us with it is durable and no man knoweth how long it will last That sin that may bee committed in an houre or in farre lesse space may cost a man deepe sorrow and griefe of mind all the dayes of his life after For a conclusion therefore of this first duty that from this doctrine wee are exhorted unto certainly if we could rightly consider of this worke of our conscience how apt it will be when God shall awaken it to bring our sins to our remembrance in this manner as you have heard of it would make us afraid to sin See the truth of this in three notable examples The first is of Iob. My righteousnes saith he Iob 27.6 I hold fast and will not let it go yea he professeth ver 3 4. All the while my breath is in me and the spirit of God 〈◊〉 in my nostrils my lips shall not speake wickednes nor my tongue utter deceit And why so My heart shall not reproach me so long as I live As if he had fail I will not give my conscience occasion to brawle with me whatsoever I doe I will have care to keepe peace there The second is of Abigal that wise and gracious woman who perswadeth David not to revenge himselfe of her husband Nabâ—l by this argument 1 Sam. 25.30 31. It shall come to passe when the Lord shall have apâ—ointed thee ruler over all Israel that this shall bee no griefe to thee nor offence of heart unto my Lord either that thou hast shed blood causelesse or that my Lord hath avenged himselfe As if shee had sayd if thou shou'dst doe it thy conscience will be apt one day to checke and smite thee for it even when thou shalt be King and in thy greatest pompe doe it not therefore that thou mayst prevent the accusation of thy conscience The third is of Paul who giveth this reason why he was so afraid of every sin whether it were against the first or second table even the care he had to keepe his conscience cleare and quiet Act. 24.16 Herein do I exercise my selfe to have alwayes a conscience void of offence towards God and towards men And so much of the first use that this Doctrine serveth unto Secondly it serveth for reproofe of such as never thinke of never are troubled with any of their sins they could never say as David doth here my sin is ever before me Of this sort the world is full in all places Observe
the truth of this in three degrees First the greatest part of men were never troubled in their mind for any sin in all their lives yea the greatest sinners are of all men least troubled in mind for sin They are not in trouble saith the Psalmist Psal. 73.5 as other men Nay their conscience is so senslesse so fast asleep as nothing will waken it Such thundring Sermons they oft heare as one would think might break the rockiest heart that is and yet they never stirre these men But they are like Iudas who though he heard Christ so speake of his sin as made all his fellowes exceeding sorrowfull Mat. 26.22 though he heard him so particularly apply his speech as he could not choose but understand hee was the man hee meant for our Saviour said Iohn 13.26 Hee it is to whom I shall give a sop when I have dipped it and when hee had dipped the sop hee gave it to Iudas And when hee asked Christ as the rest had done Master is it I Christ said unto him Thou hast said Mat. 26.25 Though he had heard Christ with his powerfull voice denounce that fearefull woe against him Mat. 26.24 Woe unto the man by whom the sonne of man is betraied it had beene good for that man if hee had never beene borne Yet did not all this move him one whit but hee became worse and worse after all this Iohn 13 27. After the sop Satan entred into him And alas how many have we that are like to Iudas in this point No sermon will move them nay the Lord oft times layeth such stroakes upon them scourgeth them with such afflictions as one would thinke might pierce the most seared conscience in the world and bring their sins unto remembrance and yet you shall see these men when they are most vexed with paines and diseases in their bodies with troubles and perplexities in their outward estate yet as quiet in their consciences as free from all remorse and trouble of mind for sin yea as confident of Gods love toward them in Christ as the holiest man in the world So God speaketh of Israel Hos. 8.2 3. When they had cast off the thing that is good and for that cause the enemie the Assyrian should pursue them yet even then in that great affliction they should crye unto God My God we know thee Certainely this is the case of many a man no afflictions will awaken their consciences even upon their death beds you shall not be able to perceive that any of their sins doe trouble them but even as Iob speaketh Iob 21.23 they are wholly at ease and quiet that is wonderfully quiet in their conscience The strong armed man keepeth the pallace as our Saviour speaketh Luke 11.21 and all his goods are in peace Secondly Nay many though they can be content in generall to confesse that they and all men are sinners yet can they not discerne any particular sin to charge themselves withall and if any other man should charge them with it they would be ready to justifie themselves as Ephraim did of whom the Prophet speaketh Hos. 12.7 8 who though he were as a false merchant and the ballances of deceit were in his hand he used deceit in his weights and in his measures yet he justifieth himselfe and saith in all my labours and tradiâ—g they shall finde none iniquity in me which is sin As if he had said Though I have done a little wrong sometimes to men in my trading in my weights and measures and shewed my selfe my crafts-master in making my wares seeme better then they were tush that is nothing all of our trade doe so and must doe so or else we could not live tush that is no sin Alas the world is full of such blind wretches as being notorious sinners yet doe secure and blesse themselves in their estate even upon this ground that they know nothing by themselves that deserveth to be counted a sin at least a mortall sin They are Papists in this as in many other point either they have no sin at all or if any none but veniall sins These mens case is notably set forth by the Lord Ier. 2.34 35. In thy skirts is found the bloud of the soules of the poore innocents I have not found it by secret search but upon all these As if he had said Every thing that was about them their garments their houshold-stuffe their faire houses c. were monuments of and carried the print of their oppression see how grosse sinners they were and yet in the next words marke their extreame blindnesse and security yet thou sayest because I am innocent surely his anger shall turne from mee In times of greatest danger they feared nothing out of this conceit that they were so innocent But what followeth Behold I will plead with thee because thou saist I have not sinned Nay thirdly The most men count it a great happinesse to forget their sins and never to thinke of them and therfore they even study the art of oblivion in this point shunning all meanes carefully that might bring their sinnes into their remembrance as Ahab did Micajahs ministery 1 Kings 22.8 and Felix Pauls Acts 24.25 and they greedily hunt after all the meanes they can devise or thinke of that they may put their sinnes out of their thoughts According to that speech of Solomon Ecclesiast 7.4 The heart of fooles is in the house of mirth Now unto these men I have three things to say First If Iob and David and Paul were in a blessed estate then must the case of these men surely be most miserable Their sin as we heard the last day was ever before them came oft into their remembrance troubled their minds much and thou never thinkest of any of thy sins art never troubled with any such matter They counted it a great happinesse to have such friends to heare such ministers as would rouse and waken their sleepy consciences put them in mind of their sins Ps. 141.5 Let the righteous smite me and let him reprove me Yea they prayed to God for this Iob 13.23 Make me to know my transgression and my sin And thou cryest God blesse me from such preachers that should so disquiet my mind Secondly the blindnes and senslesnes of thy conscience is no such benefit as thou imaginest O no it is a fearefull judgement curse of God upon thee for it maketh thee unable to repent it keepeth thee from all comfort and benefit by Christ Ioh. 12.39 40. Therefore they could not beleeve because as Esaias saith he hath blinded their eyes hardned their hearts left they should be converted and I should heale them This is a judgement wherby God punisheth other grievous sins and of all punishments the most fearefull Psal. 81.11 12. My people would not hearken unto my voice Israel would none of mee so I gave them up to the hardnes of their hearts As they did not like to retaine God in their knowledge saith
the Apostle Rom. 1.28 God gave them over to a reprobate mind This is of all the judgements of God the most admirable and dreadfull to see what meanes God giveth to wicked men to awaken their consciences how senslesse they remain still To see men smitten of God as I shewed you Iudas was whom no ministery could stir or as Pharaoh or Ieroboam whom no judgments could move Thus speaketh the Lord of this judgement Stay your selves and wonder saith the Lord Esa. 29.9 Why what should they stay themselves to consider and wonder at Surely at this judgement that was upon the Prophets and rulers and people of that time They are drunken saith he but not with wine the Lord hath powred out upon you the spirit of deep sleep and hath closed your eyes This is the admirable judgement when all is done Let no man therefore any longer account it a blessing to have a senslesse conscience that will never put him in mind of his sins nor checke him for them but account it a great favour of God to have a wakefull and a tender conscience and pray with the Prophet Psal. 13.3 O Lord my God lighten mine eyes lest I sleep the sleep of death that deep and deadly sleep of a benummed and senslesse conscience Remember and beleeve that saying of Solomon Pro. 28.14 Blessed is the man that feareth alway but he that hardeneth his heart shall fall into mischiefe David had never as we see here humbled himselfe thus and run to Gods mercy-seat sued for pardon so fervently as he did if his conscience being awakened had not thus set his sins before him Six great benefits I told you of the last day that Gods people receive by the wakefulnesse and tendernesse of their conscience that puts them oft in remembrance of their sins You will object It cannot surely be esteemed a mercy but a judgement and tentation to have mine old sins brought oft into my remembrance which I have long since repented of and obtained assurance of the pardon of I answer Yes it is profitable to remember and thinke oft even of those sins as wee heard the last day in the proofe of the Doctrine that thou mayest increase the assurance of the pardon of those sins both 1. by examining the truth of thy repentance for to haue ceased long from those sins will not argue thou hast truely repented and 2. By renewing and encreasing thy humiliation for them But if we should much busie our selves with calling our sins to minde and musing of them it would bring us to despaire and deprive vs of all comfort I answer 1. the sight of thy sins how hainous soever they have beene and sorrow for them may stand well enough with true faith and confidence in Gods mercy many have had deepe sence of their sins that have also had sound faith A man may see in himselfe aboundant matter of sorrow and feare and yet discerne even at that time more matter of comfort and joy in the Lord. Thus Daniel did Dan. 9.8 9. O Lord to us belongeth confusion of face to our King to our Princes and to our fathers because we have sinned against thee to the Lord our God belonge mercies and forgivenesses though wee have rebelled against thee Serve the Lord with feare saith the Psalmist Psal. 2.11 and rejoyce with trembling And it is said of the two Maryes Mat. 28.8 that they departed quickly from the sepulcher with feare and great joy 2. Yea a man is never so fit to admire and take comfort in the mercy of God as when he seeth the multitude and odiousnesse of his owne sins Never did Paul so rejoyce in Gods mercy as when he had most sence of his owne sins as is evident 1 Tim. 1 12.-15.3 The sight of thy sins so long as it is joyned with a godly sorrow and hatred of them a desire of reconciliatiō with God so long as it driveth thee to acknowledgement humbling thy selfe before God is not the way to desperatiō but unto sound comfort It is the unwillingnesse of men to see and acknowledge their sins that bringeth despaire and not their willingnesse to doe it as we may see in David While he kept silence his bones waxed old through his roaring all the day long Psal. 32.3 But what course tooke he to finde comfort See ver 5. I acknowledged my sin unto thee and mine iniquity have I not hid I said I will confesse my transgressions unto the Lord and thou forgavest the iniquity of my sin It is a mans putting of his mouth in the dust that giveth him hope of mercy Lam 3.29 The afflicted and poore in spirit trust in the Lord Zach. 3.12 But how can this be will some say that it should be such a blessing to have a tender conscience that is so apt to put a man in mind of his sins seeing the conscience when it accuseth a man useth also to smite and wound him as it was with David 1 Sam 24.5 and that there is no paine or anguish in the world comparable to that which the strokes and wounds of the conscience put a man unto Pro. 18.14 A wounded spirit who can beare I answer 1. If thou wouldst waken thy owne conscience by a due examination of thy owne wayes and calling thy sins to thine owne remembrance it would be lesse bitter and painefull to thee then if by this neglecting thy selfe thou put the Lord to doe it 1 Cor. 11.23.31 Let a man examine himselfe for if we would judge our selues we should not be judged It is a fearefull thing to fall into the hands of the living God Heb. 10 31. 2. I answer that it is true indeed a tender and wakefull conscience will put a man to paine and trouble but the paine and trouble that driveth a man to God as Davids did here is a wholesome and medicinable paine a meanes to keepe us from those paines and sorrowes that are everlasting Of this kinde of chastisement which the conscience giveth us that may bee said which Paul saith of all Gods chastisements Heb 12.11 No chastisement for the present seemeth joyous but grievous neverthelesse afterward it yeeldeth the peaceable fruit of righteousnesse to them that are exercised thereby The third and last thing I have to say to these sencelesse men is this that the state they are now in will not last alwayes Certainely that conscience that is now so dead asleepe will one day awaken and doe his office by setting thy sins before thee either to drive thee to God by repentance as it did David here or to drive thee to the Devill by desperation as it did Cain and Iudas That which Moses said to the two tribes the halfe Num. 32.13 may be sayd to euery secure and dead hearted sinner Yee have sinned against the Lord and bee you sure your sinne will find you out Thine owne wickednesse shall correct thee saith the Lord by the Prophet
also an offence against man I answer Ceatainely it was a grievous offence even against man and not against the Lord onely First Against himselfe against his owne body He that committeth fornication sinneth against his owne body 1 Cor. 6.18 Against his owne peace and the comfort of his life for because of these sins the sword neuer departed from his house God raised up evill against him out of his owne house as the Lord threatned by Nathan 2 Sam. 12.10 11. But chiefly against his owne soule Pro. 8.36 He that sinneth against me wrongeth his owne soule O what wounds did he give to his owne soule by these sins Secondly His sin was a grievous offence against his neighbour and that sundry wayes and not against the Lord onely 1. He wronged Vriah in an high degree by the adultery he committed with his wife He that committeth this sin doth his neighbour greater wrong then if he had robbed and spoiled him of all other his goods and possessions whatsoever In which respect the Lord hath in the Decalogue placed the commandement against adultery as a greater commandement before that against theft Exod. 20.14 15. And Solomon Pro. 6.30 35. maketh the adulterer a far worse man then a thiefe and giveth this reason for it among other that the thiefe may make satisfaction to a man for the wrong he hath done him so cannot the adulterer doe 2. He wronged the whole Common-wealth by endangering it and laying it open to the wrath of God by his foule sins For thus hath the Lord beene wont for the sins of Kings and Princes to plague all their subjects grievously See what a famine God brought upon the whole land for the sin of Saul 2 Sam. 21.1 So Ahaz by his sins is said to have brought Iudah low and to have made it naked because hee transgressed sore against the Lord 2 Chron. 28 19. So the evill that Manasseh did in Ierusalem is said to be a chiefe cause of the captivity Ier. 15 4. though Manasseh himselfe were dead and buried long before yea though he had unfeinedly repented before hee died But what need wee to seeke further for examples to cleere this point then to David himselfe What a plague did hee bring upon the whole land by a farre lesse sin of his then these were that he had now committed even by his commanding the people to be numbred 2 Sam. 24.15 And to these very sins that now he committed all the blood of his owne subjects that was shed and all the civill warre and sedition that was raised both in the rebellion of Absalom 2 Sam. 15.12 and 18.7 and of Sheba the son of Bichri 2 Sam. 20.2.14 was to bee imputed So great cause have all Gods people to pray heartily unto God for their Princes according to the example of the Church Ioh. 1.17 Psal. 20.1 4. and 72 1. and the expresse commandement of God 1 Tim. 2.1 2. And so great cause have we also to give hearty thankes unto God for giving us good Kings and governours that rule us in the feare of the Lord as Huram did for Solomon 2 Chron. 2.11 12. 3. Besides this he had by his murder in a higher degree wronged not Vriah onely and those that were slaine with him 2 Sam. 11.17 but all their friends also and kinsfolke that were left alive who were bound in conscience to esteeme this such a wrong as they might take no satisfaction for it as is plaine Numb 35.31 4 and lastly The sin that he committed reached not onely to the murdering of the bodies of many men but to the destruction of the precious soules of all them that were drawne into fearefull sins by his meanes 1. Of the soule of Bathsheba whom he drew to whordome 2 Sam. 11.4 2. Of the soules of all those servants of his whom he used as his panders and bawdes for the effecting of his lust 2 Sam. 11.4 3. Of the soule of Ioâ—b whom hee made his instrument for the murdering of Vriah and the rest 2 Sam. 11 15.16 4. Of the soules of those enemies of the Lord to whom he gave occasion to blaspheme his most holy name 2 Sam. 12.14 For though all these that by his meanes were drawne to these foule sins did not perish eternally for of Bathsheba it is certaine that shee repented yet was that no thanke to him who had given their soules a mortall wound and cut the throat of them though the mercy and skill of the heavenly Chirurgion kept them from perishing of those wounds Thirdly and lastly The sins that he committed were so farre from being an offence against the Lord onely that indeed they were not directly and immediately committed against the Lord but against man onely for they were sins not against the first but against the second table of the commandements of God Then the second question is this Did he then thinke that though by these sins if they had beene committed by an other person great offence had beene done unto men yet being done by him no man could complaine because a King hath that absolute power as whatsoever hee doth to men hee can doe them no wrong I answer No verily David was far from all such conceits Such thoughts might well beseeme such a Princesse as Iesabell was who though her husband Ahab was no King unlesse he might doe what he list unlesse he might by force contrary to law take away Naboths vineyard 1 King 21.7 Dost thou now governe the kingdome of Israel But David was not such a Prince He knew well enough the charge that God had given in his Law concerning the King that should raigne over his people Deut. 17.18 19 20. 1. He must have the booke of the Law ever with him and acquaint himselfe well with it 2. He must governe his subjects according to Law and not turne aside from it either to the right hand or to the left 3. He must take heede his heart be not lifted up above his brethren to despise them or thinke he might use them as hee listed He was not ignorant of that charge that God had given unto him in particular when that he was first made King which he mentioneth 2 Sam. 23.3 The God of Israel said the rocke of Israel spake to me he that ruleth over men must bee just ruling in the feare of God He knew therefore full well that notwithstanding any royall prerogative he had that which he had done to Vriah and the rest though they were his subjects was a shamefull wrong as Nathan also in his parable had shewed it to be 2 Sam. 12.4 The third question is How then if he knew his sin was a wrong and offence against man and not against the Lord onely did it not in that respect trouble him at all at this time now he seeketh pardon and peace with God or are these words thus to be understood as if he should say Against thee thee onely have I sinned as for
any offence I have committed against men or wrong I have done to them I regard it not that never troubleth me I answer No no it was farre from him to thinke so The wrong hee had done to men by these his sins did trouble his conscience at this time exceedingly as appeareth in the 14. verse Deliver mee from blood-guiltinesse O God thou God of my salvation From bloods it is in the originall in the plurall number The blood of Vriah and of all that were slaine with him lay heavy upon his conscience Nay he knew full well he could have no hope to finde mercy with God at this time by his prayer if hee had not beene troubled in conscience for the wrong hee had done unto men by his sin nay if hee had not unfainedly desired to the utmost of his power to give them satisfaction and make them amends for the wrong hee had done unto them Wee know the rule of Christ which is doubtlesse a morall law and was well knowne to David and written in his heart Mat. 5.23 24. If thou bringest thy gift to the Altar and there remembrest that thy brother hath ought against thee leave there thy gift before the Altar and goe thy way first be reconciled to thy brother and then come and offer thy gift Hee knew full well that the wrong that is done to the basest subject or tenant or servant that any man keepeth will cry to God for vengeance against him and that God will not be appeased till satisfaction be made or at the least endeavoured to be made to the party that was wronged by him When the blood of the poore Gibeonites was unjustly shed by Saul God would not be appeased with the land till the Gibeonites though they were but poore snakes and slaves had satisfaction given unto them as you may read 2 Sam. 21.1 3. Now followeth the fourth and last question Why then doth he say heere that he had sinned onely against the Lord Why doubleth hee his speech thus pathetically Against thee thee onely have I sinned I answer His words are to be taken as spoken not simply but comparatively As if he had said Though by my sins I have many wayes offended against man and wronged him yet the wrong I have done in this to any man is nothing in comparison of the wrong the dishonour the contempt I have done to thy Majesty Though I bee deepely wounded for the wrong I have done to men by my sin yet the griefe and trouble of minde I conceive for that is nothing in comparison of that anguish I finde in my soule for my despising of thee and that light account of thee and of thine eye that hath beene vpon me By the like phrase the captivity is called Ezek. 7.5 An evill an onely evill that is the greatest evill that ever befell that nation So then the Doctrine that ariseth from these words thus opened is this That the offence we have done to God by our sin though it bee not the onely yet it is the chiefe thing above all other that should make us to hate sin and to mourne for it Two branches you see there are of this doctrine and both of them grounded upon that which you have now heard observed unto you in this example of David 1. It is not the onely cause why sin is to bee hated and mourned for 2. It is yet the chiefe cause of all other The former branch shall be confirmed unto you in two points First The very consideration and respect we have to the evill consequents of sin and the punishments that God hath threatned in his word and doth daily exercute upon us for sin may be a just cause even to a faithfull and good soule to move him to be afraid of sin and to hate it and mourne for it If the tokens we discerne of judgements imminent over the nation bring our sins into our remembrance and breed feare and sorrow in us for them as they are apt oft to do with sundry of Gods best servants that is no signe of an heart void of faith David professeth it was so with him Psal. â—19 120 My flesh trembleth for feare of thee and I am afraid of thy judgements Iosiah is commended of God even for this 2 King 22 19. Nay it is no evill signe to be afraid of sin and troubled with feare and griefe for it by the thoughts wee have of our death and of the judgement to come and even of hell it selfe Knowing the terrours of the Lord saith Paul having spoken of the judgement to come 2 Cor. 5.11 wee perswade men and are made manifest unto God And our Saviour chargeth us to feare God even out of this consideration that he hath power to cast both the body and soule into hell Luke 12 5. Neither is it unlawful to mourne for sin even because of those scourges and corrections we receive from the hand of God for it in this life All our afflictions should bring our sins into our remembrance and humble us for them Our sins are the onely things that keepe good things from us as the Prophet speaketh Ier. 5.25 Our sins are the onely causes of all miseries we are subject unto how bitter and extreme soever they be Because thy sins are increased saith the Lord Ier. 30.15 I have done these things unto thee All the evils therefore that wee endure should worke vpon us as they did upon Gods people Lam. 5.15 16. The ioy of our heart is ceased our dance is turned into mourning the crowne is fallen from our head woe unto us that wee have sinned And it is certainely a grievous sin and an argument of a strange stupidity and hardnesse of heart in us that the Lord scourging us so oft one way or other by his judgements we mourne no more for our sins that are the causes of it By every judgement and affliction God calleth us to sorrow for our sin In that day saith the Prophet Esay 22.12 did the Lord call to weeping and to mourning And Mic. 6.9 The Lords voice cryeth to the City so unto the towne to the family to the person whom he smiteth with any of his corrections And what doth it cry Surely the effect and summe of that cry is set down Lam. 3.39..40 Man suffereth for his sin therfore search and try your wayes and turn againe to the Lord. He is therefore a wise and happy man that stoppeth not his eare at this cry but heareth the rod and who hath appointed it Secondly The consideration of the hurt we have done unto others by our sins doth also give great weight to our sins may be a just cause of sorrow trouble to our minds for them Even the hurt wee have done them in temporall things O how it wounded Davids heart when he saw what a pestilence he had brought among his subjects 1 Chron. 21.17 Let thy hand I pray thee ô Lord my God be
Doctrine so unto the uses that are to be made of it Now the grounds and reasons of the Doctrine are principally two The one taken frō the consideration of the nature of sin the other from the consideration of the nature attributes of the Lord himselfe And in the nature of sin two things are to be cōsidred 1. that every sin is a transgressiō of the law of God 2. that every sin is a contēpt done unto God For the first What is it that maketh any thought or word or action to be a sin Not the offending or hurting of our selves or any other man by it but the offending of God and breaking of his Law As no good duty I performe to any man is a good worke unlesse in doing it I respect the Lord and do it in obedience to him As Paul saith to Christian servants Colos. 3.23 24. Whatsoever ye doe doe it as to the Lord and not unto men knowing that of the Lord ye shall receive the reward of the inheritance for ye serve the Lord Christ. So no wrong I can do to any man is a sin but in respect of the disobedience contempt I shew unto God and his Law by doing of it This is plain Lev. 6.2 If a soule sin commit a trespasse against the Lord lie unto his neighbour in that that was delivered him to keepe or in fellowship or in taking away by violence or hath deceived his neighbor No sin can be more directly committed against our neighbour then cosenage theft and robbery are and yet ye see that that maketh a man a sinner in these things is this that in doing of them he hath cōmitted a trespasse against the Lord. Thus the Apostle when he had said every one that hath a true hope to be saved to go to heaven doth purifie himselfe from all sin corruption so maketh himselfe fit to go thither giveth this for the reason of it 1 Ioh. 3.4 because sin is a most hainous dangerous thing and why so Whosoever committeth sin transgresseth also the law for sin is the transgression of the law That that maketh sin so dangerous a thing that that maketh Gods people so fearfull to sin so careful to purifie cleanse themselves from their corruptions is this that by sinning they transgresse the law of God So the Apostle Paul teacheth us 1 Cor. 15.56 The sting of death is sin the strength of sin is the law What is it that maketh death so painfull terrible as it is unto men Surely nothing but sin that giveth the sting unto it and what is it that maketh sin so strong to condemne them and cast them into hell to sting and torment the conscience as it doth Surely nothing but the law that giveth the strength to sin that the law of God hath bin transgressed by it This is the plain meaning of that which the same Apostle saith Rom. 4.15 The law worketh wrath for where no law is there is no transgression What is it that brings Gods wrath upon man in this life or in the life to come that stingeth the conscience with the sense of it Why sin you will say and in saying so you say truly for so saith the holy Ghost Ephes. 5.6 Because of these things commeth the wrath of God upon the children of disobedience Yea but what is the cause that sin bringeth the wrath of God upon man Surely nothing but this because by it Gods law is transgressed the law worketh wrath saith the Apostle Secondly this is also to be considered in the nature of sin that by every sin that we cōmit we do not only transgresse Gods law but we also despise him do an injury and contempt unto him For as it is among men when ye invite a man of worship and worth unto a feast if you give him not his due in placing of him though his cheere be never so good though the place he sits in be otherwise never so convenient though in words entertainment you neglect no cōplement towards him yet if you place him not according to his degree if you set one that is known to be his inferior above him in stead of a kindnes that you have pretended he wil esteeme that you have done a great disgrace indignity unto him So is it much more in this case If we set not the Lord in the highest roome of our hearts if we prefer our owne will before his as in every sin we do if we sleight any commandement of his thinke it is no great matter to transgresse it this is a plain contempt done unto God a despising of him So the Lord doth not only esteeme of grosse sinners that they cast him behind their backs as he tells Ieroboam 1 kin 14.9 But even of his own people whē they sin against his law So he telleth David twice that in cōmitting these sins of adultry murder 2 Sā 12.9 10. he had despised his cōmandement he had despised him So he telleth Ely that in neglecting to shew that severity to his lewd sons that he ought to have done he despised him 1 Sam. 2.30 And he telleth Moses Aaron that they had rebelled against him Nū 20.24 And so much for the first reason ground of the doctrine The second reason is taken from the consideration of the nature and attributes of God the person whose law is transgressed by our sins Foure attributes there be in the Lord which if we consider well we shall easily beleeve that we are to hate our sins and mourne for them out of this respect chiefly that we have offended God by them The first is his omnipresence omniscience he is present with us whersoever we are his eye is upō us he beholdeth us whatsoever we are doing Can any hide himselfe in secret places that I should not see him saith the Lord Ier. 23.24 do not I fill heaven earth saith the Lord Pro. 15.3 The eyes of the Lord are in every place beholding the evill the good This was a main thing Nathan laid to Davids charge whereby he aggravated his sin 2 Sam. 12.9 Wherfore hast thou despised the commandement of the Lord to do evill in his sight And this was it that at this time lay so heavy upon Davids conscience O Lord I have done this evill in thy sight As if he had said all my care was to be secret to hide my sin from the eyes of men thou didst it secretly saith the Lord to him 2 Sam. 12.12 but all this while thine eye was upon me when for the committing of my filthines I had shut all out of my chamber I could not shut out thee when I did it in the darke the darknes hid me not from thee as he speaketh Ps. 139.12 but the night shineth as the day the darknes and the light are both alike with thee This is that that did even fil his heart
with shame sorrow when he considered that he had done so lewdly the Lord being by the Lord looking upon him And surely so will this work upon every one of us also when God shall be pleased to awaken touch our hearts as he did his It is a matter of extreame shame and trouble of mind even to most wicked men to know that any man hath seene them and bin privy to that which they have done If one know them saith Iob 24.17 they are in the terrors of the shadow of death How much more must it trouble the heart of Gods child when he considereth the Lord saw was an eye-witnes of all the foulest sins that ever he committed All men by nature would be much restrained from many sins if they knew of any body though it were but a child that were by them to see what they did And thus the murderer and adulterer are brought in by Iob 24 5. emboldening themselves No eye shall see me As if he had said If they knew there were any eye to see them they durst not do it And they are noted for men grown to an extraordinary height in sin that feare not at all nor are restrained from sinning by the eye of man that are so impudent as they care not who see or know what lewdnes they do Esa. 3.9 Such as declare their sin as Sodom that hide it not Such as are like Absalom who spread his tent upon the top of the house and went in to his fathers concubines in the sight of all Israel 2. Sam. 16.22 And will not this appeare to the child of God when God shall open his eyes a far greater impudency height of sin that he in sinning regarded not nor feared the Lords eye that he durst do such such things when the Lord looked upon him Surely to David it did here O Lord I have done this evill in thy sight And so it will do to every one of us when God shall be pleased to give us such hearts as he did unto David For thus doth the Lord oft aggravate the sins of men Esa. 65.12 Therfore wil I number you to the sword you shal al bow down to the slaughter because when I called ye did not answer when I spake ye did not heare but did evill before mine eyes and did choose that wherein I delighted not The second attribute of God the consideration wherof setteth forth the hainousnes of sin is his infinite holines and the dislike he beareth unto sin This is a chiefe attribute of his that wherein his glory doth principally consist This is plain by that song of the blessed Angels Esa. 6.3 Holy holy holy is the Lord of hosts the whole earth is full of his glory And in the first petitiō of the Lords praier where when our Saviour would have us to pray that Gods name may be glorified he teacheth us to expresse it in these termes Hallowed be thy name let holines be ascribed unto thee Now the Lord being thus infinitely holy 1. He hateth and disliketh sin there is nothing so contrary and opposite to his nature as sin is No man doth hate any thing in the world no mans heart doth so much loath or rise against any thing as the Lords doth against sin Hab. 1.13 Thou art of purer eyes then to behold evill canst not looke on iniquity He cannot abide to looke upon it Ier. 44.4 I sent unto you all my servants the Prophets rising early sending them saying do not this abominable thing that I hate The Lord in the ministery of all us his servants doth in the most patheticall manner he can perswade and entreat you to be afraid to sin to repent of your sin even for the Lords sake even for this cause because his soule doth so much hate and loath sin Oh do not this abominable thing which I hate 2. Because the Lord is infinitly holy he must needs be grieved with sin Nothing grieveth the Lord so much as sin doth It is a great griefe to any ingenuous mind and a thing that of all others we can worst brooke to see our selves despised and contemned by any David complaineth oft of it and prayeth against it Ps. 119.22 Remove from me reproach contempt But never was man so much grieved to see himselfe despised as the Lord is to see men despise and sleight him as I told you we all do when we sin against him Grieve not the holy spirit of God by your corrupt communication saith the Apostle Eph. 4.30 As if he had said Because he is holy sin must needs grieve him 3. Because the Lord is infinitly holy sin must needs anger disquiet and vexe his spirit Nothing in the world can so much provoke a man unto anger nothing can so cut him to the heart so vexe disquiet his mind as the Lord is provoked cut to the heart vexed with our sins Esa. 63.10 They rebelled and vexed his holy spirit Eze. 16.43 Thou hast fretted me in all these things Now when Gods child doth consider well of this his sin must needs trouble him more in this respect that he hath done that that God so loatheth hateth that he hath grieved and vexed him so much by it then in respect of any evill or punishment he hath brought upon himselfe by it So did it David here Against thee thee only have I sinned And so wil it the senslessest heart here when God shal touch him as he did David here O that we could consider how God may complaine of us as Ps. 95.10 Forty yeeres long was I grieved with this generation How long have we grieved the Lord some of us by living in one sin some in another O that we could say to our own hearts as the Prophet doth to Ahaz Esa. 7.13 ô my soule is it a small thing for thee to grieve men by thy sins that thou wilt also grieve my God The third attribute of God that setteth forth the hainousnes of our sins is the infinite greatnes majesty of the Lord Great is the Lord saith David Ps. 145.3 greatly to be praised his greatnes is incomprehensible And indeede this is the beginning and foundation of all religion and piety to esteme the Lord to be higher then the highest Eccl. 5.8 and to acknowledge in our hearts this infinite greatnes and majesty of the Lord Ascribe ye greatnes to our God saith Moses Deut. 32.3 And thus did the blessed Virgin Lu. 1.46 My soule doth magnifie the Lord. Every transgression even among men is more or lesse hainous according as the person is against whom it is cōmitted He that doth smite his father or his mother or but curse revile them shall surely be put to death saith the Lord in his Law Exo. 21.15 17. Whereas the reviling yea or wounding or maiming of another man was not so great a sin nor to be punished in so severe a manner as you may
hath taken us up againe and set us on our feete Nay though wee have given him just cause a thousand times to cast us off and dishinherit us to leave us to our selves and Satan yet hath his love beene so unchangeable towards us that nothing could move him to cast us off Nay he hath given us assurance by his spirit Rom. 8 38 39. that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall bee able to separate us from the love of God in Christ Iesus our Lord. So that we have just cause to say as the Prophet Mic. 7.18 Who is a God like unto thee that pardoneth iniquitie and passeth by the transgression of the remnant of his heritage that retâ—ineth not his anger for ever because hee delighteth in mercy And this is also that that greatly amplifieth the goodnesse of God in this point that it is so rare If we would consider how many have fallen some to Popery and other heresies some to profanesse some to the utter hatred of Religion some to worldlinesse that were once farre before us in knowledge and in profession how many that were first are become last Mat. 19.30 How many there are whom we may dayly looke upon that are like those the Apostle speaketh of 2 Pet. 2.18.22 that once were cleane escaped from them that live in errour but now with the dog are turned to their owne vomit againe and as the sow that was washed to their wallowing in the mire Many that are like unto Saul who though he had received excellent gifts of Gods spirit even another heart 1 Sam. 10.6.9 and never in his life fell into so grosse sins as David did yet he fell away quite from God and lost all grace and was quite forsaken of God 1 Sam. 16.14 and 28.15 whereas many of us that like David have had far stronger corruptions yet are still kept in the state of grace be it that none of those that have thus quite fallen away were ever truly regenerate and we may say of them as 1 Iohn 2.19 They went out from us but they were not of us for if they had beene of us they would no doubt have continued with us But what is it that hath made us to stand when so many that seemed much stronger then wee have fallen quite away Surely nothing but the meere grace and goodnesse of the Lord. It is not of him that willeth saith the Apostle Rom. 9.16 nor of him that runneth but of God that showeth mercy And thus have I in some measure put you in minde of the infinite goodnesse and bounty the Lord hath shewed to every one of us that are his people Now the consideration of this marvellous goodnesse and bounty of God towards vs doth greatly aggravate our sins and make them out of measure sinfull There is no sin we have committed no commandement of God that we have transgressed but we have thereby sleighted and despised shewed contempt unto grieved and dishonoured that God that hath beene so good and gracious a father unto us Thus doth the Lord aggravate Davids sin 2 Sam. 12.7 9. I annointed thee King over Israel and I delivered thee out of the hand of Saul and I gave thee thy masters house c. and if that had beene too little I would mereover have given thee such and such things wherefore hast thou despised the commandement of the Lord. Thus did God plead with Israel Mic. 6.3 5. O my people what have I done to thee and wherein have I wearied thee that thou makest so slight account of offending me testifie against me and then in the two next verses he putteth them in minde of the great goodnesse hee had shewed toward them that by that meanes he might bring them to a consideration and feeling of their sins Thus doth the Lord aggravate the sins of his people Deut. 32.6 Doe ye thus requite the Lord ô foolish people and unwise Is not he thy father that hath bought thee hath he not made thee and established thee This was that that made Mary Magdelene weepe so aboundantly Luke 7.38 she had a deepe apprehension of Gods goodnesse towards her verse 47. This was that that lay so heavy upon Davids heart heere Against thee thee onely have I sinned Nay it is not possible that any should ever haue a true assurance and sence of Gods fatherly goodnes wrought in his heart by the spirit of God but it will have this effect in him Zach. 12.10 I will powre out upon the house of David and upon the inhabitants of Ierusalem the spirit of grace and of supplications and they shall looke upon mee whom they have pierced and they shall mourne for him as one mourneth for his onely son and shall bee in bitternesse for him as one that is in bitternesse for his first borne Why doe our sins trouble us no more Surely we are not soundly perswaded of Gods fatherly goodnesse and love towards us the spirit of grace was never powred upon us I know 1. That the most men make the lesse account of sin because they say they know the Lord is so gracious and mercifull nothing doth so much keepe them from being troubled for their sinnes as this they cannot thinke it possible God should like much the worse of them for any of their sins because he is still so good and bountifull unto them but are ready to say to their soules with the Epicure Eccles. 9.7 Goe thy way eate thy bread with joy and drinke thy wine with a merry heart for God now accepteth thy workes 2. Yea they embolden themselves to sin by this more then by any thing because they know and are peswaded the Lord is so infinite in goodnesse and mercy they turne the very grace of God into wantonnesse Iude 4. If a childe should thus resolve with himselfe rush I know my father beareth that affection to me that though I bee never so stubborne and rebellious against him though I grieve and dishonour him never so much yet he will never cast me off and therefore I care not for offending him all men would say that wretch had lost all naturall affection and had not the nature or heart of a child in him No more hath that man certainely any true or sound assurance of Gods fatherly love and goodnesse towards him that doth not hate sin that is not afraid of sin that cannot mourne for sin out of this respect above all others that by his sin he hath offended and grieved and dishonoured so good and gracious a father as the Lord hath beene unto him Lay aside saith the Apostle 1 Pet. 2.1.3 all malice and all guile and hypocrisies enuies and evill speakings because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee have tasted knowne with feeling that the Lord is gracious Lecture XLVI on Psalme 51.4 Ianuary 23. 1626. IT followeth now that we proceed to the uses that
that is in reputation for wisedome and honour And this must needs be so 1. Because in giving our selves liberty in the least thing that we know God hath forbidden we break the bond cord that should restraine us from any sin namely the conscience of the commandement of the Lord against it If this yoke be once shaken off if once this bond be of no force with us but we grow in the least thing to say as Psal. 2.3 Let us breake their hands asunder and cast their cords from us what can be of force to hold us fast to the Lord or to bind or restraine us from the foulest and grossest sins 2. Because it is the naturall effect of sin specially being wittingly committed to make a man apter to sin to go further in sin Rom. 6.19 You have yeelded your members servants to uncleannes and to iniquity unto iniquity 3. Because God in his just judgement is wont to punish sin by sin to punish mens carelesnes and loosenes and security in smaller sins by leaving them to themselves giving them up to grosser sins 2 Thess. 2.10 11. Because men received not the love of the truth professed it formally but joyed not tooke no comfort in it a common sin God knoweth in these dayes and such as most men count a very small sin if any sin at all for this cause God shall send them strong delusion that they should beleeve a lie For this God giveth men up to popery The surest way then for a man to keepe himselfe from falling into grosse sins is to be afraid of and make conscience of the smallest sins This is plaine in that prayer of David Psal. 19.12 13. Cleanse thou me from secret faults keepe back thy servant also from presumptuous sins let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression So Iob to preserve himselfe from fornication and adultery made a covenant with his eye and with his thought also bound them to the good abearing Iob 31.1 resolved with himselfe to make conscience of and to abstaine from all wanton lookes and thoughts also and so long as he did so hee was safe enough from falling into those grosse sins On the contrary David giving himselfe liberty in idlenesse and wanton lookes 2. Sam. 11.1 2. was left to himselfe to fall to those foule sins he so much bewaileth and complaineth of in this psalme This is then the first motive to perswade us to make conscience even of the smallest sins because else we shall bee in danger to fall into grosse and most hainous sins The second motive unto it is this that by these small sins we bring our selves into greater danger in some respects then by committing of those that we do account greater For great sins are more easily discerned and felt and repented of and consequently pardoned then these smaller sins are These without great circumspection and watchfulnesse we shall hardly take notice of or be troubled at all for them but go on in them without repentance and consequently without any assurance of the forgivenesse of them In this respect we find that the civill honest and morall man that hath lived unblamably in respct of any grosse sin all his life time is in farre worse case then many a one that hath bin a notorious evil liver as our Saviour telleth the Pharisees Mat. 21.31 Verily I say unto you that the Publicans and the harlots go into the kingdome of God before you The third and last motive is this that hee that giveth liberty to himselfe in the least sin doth not abstaine from the grossest out of conscience towards God because God forbiddeth it and is offended with it but out of some hie respects Thus the Apostle proveth that he that giveth himselfe liberty to offend against any one point of the law though he seeme to keepe all the rest is guilty of all and doth not indeed with any uprightnes of heart keep any one of the commandements of God Iam. 2.10 11. Because he that said do not commit adultery said also do not kill He that said Levit. 24.16 Hee that blasphemeth the name of the Lord shall surely be put to death sweare not great oathes hath said also Matt. 5.34 Sweare not at all He that hath said Levit. 19.17 Thou shalt not hate thy brother in thy heart hath said also Col. 3.8 Put away anger yeeld not unto please not thy selfe in this that thou art so apt to be angry He that hath said Exo. 20.10 on the Sabbath thou shalt doe no manner of worke hath said also Esay 58.13 Thou mayest not follow thy pleasures on my holy day nor speake thine owne words He that hath said we must use to pray and God will powre out his wrath upon the families that call not on his name Ieremy 10.25 hath said also Iohn 4.24 God is a spirit and they that worship him must worship him in spirit and in truth and Exodus 20.17 The Lord will not hold him guiltlesse that taketh his name in vaine He that hath sayd Esay 1.16 Cease to do evill do nothing that is evill do no hurt to any hath said also in the next verse Esay 1.17 Learne to do well and Matthew 25.30 Cast the unprofitable servant him that hath done no good whose life hath beene no way usefull nor profitable unto others into utter darkenesse and Ephes. 5.16 Redeeme the time make conscience of spending it unfruitfully Lastly He that hath said 1 Pet 1.15 Bee ye holy in all manner of conversation that is in all outward actions and words hath said also Prov. 2.23 Keepe thy heart with all diligence So that if a man make no conscience of his thoughts how vaine wanton malicious worldly they bee that never troubleth him certainly he is not restrained from any wicked speeches or actions out of conscience to Gods commandement but out of some other respects and consequently there is no truth of heart in him One thing there is that our foolsh hearts art apt to object against this exhortation We are apt to thinke that this precisenesse this strictnesse to watch and take heed to our selves that wee offend not in the least thing putteth such a yoke upon a Christians necke as no man is able to beare maketh the life of a Christian a meere drudgery a most painfull and uncomfortable life Wee have an old proverb Qui medicè vivit miserè vivit If a man have so crazy a stomack that if in eating or drinking he swerve never so little from the rules of Physicke or from his ordinary dyet hee will straight be much out of temper surely that mans life must needs be very uncomfortable unto him And so many men thinke it is with them whose consciences are so tender and nice that the least sin will trouble them To this I answer 1. That a Christian life is certainly very painfull to flesh and blood and if we will
admit of no duty to be enjoyned us but that which is easie we must never looke to come to heaven Wee know who it was that said Matth. 7.14 Strait is the gate and narrow is the way that leadeth unto life and few there be that finde it And though it be an evill temper and constitution of the body to be too tender yet cannot the conscience be too tender the best temper and constitution of the conscience is to be sensible of the least sin Keepe my law saith the Lord Proverbs 7.2 as the apple of thine eye The conscience of Gods child towards Gods commandements is as tender a thing as the apple of the eye the least thing will offend it 2. This precisenes in making conscience of the least sin will not make a Christian life wearisome and uncomfortable unto him nay it is the onely way to make our lives comfortable unto us indeed if we could bring our hearts to this to make conscience of the least sin It is a certaine truth which Solomon speaketh of all the wayes of true piety Prov. 3.17 Her wayes are wayes of pleasantnesse and all her pathes are peace Certainly every yoke of Christ is easie and every burden that he layeth upon us is light as he telleth us that cannot deceive us Matth. 11.30 His commandements are not grievous saith the Apostle 1 Iohn 5.3 The strictnesse and precisenesse of obedience that the Lord requireth of us in this case is not a legall strictnesse and precisenesse of obedience but an Evangelicall 2 Cor. 8.12 If there be first a willing mind it is accepted God requireth no more of us but that we wittingly give not our selves liberty in the least sin but that we doe our unfeined endeavour to keepe our selves from the least sin and not to suffer the least of our corruptions to passe without a censure no not a thought no not a dreame that favoureth of corruption as it appeareth by the equitie of that law which wee find Deuteron 23.10 11. This precisenesse and nothing without this will give us assurance of the uprightnesse of our hearts and this assurance will breed that peace and soundnesse of joy in us as nothing in the world besides is able to doe So it is said of the people in Davids time 1 Chron. 29.9 The people rejoyced for that they had offered willingly because with a perfect heart they had offered willingly This is that that worketh true confidence and security in the conscience of a Christian as David speaketh Psal. 119.6 Then shall I not be ashamed when I have respect unto all thy commandements Such need not feare their sins nor the curse of the law due to sin For against such there is no law as the Apostle speaketh Gal. 5.23 The fourth and last use that this doctrine serveth unto is for reproofe of such as blame many of Gods servāts for nothing more then this that they are so precise in trifles in matters of very small moment This they taxe them for as for a very foule fault They love say they to be singular and to shew themselves more holy then all other men in matters of nothing Forsooth they will not do as other men do Nay they will not speake as other men speake O they may not sweare no not by faith troth This ridiculous precisenes in toyes trifles say they we cannot abide And this is certainly one chiefe ground of all the contempt hatred that most men do beare unto the servants of God they esteem us all to be no better then hypocrites because of this Now unto these men I have three things to say 1. That there is a kind of precisenes in smal matters that is indeed to be blamed as a certain note of hypocrisie 2 That all precisenes is not so 3. How men should carry themselves towards such as they so much mislike And for the first I will give you two notes to try it by 1. Why men are strict and precise and place religion and holinesse in such things as God hath given no such commandement nor direction for in his word The strictnesse and precisenesse of the Pharisees in observing their purifications our Saviour calleth hypocrisie because they had no ground for their conscience therein but onely the commandement and traditions of men Matth. 7.6 7. The precisenesse of the Papists in keeping their Lent and abstaining from meat upon opinion of holinesse the Apostle calleth hypocrisie because there is no warrant for it in the Word For every creature of God is sanctified and the use of it allowed unto us by the Word 1 Timothy 4.2.5 And certainly there are a world of such Popish hypocrites that are exceedingly scrupulous and precise and zealous in observing the traditions of men that doe observe sundry rites and customes of the Church not onely out of obedience to the authority whereby they are enjoyned but even out of conscience to the things themselves and perswasion that neither of the Sacraments would doe them or their children good if they should be received without those ceremonies that the Church hath enjoyned their feare towards God is taught by the precepts of men as the Prophet speaketh Esa. 29.13 that will urge and presse their ministers much more for the observation of these things then either for preaching or any other dutie of his ministery that God hath enjoyned him These precisians are grosse hypocrites certainely 2. Admit we have a commandement of God against these things that we are so scrupulous and precise in yet if we make more conscience of the commandements of God touching these smaller things then we doe of the greatest and weightiest of them this is also a certaine note of an hypocrite For so our Saviour proveth the Pharisees to be hypocrites because they were so precise in tithing of Mint and Annise and Cummin which yet they had a commandement from God to doe and yet omitted the weightier matters of the law as judgement and mercy and fidelity they strained at a gnat and swallowed a camell Mat. 23.23 24. And this is the first thing I have to say unto these men there is a kind of precisenesse in small matters that is no better then hypocrisie Secondly I say that all precisenes even in small matters is not hypocrisie It is no folly nor fault in a Christian to be precise in avoiding and making conscience of the least thing that God hath forbidden us Nay it is certainly the fault of the best of us that we are not so strict and precise that way as we ought to be This I will make plaine unto you both by examples and by precepts The examples are three Daniel was precise even in a matter of ceremony Dan. 1.8 H◠purposed in his heart that he would not defile himselfe with the portion of the Kings meate Our Saviour was so precise even in a matter of circumstance in Gods worship as that because God had commanded the passeover should bee
celebrated upon the fourteenth day of the first moneth Numb 9.3 he was content to be singular and to differ in his judgement and practise from the whole Church rather then he would swerve from Gods commandement even in so small a matter And for this cause though the whole Church did put of the passeover that yeare from the fourteenth to the sixteenth day of the first moneth because that was the Sabbath and by a tradition of the Elders they were forbidden to keepe two such festivities so neere together yet durst not our Saviour doe so but kept his passeover two dayes before them as appeareth Ioh. 19.14 the day that hee was crucified on which was you know the day after his passeover was the day before theirs the day of the preparation of the passeover The last example is Mordecayes of whom we read that he durst not do the smallest thing no not so much as yeeld a formall complementall curtesie to Haman being forbidden of God no not to prevent the destruction of the whole Church that was likely to have ensued upon it as you may see Ester 3.2.6 The precepts and rules we have in Gods word to guide us in this case are likewise three 1. We may not commit the least sin for the preventing of the greatest danger that may possibly ensue if we doe it not We may not do evill that good may come of it Rom. 3.8 2. We may not wittingly commit or consent to the least sin no not for the preventing of a farre greater and fouler sin Neither can Lot be excused who to keepe the Sodomites from committing the sin against nature offered them his two daughters to commit adultery withall Genes 19.8 There can bee no such necessitie layd upon Gods child at any time that hee must needs doe either the smaller sins or the greater But in these two cases of exigency when there seemeth a necessity of sinning for the preventing of danger or for the preventing of greater sin we must follow the counsell of the Prophet Psal. 37.5 Commit thy way to the Lord trust also in him and he shall bring it to passe Rest upon the power and promises of God who can deliver us out of these perplexities without the helpe of any of our sins As Peter perswading Christian women from vanity and pride in their attire answereth a secret objection they might make against this Alas our husbands being infidels will hate us and misuse us yea and bee ready to fall to a liking of other women if we do not platt our haire and make our selves as brave as we can and paint us and follow every fashion to this he answereth by propounding to them the example of holy women of old time and telleth them how they armed themselves against this they trusted in God and were not afraid of any amazement and so doe you 1 Pet. 3.5 6. Thirdly and lastly Wee may not dare to doe any thing that we see cause to doubt that God hath forbidden it to be done Rom. 14.23 He that doubteth is damned if he eate As if the Apostle had said even this is sufficient to condemne a man if he repent not of it that he hath given liberty to himselfe to doe that that he doubted was unlawfull and forbidden of God The third and last thing I have to say unto these men is to advise and warne them to take heed how they hate and scorne any whom otherwise they can take no exception unto for their precisenesse in such things as themselves account trifles and toves But first enquire into their grounds and reasons why they doe so And if you find they have good warrant in the word to doe as they doe commend them encourage them imitate them and say with David Psal. 119.63 I am a companion of all them that feare thee and of them that keepe thy precepts But if you shall find that through their weakenesse and ignorance they mistake their grounds and have no good warrant for that they doe but are more scupulous and doubtfull in these things then they have just cause to be yet pity them instruct them with meeknesse and shew them their errour persecute them not nor hate them for the errour of their judgement but beare with them till they may be better informed We that are strong saith the Apostle Rom. 15.1 ought to beare with the infirmities of the weake and not to pleâ—se our selves And though they be in errour yet love them for this that they dare not do anything that they doubt would offend God Certainly this is a thing not to be derided and scorned but to bee beloved and commended whersoever we see it For this the Apostle loved the Iewes in his time and professeth Rom. 10.1 2. that his hearts desire and prayer to God for them was that they might be saved because he saw and hare them record that they had the zeale of God though it wâ—re not according to knowledge Take heed of hating any for this for this is a part of the image of God and worke of his spirit and therefore to hate this in any though I dare not say it is the sin against the holy Ghost yet do I confidently affirme that it is a neere neighbour unto it and though it be not impossible yet will certainly be found a very difficult and rare thing for any to be renewed by repentance that shall fall so farre Lecture XLVIII On Psalme 51.4 Febru 6. 1626. NOw followeth the reason why David professing his repentance and suing to God for mercy in the pardon of his sins doth make confession of his sin and accuse himselfe before God for it not only in generall termes but in particular and the reason is contained in these words That thou mightest be justified when thou speakest and be cleare when thou judgest For these words have reference not to those that go immediatly before them in this verse as if his meaning should be I have therefore sinned against thee and done this evill in thy sight that thou mightest be justified when thou speakest c. But these words have reference to the third verse and his meaning is this I acknowledge my transgressions and accuse my selfe in this manner that I may justifie thee and give glory unto thee and acknowledge thy righteousnesse both in that which thou hast spoken and threatned against me by thy servant Nathan and in those judgements also which thou hast already executed upon me in taking away my child and which thou shalt also hereafter be pleased to lay upon me for my sinne So that you see there be two parts of this reason why David doth thus confesse his sinne 1 That God might be justified in whatsoever he had spoken 2 That God might be cleared in the judgements he had already or should further execute upon him So that the first thing we have heere to observe is this that though the message the Lord had sent unto him that which he
judged thus for they have shed the bloud of thy Saints and Prophets and thou hast given them bloud to drink for they are worthy and I heard another out of the altar say even so Lord God Almighty true and righteous are thy judgements But yet David by accusing himselfe thus and confessing his sinne may be said to cleare the Lord that is to acknowledge the Lord to be cleare when he judged him for this made him able heartily and unfeinedly to acknowledge the righteousnesse of God in correcting him when he considered his sins and what he had deserved thereby And indeed till men see their sins and can confesse them and bee soundly touched and humbled with the sense of them they can never heartily acknowledge Gods righteousnesse in correcting of them but from the teeth outward till we can accuse our selves we can never justifie the Lord. So it is said 2 Chron. 12.6 The Princes and King of Iudah were humbled in themselves before they could acknowledge the Lord is righteous Nay till a man be soundly and throughly humbled for his sin he can never soundly and throughly acknowledge Gods righteousnesse in his corrections upon him specially if they be sharpe indeed and more then ordinary but there will be still in him some doubting of Gods righteousnesse some secret murmuring and repining against him This is plaine in the Lords speech to Iob 40.8 Wilt thou also disanull my judgement wilt thou condemne me that thou maist be righteous How could Iob be charged to do thus He was in some measure humbled and did confesse his sin as appeareth vers 4. Behold I am vile what shall I answer thee I will lay my hand upon my mouth But he had not yet done it so throughly and sufficiently as after he did Iob 22 1 6. He had in himselfe a secret conceit that he was not so sinfull as to deserve such afflictions as he had endured And all this while he did not cleare the Lord but disanulled his judgement and did indeed condemne the Lord to have dealt unjustly with him Thus therefore David did heere by confessing his sin cleare the Lord thereby he was brought heartily to acknowledge Gods justice in correcting of him And when we do in this manner acknowledge the Lord to be just we are said in the Scripture phrase in Gods acceptation to justifie and cleare him to make him just and cleare So Gods people are said to sanctifie the holy one of Iacob Esa. 29.23 to glorifie him Mat. 9.8 to magnifie him in their soule Luk. 1.46 to justifie his wisdome Luk. 7.35 The words then being thus opened this Doctrine ariseth from them for our instruction That the man that truly knoweth his sins and it humbled for them will be ready to cleare the Lord from all injustice and cruelty from all aspersion of rigor and extreamity in any of his judgements executed either upon himselfe or others Thus did David heere And this is oft noted in the holy Scripture for a fruit and signe of true humiliation and repentance in other of the servants of God as well as in David heere This is that passive obedience that God requireth of all his children and whereunto he bringeth all such as unto whom he hath effectually discovered their sins whose hearts he hath conquered subdued and humbled by his Word and Spirit he maketh them apt to cleare him when he judgeth them See the proofe of this in these foure degrees First They have bound themselves to silence in this case so as they durst not give liberty to their tongue or thought to murmur or repine against any of Gods judgements Who will say to him saith Iob 9.12 what doest thou And as David saith 2 Sam. 16.10 Who dare say wherefore hast thou done so See an example of this in Aaron when God had executed a very strange judgement on his two eldest sonnes that were Priests and that for a very small sin as a man would have thought because they had offered incense with strange fire God devoured them suddenly with fire from heaven How did Aaron their father brooke this The text saith Levit. 10.3 Aaron held his peace not a word durst hee speake against this See another example of this in Iob whose afflictions you know were very strange and such as asmuch exception might have beene taken against Gods righteousnesse in them as in any wee can ever read of And indeed so extreame they were that they wrung from him some speeches of impaciency but he pleased not himselfe in it but blamed himselfe for and strove against it as a great corruption as you may see Iob 40.4 5. I will lay mine hand upon my mouth once have I spoken but I will not answer yea twice but I will proceed no further See a third example of this silence in David when some affliction was upon him that was so grievous as that hee cryeth out unto God Ps. 39.10 Remove thy stroake away from me I am consumed with the blow of thine hand Yet even then he professeth ver 9. I was dumbe I opened not my mouth because thou didst it Nay we must not only bind our tongues to silence from daring to speake impatiently against the Lord when he correcteth but our hearts also from inward fretting and repining a gainst any thing the Lord doth Truly my soule saith David Psal. 62.1 keepeth silence unto God Secondly We must be ready even to subscribe and give testimony unto the righteousnes of God in his sharpest corrections upon us heartily to acknowledge all is just and righteous that the Lord hath done See an example of this in David Psal. 119.75 I know ô Lord that thy judgements are right and that thou in faithfulnes hast afflicted me The Babilonish captivity was the heaviest judgement that ever God had inflicted upon any people under heaven as appeareth by that which is said of it Lam. 1.12 and Dan. 9.12 yet the Church speaking of it professeth Lam. 1.18 The Lord is righteous for I have rebelled against him and Neh. 9.33 Thou art just in all that is brought upon us for thou hast done right but we have done wickedly Thirdly We must submit our selves unto Gods corrections patiently and willingly beare them out of this perswasion that they are most just and equall And as it is said of our blessed Saviour Esa. 50.6 that in obedience to God hee gave his back to the smiters and his cheeks to them that plucked off his haire he hid not his face from shame and spitting and Ioh. 18.11 Shall I not drink the cup that my father giveth me So must all the members of Christ in their measure willingly drink the cup that their heavenly father giveth them acknowledge it is never a whit too much nay not so much as they have righteously deserved So it is said of Gods people Lev. 26.41 when their uncircumcised hearts are humbled they shall then accept of the punishment of their iniquity
endure for us Iohn 18.11 The cup which my father hath given me shall I not drinke When we are once assured God is our father wee shall be made well content to take the bitterest potion from his hand And thus doth the holy Apostle reason Rom. 5. for when he had said that being justified by saith wee are able even to glory in tribulations hee giveth this for the reason of it verse 5. Because the love of God is shed abroad in our hearts by the holy Ghost that is given unto us As if hee had said When once the love of God is shed abroad in our hearts and soaketh into them so as we have a comfortable sense and feeling of it how can we choose but beare tribulations patiently and even glory in them Thirdly and lastly Faith maketh the heart that hath it undoubtedly certaine of those promises God hath made to his people in their afflictions of which we heard when I spake of the motives unto this duty as namely 1. That they shall tend to our good in the end Heb. 12.10 Hee correcteth us for our profit And 2. that in the meane time he will not forsake us in them but assist and support us Psal. 91.15 I will be with him in trouble I will deliver and honour him These promises I say faith maketh the heart certaine of Heb. 11.1 Faith is the evidence of things not seene And he that is sure of these promises how can he choose but beare affliction patiently And say with David Psal. 56.4 In God will I praise his word as if he should say I will praise God for his word and promise And what followeth in the same verse In God have I put my trust I will not feare what flesh can doe unto me Let me apply this briefly 1. By way of exhortation 2. By way of comfort First Seeing faith will stand us in that stead in the evill day and yeeld us that strength and comfort in all afflictions it standeth us upon to get it in time and to looke well to our selves that that faith we thinke we have be such as will abide the tryall in the fornace of affliction such as will not deceive us in the evill day It is the exhortation of the Apostle 2 Cor. 13.5 Examine your selves whether you be in the faith prove your owne selves For alas if we have no true faith no sound assurance that we are in Christ when death shall come when the troublesome time of persecution when the sword of the bloody enemy shall come what shall we doe How shall we be able to beare it What patience what comfort can wee looke to have in that day 1. Extreame affliction is wont to awaken the conscience and set it on worke to bring a mans sins to his remembrance that he never thought of nor was troubled with before As you have heard from the example of Iosephs brethren Gen. 42.21 And what will quiet the conscience when it falleth on brawling and exclaiming upon a man Certainly nothing but faith that sprinkleth the bloud of Christ upon it as the Apostle teacheth us Heb 9.13 14. 2. In the evill day Satan will be apt to cast into mens soules his darts of desperation his fiery darts as the Apostle calleth them And what is it that will quench these darts Surely nothing but faith as the Apostle teacheth Ephe. 6.16 Above all take the shield of faith whereby yee shall be able to quench all the fiery darts of that wicked one Let us therfore looke well to our faith sith our patience and comfort in affliction dependeth so much upon it Two notes I will give you to try it by First By the meanes and manner how it was wrought in thee How camest thou by it Did the Lord worke it in thee by the ministery of his word Did thy saith come by hearing Rom. 10.17 Canst thou say that before ever Christ came into thy heart Iohn Baptist came before him to prepare his way Mark 1.2 That the ministery of the law that effectually discovered thy sins and miserable condition unto thee was thy schoolemaster to bring thee to Christ Gal. 3.24 That before the Lord spake peace to thy heart by the still soft and sweete voice of his Gospel he prepared thy heart to receive it as he did Eliahs 1 Kin. 19.11 12. by great terrour This is certainly the ordinary way whereby God bringeth his elect to faith If thou came not to thy faith this way but in some other more extraordinary manner as I doe not deny but it is possible thou mightest for who can limit the holy one of Israel Psal. 78 41. or tye him to certaine rules thou hast the more cause to suspect it and to try it the more diligently by the second note and that is this Secondly Try it by the effects of it in thy selfe How hath thy faith thou sayest thou hast in Iesus Christ wrought with thee What change hath it made in thee Wee have all of us very lately renewed our faith and made solemne profession of it and confirmed it in the holy Sacrament In it we have by faith fed upon the Lord Iesus or els that bread we did eate at the Lords Table will be as gravell betweene our teeth one day as Solomon speaketh in another case Prov. 20.17 that cup we drunke of there will be as a cup of deadly poison unto us As therefore I exhorted you the last day to examine your selves well before you went to the Lords table so do I now exhort you to an after examination of your selves Hast thou Indeed by faith fed upon the Lord Iesus so lately Then certainly 1. Thou shalt find some abatement of the strength of thy corruptions and lusts Where Christ is by faith received he will purifie the heart Act. 15.9 The woman that had the bloody issue when she had by faith touched but the border of his garment she felt such vertue comming from him as dryed up stanched the issue of blood as you shall find Luke 8.44 And is it possible that wee should have by faith not only touched his garment but eaten and drunke his very body and bloud and yet feele no vertue at all come from him to dry up the fountaine of our corruption but it runneth as fresh and freely as ever it did 2. If thou hast by faith fed upon the Lord Iesus some increase of spirituall strength to resist tentation and to walke in Gods wayes is wrought in thy foule by it Didst thou ever with a good appetite eate thy corporall food but thou receivedst some refreshing and strength by it Arise and eate saith God to Eliah the second time 1 Kin. 19.7 8. for thou hast a great journey to goe and he arose and did eate and drinke and went in the strength of that meat fourty dayes and forty nights And is there not as much vertue in the body blood of Christ being fed upon by faith to give and increase
but I give my selfe unto prayer saith he Psal 109.4 Nay this was the way whereby our blessed Saviour sought strength to beare his extreame sufferings Heb. 5.7 He offered up prayers and supplications with strong crying and teares unto him that was able to save him from death and was heard in that he feared though the cup were not removed yet strength was given him to beare it with patience Let me apply this in a word or two 1. Would you know the true cause you have so little patience surely it is because you do pray so little 2. Let the signes God giveth us every day of marvellous troublesome times that are at hand make us all more frequent and fervent in prayer 3. We should call upon and exhort Gods people to fasting and prayer Is there any such meanes either to stand in the gap and keepe out Gods judgements or to prepare us with patience and strength to beare them as fasting and prayer is Well take this for a conclusion to your comfort which you shall read Act. 2.20 21. When the Sun shall be turned into darknesse and the Moone into bloud when the darkest and saddest times shall come that can come yet it shall come to passe that whosoever shall call upon the name of the Lord shall be saved He that can pray shall doe well enough LECTVRES ON PSAL. LI. 5. Lecture LV. On Psalme LI. 5. April XXIIII MDCXXVII Behold I was borne or brought forth in iniquity and in sinne did my mother conceive me WE have already heard that David in suing unto God for the pardon of his sinnes doth make confession of them unto God And not content to have done it generally in the 3. verse he doth it in the former verse in this that I have now read and in that which followeth more fully and particularly I have done this evill that Nathan hath charged me with Yea he amplifieth and aggravateth his sinne by these three considerations 1. Of the person against whom he had sinned in the fourth verse Against thee thee onely have I sinned and done this evill in thy sight 2. Of the fountaine and root whence these his sinnes did spring in this verse 3. Of the knowledge and truth of grace that he had received from God before he fell into these sinnes in the verse following Now for the better opening of the words of this verse that so the Doctrine contained in it may more naturally arise two questions are to be moved and resolved concerning this what David meaneth by the iniquity and sinne that he heere complaineth he was borne and conceived in For the Anabaptists and such others as gainesay the Doctrine of originall sin and deny that infants stand guilty of any sin in the sight of God object two things against the proofe that is brought out of this most pregnant place against them First The word iniquity say they that David saith he was borne in is not to be taken properly in this place for sinne but for the punishment of sin and his meaning is no more but this as if he should have said I was borne in thy displeasure and in the punishment which thou didst justly inflict upon all women for the sinne of Eve Gen. 3.16 I will greatly multiply thy sorrow and thy conception in sorrow thou shalt bring forth children in this punishment in this sorrow was I borne And two reasons may be pretended for this interpretation 1. That the word iniquity and sinne is oft in Scripture taken not properly but by a metonymie for the punishment of sinne as Gen. 19.15 Least ye be consumed in the iniquity of the city that is in the punishment of the city And Numb 14.33 Your children shall wander in the wildernesse forty yeares and beare your whordomes that is the punishment of your whordomes 2. That the word Cholel that David heere useth signifieth to bring forth with paine and trembling and commeth of the root Chol which signifieth to sorrow and tremble whereby it may seeme that David had in this word respect to the paines and sorrowes his mother felt in her travell when he was borne rather then to any iniquity that himselfe then stood guilty of Now for answer unto this cavill I say First That though the word iniquity be sometimes taken in Scripture not for sin but for the punishment of sinne yet it followeth not that it is so taken heere but by that that you shall heare in my further answer to this cavill and in the handling of the Doctrine it shall appeare unto you it cannot be so taken in this place Secondly Though the word Cholel that David useth heere do in the primitive sense signifie a bringing forth with sorrow and trembling such as women have in their travell yet it is farre more often and commonly used in the Scriptures to expresse any kind of making or bringing forth of things even without such sorrow or paine at all As Iob 26.13 His hand hath formed the crooked serpent And the son of God speaking of his eternall generation saith Pro. 8.24 25. When there was no depth I was brought forth before the mountaines I was brought forth So Deut. 32.18 Thou hast forgotten God that formed thee And Psal. 90.2 Before thou hadst formed the earth And when the birth of man is spoken of without all reference or respect to the sorrow and painefullnesse of his birth Iob 15.7 He saith Wast thou made before the hills And Esa. 45.10 Woe to him that saith to his mother what hast thou brought forth So that it may well be that David heere speaketh of his birth without any respect at all to his mothers paines and sorrowes in it Thirdly The iniquity that he speaketh of heere he mentioneth for his further humiliation before God that is the scope he aimeth at in this place as we have heard Now he would never have mentioned the sorrowes and paines his mother endured in his birth as a punishment and signe of Gods displeasure upon that sex for the sin of Eve for to further his humiliation before God at this time The mentioning of those judgements God by Nathan threatned to bring upon himselfe had beene much more effectuall to that end then those that were upon his mother specially so ordinary and common to all women as that was yet forbeareth he in this Psalme to speake of them at all Nothing but sin troubled him at this time he complained not of any punishment he knew to be due to sin but of his sin onely Fourthly and lastly The iniquity he speaketh of here he confesseth unto God and craveth mercy of God for the pardon of it he desireth God to wash him throughly and to cleanse him from it It is therefore certainely the sin he was borne in and not any punishment of sin that he complaineth of in this place The second question rising from a second objection of the Anabaptists against this place is this
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
were your children uncleane but now they are holy I answer They are so called not because they are without sinne but because in the judgement of the Church they are to be esteemed not infidels as other children of Pagans but Christians and beleevers and holy and true members of the Church of God even because their parents are beleevers Thus Paul speaketh of himselfe and the rest of his country-men Gal 2.15 That they were Iewes that is members of the true Church by nature and not sinners of the Gentiles And in this respect also the infants of beleeving parents have two priviledges above all other infants First So soone as they are borne they have title to the seale of Gods Covenant and the Church may not deny it unto them Thus it is said of the infants of the Iewes Gen. 17.12 Hee that is eight dayes old shall be circumcised amongst you And of the infants of Christians also The Apostle Peter when hee had exhorted the three thousand converts to be baptized he giveth this for the reason Acts 2.39 For the promise whereof baptisme is a seale is unto you and to your children to all your children not only to the males but to the females also not onely to them that were eight dayes old but to all And why may not the Church deny baptisme to any child of a beleeving parent Surely because the Church is bound to esteeme every such child not an infidell but rather a beleever and a true Christian. For a Turke or an infidell the Church may not baptize Well this is I say the first priviledge that the children of beleeving parents have in this life they have title to the Sacrament of Baptisme the seale of Gods covenant Secondly when the infants of beleeving parents do dye yea though they dye before they be baptized we are in Christian Charity to judge that they die in Gods favour in the state of salvation For so did David of his child though it dyed when it was but seven dayes old and consequently before it was circumcised yea though he knew it was begotten in adultery 2 Sam. 12.23 I shall goe to him saith he Which hee would never have said if he had doubted of the salvation of the child But you will happily reply upon this answer I have given to the second objection Must the Church esteeme the infants of beleeving parents to be holy if they bee not holy indeed And if they bee holy indeed as the Apostle calleth them how say you then in your Doctrine that every infant is guilty of sin and deserveth to be damned that it is a most filthy and loathsome creature and odious unto God I answer 1. The Church is bound so to judge of these infants by reason of the covenant God hath made with the beleeving parent which wee shall read of Gen. 17.7 I will establish my covenant betweene me and thee and thy seed after thee in their generations for an everlasting covenant to be a God unto thee and to thy seed after thee 2. Though the Lord through his free and gracious covenant do account and make them holy yet are they in themselves and by nature such as the Doctrine speaketh of even most filthy and loathsome creatures and odious unto God Thirdly Of some infants it is said that before they were borne they were in the state of grace For of Iacob God said before he was borne Iacob have I loved Rom. 9.11 13. And of Iohn the Baptist that before hee was borne he had true faith in Christ. For assoone as the voice of Maryes salutation sounded in his mothers eare he leaped in her wombe for joy Luk. 1.44 I answer That though the Lord in his eternall decree hath purposed to call many infants out of this cursed estate and draw them out of this filthy puddle that they were plunged into and doe also indeed oft execute this his gracious decree upon them by working faith and sanctification in them through his immediate power or by applying Christ and his merits unto them yet are they by nature such as the Doctrine hath described them unto us even most filthy and loathsome creatures and odious unto God Let us therefore now see the proofe of this Doctrine 1. By the plain testimony of the holy Scripture 2. By the judgments whereby God hath from heaven revealed his wrath even upon infants for their sin And for the first we have here Davids owne testimony that he was even by nature guilty of sin and consequently worthy of eternall death ye was he we know the Elect child of God And what infant can be thought to be in better state by nature then he was So speaketh the Lord of all men Gen. 8.21 The imagination of mans heart is evill from his youth or childhood For the root from whence in the originall the word that is here translated youth is taken is used for a babe Exod. 2.6 This is that also that Iob meaneth who when he had spoken of mans birth he breaketh out into these words Iob 14.4 Who can bring a cleane thing out of an uncleane As if he should have said It is not possible but man should bee filthy and uncleane even in his birth So speaketh Solomon Prov. 22 15. foolishnesse which in Solomons phrase is nothing else but wickednesse and sinne is bound in the heart of a child as a fardle or packe on a horse backe which hee can never of himselfe shake off And lastly thus speaketh the Lord of the whole nation of the Iewes which were then the only Church hee had in the World Esay 48.8 Thou wast called a transgressour from the very wombe And as these five places prove that every infant standeth guilty of sin so soone as it is borne so this sin it standeth guilty of is such as maketh it odious unto God as is plaine by the Apostle who speaking of himselfe and the rest of Gods Elect saith Ephe. 2.3 We all were by nature the children of wrath as well as others Now for the second kind of proofes we shall find that God hath beene very terrible in his judgements even upon infants See three notable examples of this 1 Sam. 15.3 God commanded Saul to slay the very infants and sucklings of the Amalekites and forbad him to spare or shew pity to any of them And Psal. 137.9 the Lord pronounceth him happy that shall take the little ones of the Babilonians dash out their braines against the stones And Gen. 19.25 we shall find that in the destruction of Sodom none of the inabitants were spared no not the infants sucklings but God rained down fire brimstone even upon them The like we shall find in these places also Numb 16.27 Eze. 9.6 Iosh. 7.24 25. If any shall say these were the children of most lewd men Amalekites Babilonians Sodomites and God forbid but there should bee a difference made between our children theirs or that ours
flesh is flesh And that is Iobs meaning Iob 14.4 No man can beget a child that is cleane from sin himselfe being uncleane Secondly Though many parents be themselves holy and have their hearts purified by faith yet do they also infect their children and derive unto them this corruption of nature as Isaac was borne with his fore-skin though his father were circumcised when he begat him and as the corne that groweth from the cleanest and purest seed riseth not without straw and chaffe Because we can derive nothing to our children in their naturall birth but that that was our owne and was naturall unto us as we heard of Adam Gen. 5.3 Hee begat a son in his own likenesse after his image Now that grace that is in us is not our owne not naturall unto us but wholly from God and supernaturall Iam. 1.17 Every good gift and every perfect gift is from above and commeth downe from the father of lights Now before I come to the use that this doctrine serveth for I must first prevent the abuse that may be made of it For from this Doctrine it may seeme to follow 1. That such as are children of what age soever they bee are not much to bee blamed for any of their sins seeing their parents have bin the first authours of them 2. That they have no great cause to reverence and respect their parents that have done them so much wrong as to poison and infect them with so corrupt a nature But they that gather such conclusions from the Doctrine do not make a right use of it but abuse it rather For first Wicked children may not extenuate their sins nor lay all the blame of their lewdnesse and damnation upon their parents because they did receive from them this corruption of nature or say as Ezek. 18.2 The fathers have eaten soure grapes and the childrens teeth are set on edge nor say to their parents when they reprove them for any of their sins I pray whence had I this corruption of my nature may I not thanke you for it Woe be to him â—aith the Lord Esa. 45.10 that saith unto his father what begettest thou or to the woman what hast thou brought sorth For 1. they are themselves the authors of their owne destruction Hosea 13.9 O Israel thou hast destroyed thy selfe And Ezekiel 18.20 The soule that sinneth it shall dye the father shall not beare the iniquitie of the son The sins for which they perish and are plagued of God are their own nothing is so properly their own as their sins are Pro. 1.31 They shall eat the fruit of their owne way Yea this very originall sin and corruption of nature that is in them though they received it from their parents is their owne Iam. 1.14 Every man is tempted when he is drawn away of his owne lust 2 They have by their actuall sins made themselves much worse then they were when they came from their parents Mat. 23.15 Secondly Children may not take occasion hereby to despise their parents because they received from them this corruption of nature which is the cause of all their misery but they are bound to honour and reverence them in their hearts and to be every way dutifull unto them for all this Foure examples I will give you for this 1. Solomon shewed a great deale of duty and reverence to his mother 1 King 2.19 1. He rose up to meet her 2. He bowed himselfe unto her 3. He set her upon his right hand And yet he knew well what she had done when she was Vriahs wife It is no disparagement to the greatest that is to shew reverence to their parents though they be never so much inferiours in estate and degree unto themselves 2. Sem and Iaphet are blessed for this because they would not behold the nakednesse of their father when he lay like a drunken beast uncovered in his tent and Ham their brother is cursed of God because he did otherwise Gen. 9.22 23. A child is bound upon paine of Gods curse to be unwilling to heare or see or know any thing by his parents that may diminish that reverent opinion he ought to beare them in his heart 3. Iudah was extreamely importunate to have his brother Benjamin back againe out of Egypt upon this ground especially Gen. 44.31 that else he should bring his fathers gray haires with sorrow to the grave which he protesteth verse 34. he could not endure to see It should trouble a child to do any thing that might grieve his parents and he is bound in conscience to doe what he can to keepe his parents from sorrow and griefe 4 Though David complaine here of the corruption of nature he received from his parents yet yet did not that minish at all his dutifull respect unto them but in the time of his owne greatest distresses he had alwaies a great care to relieve and provide for them as we shall see 1 Sam. 22.3 Let my father and my mother I pray thee saith he to the King of Moab come forth and be with you till I know what God will do for me Every child is bound to relieve and provide for his parents if they stand in need and to account them worthy of double honour even that way also And no marvell for children have received such benefits from their parents as by all the duty they can performe to them they are never able to requite Let children saith the Apostle 1 Tim. 5.4 learne first to shew piety at home and to requite their parents for that is good and acceptable before God Marke 1 kindnesse and bounty is to be shewed to our parents first before all others 2 Hee calleth this piety religion a service done to God 3. This is a chiefe good worke that God delighteth in 4 This is but a requitall of the good we have received from them Yea certainely it is a requitall farre short of the benefits we have received from them Let me shew you in a word or two the benefits that every one of you have received from your parents even you whose parents have beene never so poore First If thy parents be godly and religious as through their meanes by nature thou didst inherit corruption and wert made the child of wrath so by their meanes through grace thou shalt be sure to inherit a blessing if the fault be not in thy selfe it is thy patrimony thou art borne to it thou maist challenge it at the Lords hands for thou hast his promise for it Psal. 112.2 The generation of the upright shall be blessed And Pro. 20.7 The just man walketh in his integrity his children are blessed after him Psal. 103.17 The mercy of the Lord is from everlasting to everlasting upon them that feare him and his righteousnesse unto childrens children And this blessing that thou art borne to by being the child of Godly parents reacheth not onely to temporall and outward things according to that speech of David
were the meanes to win him to God As wee see in the affection of the Galathians towards Paul Galat. 4.15 I heare you record that if it had bin possible you would have plucked out your owne eyes to have done me good Thirdly and lastly This will be a comfortable testimony unto us of the truth and soundnesse of that grace that is in our selves when we are carefull to breed grace in all that doe belong unto us and specially in our owne children And without this we can have no such testimony and assurance of our selves Therfore wee shall find this oft observed for a note of them that were soundly converted themselves that their care was to reforme their families and make them religious also as of Abraham Gen. 18.19 of Ioshua Iosh. 24 15. of Zacheus Luke 19.9 of the Nobleman of Capernaum Iohn 4.53 of Cornelius Actes 10.2 of Lydia Acts 16.15 of the Iaylour Acts 16.33 34. of Crispus the chiefe ruler of the Synagogue Acts 18.8 Therefore the Lord in his law forbade any Proselite to be admitted to the passeover though he were himselfe circumcised and did outwardly professe the faith unlesse all the males in his house were circumcised also and did professe the faith aswell as himselfe Exod. 12.48 And in the condition of that promise he maketh to his people for delivering them out of the captivity which hee foretelleth hee would bring them into for their sins hee requireth not only that they themselves should returne unto the Lord and obey his voice but their children also Deut. 30.2 3. If thou shalt returne unto the Lord thy God and shalt obey his voice thou and thy children with all thy heart and with all thy soule then the Lord thy God will turne thy captivity c. As if hee should say Thou dost not turne to the Lord thy selfe unfeinedly with all thy heart unlesse thy care be that thy children may do so also Bat alas if that law were now in force that none should bee admitted to the Lords Supper that had any in their family that did not make at the least an outward profession of religion how few communicants should wee have If none may be accounted unfeinedly religious themselves whose children and servants doe not live in an outward conformity and obedience to the Word how few sound-hearted Christians will there bee found in this age The third and last sort of motives doe concerne our duty to God and the respect we should have unto his glory and they are two principally First The trust that the Lord hath put us in and the charge that hee hath given us concerning our children For this we must know that our children are not our owne but the Lords I speake to such as are Gods people and members of his Church Thus speaketh the Lord to his people Ezek. 16 20. Thy sons and thy daughters whom thou hast borne unto me thou hast taken and sacrificed And as we have begotten and borne them for him so hath he charged us to educate and bring them up for him And that with such a charge as the Prophet telleth Ahab in a parable that hee had received for the keeping of a man committed to his trust in the battell 1 Kings 20.39 If by any meanes hee bee missing thy life shall be for his life If the childs soule perish through the parents default whom God put in trust to keep and looke to it the parents soule must dye for it For this is the righteous sentence of God against them whom hee hath charged with the soules of others Ezek. 3.18 Hee shall dye in his iniquitie but his bloud will I require at thy hand If any shall object that that is spoken of the charge God hath given to Prophets and Ministers concerning their flocks not of that that he hath given to parents concerning their children I answer That every parent is as deepely charged by God with the soules of his children as any Pastor is with the soules of his flocke and more deepely too You call our congregations that we are set over our charge and you say well for so they are and you can cry shame of us if we either by idlenesse or worldlinesse shew our selves carelesse of our charge and you have indeed just cause to do so But in the meane time you forget that your children family are your charge also you make no scruple of neglecting all duty all care of the soules of your owne charge Know you therefore for certaine that you are as much yea much more charged with the soules of your families and of your children especially then any Pastor is with the soules of his flocke And hearken to your charge I pray you 1. You are as oft and as expressely charged to use the meanes to save your childrens soules and to breed grace in them as any Minister is Exod. 13.8 Thou shalt shew thy sonne the meaning the end and use of the Sacrament of the Passeover Deut. 6.6 7. These words which I command thee this day thou shalt teach them diligently to thy children Psal. 78.5 He established a testimony in Iacob and appointed a law in Israel which hee commanded our fathers that they should make them knowne unto their children Ephes. 6 4. Yee fathers bring up your children in the nurture and admonition of the Lord. No Minister is more straitly charged of God to teach catechise his flock then you are to instruct your children 2. Parents stand obliged to their children by more and stronger bonds then any Pastor can be to his flocke as we have heard in the first sort of motives 3. Parents have more meanes and opportunities to prevaile with their children then any Pastor can have to doe good upon his flocke The interest they have in their childrens love and affection is a great matter and so is the advantage they may take of their childrens tender yeeres and so is their continuall conversing with them and so is their authority also None have such opportunities to instruct and bring others to goodnesse as parents have This was that that good Hezechiah meant in his prayer Esa. 38.18 19. The grave cannot praise thee death cannot celebrate thee The living the living he shall praise thee and who among all the living the father to the children shall make knownâ— thy truth In which respect we have seene in those eight examples that I mentioned unto you how soone godly maisters of families have prevailed with all that were under them to bring them unto an outward profession and conformity in religion And Ioshua is bold â—4 15 to undertake for himselfe and his house that they shall serve the Lord. Some might have said to him soft Ioshuah speake this for thy selfe and that is well too Nay saith he and that before all the people I will undertake this also for my whole house And in this respect also it is that the childrens sins are said to be a blemish and reproach
some other examples to proove this that are not so extraordinary as that of Iohn Baptist was First for saving knowledge wee have the Apostles testimony of Timothy 2 Tim. 3.15 that hee had knowne the holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his childhood yea from his infancy as the word properly signifieth And for the seeds and beginnings of holy affections see them in the little children of Gods people at Tyre Acts 21.5 they shewed their love to the Apostle and went with their parents to bring him on his way unto the sea shore And for conscience of sin and feare to offend God see it in Daniel 1.8 Hee resolved with himselfe that whatsoever came of it he would not defile himselfe with the portion of the Kings meat nor with the wine that hee dranke And if you consider how long hee lived after this in the reignes of foure Kings Nebuchadnezzar Evilmâ—rodach Belshazzar and Darius it will appeare plainly hee was very young when he made this conscience of sinne Secondly I answer That childhood is the fittest age of all to bee wrought upon this way children of all others are the fittest to have the seeds and beginnings of saving grace wrought in them That which the Prophet saith by way of exprobation to the Iewes may fitly bee applyed unto this purpose Esa. 28.9 Whom shall hee teach knowleage and whom shall hee make to understand doctrine Them that are weaned from the milke and drawne from the breasts They are not indeed fit to feed themselves nor capable of strong meat but they are the fittest of all other to bee fed and dieted by others to bee fed with milke That is a comparison that the Apostle twice useth 1 Cor. 3.2 Heb. 5.12 Your children while they are young are like soft wax apt to receive any impression like little twigs which you may bend and bow which way you will There is not in them that stubbornnesse that spirit of contradiction neither in their reason nor will to oppose and reason against good things as you shall find in them of more yeares In which respect our Saviour telleth us Mar. 10.15 we must all be like unto them Verily I say unto you whosoever shall not receive the Kingdome of God as a little child he shall not enter therein Thirdly and lastly I answer That admit that your children have no understanding at all nor feeling of the good things you teach them while they are so young admit no seeds no beginnings of grace be wrought in them thereby then yet will that which you teach them then do them good afterward and prepare and make them fitter to receive good by the ordinary meanes of grace afterward when they shall come to more understanding and discretion Wee baptize our children when they are infants though they have for the present no feeling nor understanding of it It is twice noted of our Saviours Disciples Iohn 2.22 and 12.16 that the things which they understood never a whit at the first when Christ taught them did them great good afterward And the same is noted also of the disciples of Iohn Iohn 10.41 42. And parents may well thinke they have not lost their labour but done a good and blessed worke if they have by their teaching prepared their children to receive good by the publike ministery of the Word And thus have I answered the first objection The second objection they make is this Admit that children by the teaching they have may attaine to some beginnings of knowledge and grace yet is there say they no heed to bee taken of the good things that bee in children they will quickly loose all againe Many a young Saint hath proved an old Devill But to these that object this I answere with the words of our Saviour to the Sadduces for they are certainly little better then Sadduces and Athiests that say or thinke thus Matt. 22.29 Ye do erre not knowing the Scriptures and the power of God For First the Scripture teacheth us that a great guesse may bee made what our children will prove when they grow in yeeres by observing well their disposition when they are very young Pro. 20.11 Even a child is knowne by his doing whether his worke be pure or whether it bee right For then they cannot dissemble but will more freely discover their inclinations then they will doe when they are growne in yeares And as experience hath proved in a number of lewd menâ— our old proverbe to be true soone it pricks that thorne will be they did when they were young discover a most ungracious disposition so it hath also proved this true of many worthy men that the great towardnesse and inclinations unto good that appeared in them while they were very young did presage what they would prove afterwards And parents shall doe well to observe this not onely that they may know thereby what callings to fit and prepare their children for but also what vices they should chiefly labour to prevent in them and what good things above others they should principally nourish in them Secondly The Scripture teacheth us that by teaching our children good things while they are young they will be made the better while they live Pro. 22.6 Teach a child in his way and when hee is old hee will not depart from it And experience in all ages hath confirmed this that as a vessell will long keepe the savour of that liquor it was first seasoned with so doe men the instructions they have learned in their childhood The seeds of knowledge and grace which were sowne in Moses heart by his mother while she nursed him Exod. 2.9 10. could never be gotten out of him by all the pleasures and honors and examples he had in Pharaohs Court Thirdly The Scripture teacheth us that though some that have beene religious in their childhood have proved most lewd and so it hath beene with men too as well as with children yet the worthiest men and such as have done God most excellent service began to bee gracious and good betimes even in their childhood Many such examples we have as Ioseph and Moses and Obadiah 1 King 18.12 and Ieremy and Daniel and Iohn Baptist and Timothy and many more They that proved such excellent Saints when they were old were Saints when they were young And on the other side as of all that wee read were possessed with evill spirits the divill was most hardly gotten out of him whom he had possessed from his childhood Mark 9.21 29. so wee find by experience that the most of them that are old divills in their age were also young devills in their childhood bewrayed much ungraciousnesse even when they were very young And thus have I finished the second meanes that you that are parents must use to heale your childrens natures and breed grace in them you must instruct them betimes even while they are very young The third meanes is good example You that are parents must
the son of her vowes Pro. 31.2 she had beene wont to pray much for him They should not onely use these meanes but pray earnestly to God to give them wisdome to know what they may do to destroy corruption and breed grace in their children They should pray as Manoah did Iudg. 13.8 Lord teach me what I shall do to the child that thou hast given me We should do as the woman of Canaan did complaine to God of the corruption that is in our childrens natures and desire him to heale it Have mercy on me O Lord saith she Mat. 15.22 my child is miserably vexed with a divell And as Iob did Iob 1.5 offer sacrifice daily for them pray daily for them that God would forgive them their sins Now to conclude all this that I have said touching the Meanes that parents are to use for the restraining and weakning of that corruption in their children which they have infected them with and to breed grace in them Though I cannot assure you that if you use these meanes you shall see the effect and fruit of them in every one of your children but you may justly object that many parents that have been as carefull as is possible in the use of these means have had as ungracious children as any others for the Lord is the God of all grace and the onely author of it 1 Pet. 5.10 and he giveth successe and fruit to all meanes thereof 1 Cor. 3.6 and he worketh herein most freely according to the good purpose of his owne will as the wind bloweth where it listeth Ioh 3.8 he hath mercy on whom he will and whom he will he hardneth Rom. 9.18 Yet have I two things to say for your incouragement and comfort that are Christian parents 1 None have more cause to expect and with patience to wait for a blessing from God in the use of the meanes of grace towards any then you have towards your children because of the promises God hath made to you concerning your children Gen. 17.7 Psal. 22.29 30. Esa. 44.3 And the fruit of your labour may appeare hereafter though it do not yet as experience hath proved in many good mens children that for a long time lived most ungraciously 2. Admit God be never pleased to vouchsafe a blessing to your labours in your children yet shall your labours and the fruit of them rebound into your own bosome Psal. 35.13 For 1 you highly please God in doing your duty and he accepteth your worke neverthelesse Esa. 49.4 2 Cor. 8.12 which will yeeld you unspeakable comfort 2 Cor. 1.12 2 You have hereby delivered your owne soules so as the sins and damnation of your ungracious children shall never be imputed unto you Ezek. 3.19 Lecture LVII On Psalme 51.5 May 15. 1627. WE have already heard that from these words being opened and cleared from the cavills of the Anabaptists these three doctrines do naturally arise 1. That every infant so soone as it is borne and conceived standeth guilty of sinne before God and is by nature the child of wrath 2. That this sinne that every infant standeth guilty of by nature and whereby it doth deserve eternall damnation is derived to it from Adam by the parents 3. That this sin which every infant is guilty of and which is derived to it from Adam by the parents is the chiefe sin and that which above all others may make us odious and abominable unto God The two former of these doctrines we have already finished it followeth now that we proceed unto the third and last of them We must therefore observe that David doth not mention heere the sinfullnesse and corruption of his nature wherein he was borne and conceived to lessen or extenuate the murder and adultery that he had committed as if his meaning had beene to say unto God Lord there is cause thou shouldst pitie me and have mercy on me and not lay these sinnes to my charge seeing I could do no otherwise I did but my kind the corruption of my nature which I received from my parents was the cause of it No no he hath no purpose at all heere to minse or lessen his sin to excuse or defend himselfe before God but for his further humiliation and abasing himselfe before God he aggravateth his sinne and ascendeth in his confession to an higher step and degree of it As if he had said I have not onely sinned against thee and done this evill of adultery and murder in thy sight but I have done it out of the corruption of my vile nature I was not drawne to it through the violence of any sudden tentation but mine owne filthy nature drew me to it I am not onely guilty of this adultery and murder but I am more vile then so for I have in me and had so soone as I had any being a fountaine of all sinne for which thou maiest justly abhorre me and I loath my selfe much more then for my other sinnes For when they are repented of and I am delivered from the guilt and power of them yet this cursed root of all sinne that is in me will never be destroied till I be destroied my selfe This is the meaning of David here And therefore 1. He doubleth the words of this complaint which he maketh here unto God of his originall sin the corruption of his nature I was brought forth in iniquity and in sinne my mother conceived mee 2. He setteth before this his complaint of the corruption of his nature this word of attention behold as if hee should say this this is it that humbleth me most of all And from these words then wherein David doth in this manner complaine unto God of the corruption of his nature we have this doctrine to learne for our owne instruction That our originall sinne that corruption of nature wherein wee were borne and conceived is the sinne of all others fro which the Lord may most justly abhorre us and for which we should be most humbled and abased in our selves See the proofe of both the branches of this doctrine distinctly First That this is the sinne for which the Lord may most justly abhorre us Man saith Eliphaz Iob 15.16 that is every man which must needs be understood in respect of his nature is filthy and abominable in his sight And the Apostle Ephes. 2.3 We are even by nature the children of wrath As if he had said If we had no other sinne but that the very sinfullnesse of our nature maketh us worthy of Gods wrath and odious unto him This truth the Lord shaddowed out to his people under the law by sundry ceremonies For whereas you shall find few or no lawes made for the shutting men out from the tabernacle which was a type of heaven for actuall sinnes there are many against them that were defiled with such impurities as did typify the corruption of our nature by originall sinne The leper though he were a King might not be
suffered to come into the house of the Lord as you shall find 2 Chron. 26.21 Nor the woman that had borne a child for a good space after her child-birth Levit. 12.4 Nor he that had touched the dead body of a man Num. 9.7 19.11 Nor he that had the running of the reines Levit. 15.14 Yea see what the Lord saith to Moses Numb 5.2 3. Command the children of Israel that they put out of the campe every Leper and every one that hath an issue and whosoever is defiled by the dead both male and female shall ye put out without the Campe yee shall put them that they defile not their camps in the midst whereof I dwell Certainely by all these ceremonies God meant to teach his people this that no sinne maketh us more odious unto God no sin deserveth more that we should be forever seperated from God and his kingdome then the very corruption of our nature doth Now for the second branch of the doctrine that our originall sinne the corruption of our nature is the sinne for which wee should bee most humbled and abased in our selves see the proofe of it in foure notable examples besides this of Davids which we have in the Text examples I say of such of Gods people as being not guilty of any actuall sinne that did reigne in them yet have complained exceedingly and cryed out of themselves even for this The first is of Iob who though in respect of his conversation he was a perfect man and upright and one that feared God and eschewed evill Chap. 1.1 yet Chap. 40.4 he cryeth out thus unto God Behold I am vile what shall I answer thee As if he had said How shall I appeare or stand before thee The second is the Prophet Esay who so soone as he had seene the glory of the Lord in a vision and by that meanes discerned what himselfe was better then ever he did before breaketh forth into this complaint Esa. 6.5 Wo is me for I am undone The third example is the Apostle Paul of whom you shall not find that ever he complained so bitterly of any of the foulest sinnes that he had committed before he knew Christ as he doth of this Rom 7.24 O wretched man that I am who shall deliver me from the body of this death this was a death to him and nothing so much as this The fourth and last example is that of the whole Church Esa. 64.6 We are all as an uncleane man using the very words that the Leper was commanded to use and to cry Levit. 13.45 I am uncleane I am uncleane worthy to bee separated for ever from God and from his people Now for the grounds and reasons of the Doctrine why the Lord hath so just cause to abhorre us for this corruption of our nature and why we have so just cause likewise to be humbled in our selves for it they may be taken from the properties and effects of it For as Adam by that first sinne of his which excepting onely the sinne against the Holy Ghost was in sundry respects the most heinous sinne that ever mortall man did commit and which sinne of his as we have heard in the first doctrine of this verse is most justly imputed unto every one of us as he I say by that first sinne of his did loose from himselfe and all his posterity that glorious image of God in which he was created and whereby he did wholly resemble the Lord in wisdome and holinesse so did he thereby also receive for himselfe and his whole posterity the image of Satan and was transformed into it Whereby it is come to passe that we do all by nature a fearefull thing to heare and yet a certaine truth most lively in our disposition resemble Satan Let us therefore consider our nature and the corruption of it in the properties and effects of it and it shall evidently appeare unto us that there is no creature upon earth that hath so venimous and poisonfull a nature as every one of us have Neither will I speake of such properties and effects of originall sin as are to be found in the naturall man onely and him that is void of all saving grace but of those that every one of us and the best of Gods children such as David and Iob and Esay and Paul were shall find in themselves And those are foure principally First This corruption of our nature depriveth us of the comfort of our best actions and maketh the dearest of Gods children heavie and uncheerefull even in those duties wherein they have most cause to bee comfortable and cheerfull according to that commandement of God Psal. 100.2 Serve the Lord with gladnesse For this flesh of ours this corruption of our nature 1. Disableth us unto spirituall duties maketh us unwilling untoward dull and cold and faint in them so as we performe them with no lust no life no servency of spirit This the Apostle complaineth of Rom. 7.18 I know that in me that is in my flesh dwelleth no good thing For to will is present with me through grace he meaneth but how to performe that which is good I find not Heb. 12.1 It easily besetteth us on every side to hinder us from running in any way of Gods commandements 2. It will shew and intermingle it selfe and will not be kept out of doors no not for a moment when we purpose and go about the best duties but it will be medling and have a finger even in them When I would do good saith the Apostle Rom. 7.21 evill is present with me 3. It will crosse 3. It will crosse and oppose the spirit and interrupt the worke of it stirring up such thoughts and motions as are quite contrary and opposite unto it I see saith blessed Paul Rom. 7.23 another law in my members warring against the law of my mind And Gal. 5.17 The flesh lusteth against the spirit and these are contrary the one to the other so that ye cannot do the things that ye would Yea 4. by these and such like meanes it defileth our best duties and maketh them not onely unworthy of all reward with God but worthy to be rejected and loathed by him as the Church complaineth Esa. 64.6 All our righteousnesses are as filthy raggs Secondly It draweth the best of us to offend God oft 1. Even to doe that that we do not onely know to be evill but that also that our hearts do hate In many things saith the Apostle Iam. 3.2 we offend all And Paul Rom. 7.15 What I hate that I doe and verse 23. It bringeth me into captivity to the law of sinne 2. Yea it is restlesse and never giveth over working this way Like thtroubled sea as the Prophet speaketh Esa. 57.20 which cannot rest whose waters cast up mire and dirt This root and fountaine is ever springing and putting forth one corruption or other Every imagination of the thoughts of our hearâ— saith the Lord Gen. 6.5 is
or for any of his judgements then must our originall sin this fountaine of corruption that wee have within us come into our remembrance to further us in our humiliation before God The keeping of fasts is no better then grosse hypocrisie and will but provoke the Lord further against our selves and all wee pray for if our soules bee not humbled and afflicted in us when we fast You know the fearefull sentence of God against such keepers of fasts Levit. 23.29 Whatsoever soule it bee that shall not bee afflicted in that same day hee shall bee cut off from among his people And the more wee can bee humbled in our fasts certainly the more hope we may have to prevaile with God in them He putteth his mouth in the dust saith the Church of an humbled sinner Lam. 3.29 if so bee there may bee hope As if hee had said if any thing will give him hope of mercy that will doe it And because so few keepe fasts with humbled soules even when they make so solemne profession of their humiliation before God and his people therefore see we so little fruit of our fasts now adayes But Gods people have now cause if ever to complaine unto God as they did Psal. 80.4 O Lord God of hosts how long wilt thou be angry against the prayers of thy people Certainely God seemeth even to bee angry with the prayers of his people Yet must wee not give over our fasts and dayes of humiliation for God calleth us to fasting and prayer now if ever hee did Esay 22.12 But our care must bee to keepe our fasts with more humbled soules then wee have beene heretofore First Wee must be humbled for the tokens of Gods anger that are upon all the Churches and upon our owne land If ones father have spit in his face saith God to Moses Numb 12.14 should he not be ashamed Certainely our heavenly father hath spit upon our faces and disgraced us in the sight of all nations The Lion hath roared saith the Prophet Amos 3.8 who will not feare The Lord threatneth terrible things against this nation such as if we would give our selves leave seriously to think of would make the stoutest heart among us to quake and tremble And surely such as will seeme to keepe fasts and are not in their fasts affected with nor humbled for the judgements of God upon all the Churches especially upon our owne land are no better then gracelesse hipocrites Ier. 5.3 Thou hast stricken them but they have not grieved thou hast consumed them but they have refused to receive correction they have made their faces harder then a a rock These are they that the Prophet speaketh of Esa. 29 15 18. Secondly We must be humbled in our fasts for the outragious sinnes that are committed every where specially such as our selves heare and know of When blasphemy was supposed to have beene spoken by Naboth against God and the King a fast was proclaimed in Iezreel for that 1 King 21.9 10. which doubtlesse Iezabel had learned from the example of Gods owne people that had beene wont to do so in such cases And the Apostle blameth the whole Church of Corinth 1 Cor. 5.2 because they had not at all mourned for that foule incest that had beene committed among them What would he have done if so desperate a murder had beene committed there as was here the last weeke Certainely we should all mourne and be humbled for it and be glad we have opportunity to do it with fasting and prayer It is made a note of Gods people whom he will marke for himselfe and take care to provide for in times of common calamity Ezek. 9.4 that they are such as sigh and cry for all the abominations that are done in the midst of the place they live in If we cannot be humbled for the sins of the land of the place we live in certainely we can never be humbled aright for any judgements of God that are either presently upon us or threatned against us We read of Nehemiah that when he heard of the great affliction and reproach Gods people were in at Ierusalem Neh. 1.4 He wept and mourned certaine daies and fasted and prayed before the God of heaven But what was the thing that most humbled him in that fast Surely not so much the judgements whereby God shewed himselfe to be angry against Ierusalem as the sins of Ierusalem whereby it had provoked God unto this anger as you may perceive by the confession he maketh of their sins in the sixt and seaventh verses of that Chapter Thirdly We must in our fasts be humbled for our owne sinnes especially Thus is the humiliation of Gods people for sin set forth Ezek 7.16 They shall be on the mountaines as the doves of the valleyes all of them mourning every man for his iniquity And therefore also we ought in our fasts to call back into our remembrance the foulest and grosest of all the sins that ever we committed in our lives though they were done long ago Because the heart will sooner be brought unto remorse and sorrow by the remembrance of these then of smaller sins Remember and forget not saith Moses unto Israel Deut. 9.7 how thou provokest the Lord thy God in the wildernesse He that bringeth not to the fast an heart humbled for his owne sins that hath no sense of the beames that are or have beene in his owne eye as our Saviour speaketh Mat. 7.5 is but an hypocrite in pretending that he is humbled for the sins of the land Fourthly and lastly We must in our fasts be humbled for our originall sinne for the foule corruption of our nature So was David we see heere in this his solemne profession of repentance and humiliation he was humbled not onely for his adultery and murder but for the corruption of his nature also wherein he was conceived and borne yea more for that then for the other for he ascendeth in his confession as we have heard as to an higher step and degree of sin and setteth an Ecce before this Behold I was borne in iniquity c. Thus was Paul humbled even after his regeneration for this corruption of his nature It was no actuall sin no corruption that reigned in him or that he did obey in the lusts thereof that he complaineth so of and prayeth so against 2 Cor. 12.7 8. It was nothing els certainely but the corruption of his nature the motions and strong inclinations he found in himselfe unto some foule evill and this he said put his heart to that paine and anguish as a thorne in the flesh would put a mans body to This was that that made him cry out so of himselfe Rom. 7.24 Owretched man that I am this was that that he calleth his death who shall deliver me from the body of this death And why were David and Paul being in the state of grace and having no actuall sin in them that they had not repented of in whom
this originall corruption of nature did not reigne neither why were they so humbled for that neverthelesse And why must we in the daies of our humiliation when we are to renew our repentance remember and bewaile our originall sin Surely because First That was the cause of all the foule sins that ever we committed and consequently of all the sorrowes and miseries that ever we felt or stood in feare of Iam. 1.14 Every man is tempted when he is drawne away of his owne lust and enticed And Mar 7.21.23 from within out of the heart of men proceed evill thoughts adulteries fornications murders c. all these things come from within and these defile a man Secondly Because though all other sins that we have committed be repented of and done away yet this root of bitternesse remaineth still in us and is ever sprouting and putting us in danger to do as badly againe as ever we did And may fitly be resembled by that comparison of a tree that Iob useth Iob 14.8 9. Though the root thereof wax old in the earth and the stocke thereof die in the ground yet through the sent of water it will bud and bring forth boughs like a plant He therefore to conclude that bringeth unto God in the fast an heart humbled onely for some grosse actuall sins that he hath committed but was never humbled for the vile corruption of his nature could never feelingly confesse that unto God nor bewaile it before him hath just cause to suspect the truth of his repentance and humiliation for sin Shall Iob and David and Esay and Paul cry out so much of themselves for this and dost thou thinke thou art in a good case that art never troubled for that untowardnesse thou findest in thy heart to any thing that is good for those vile motions and inclinations thou findest in thy selfe unto all evill This God complaineth of as of a thing that did much provoke him against his people Ezek. 16.22 In all thine abominations and thy whordomes thou hast not remembred the dayes of thy youth when thou wast naked and bare and wast polluted in thy bloud Lecture LXIII On Psalme 51.5 Iuly 10. 1627. THe third use that this Doctrine serveth unto is for exhortation to stirre up in every one of us a care to be cured of this loathsome leprosy to be delivered from the danger of this poison this fountaine of all sin this root of all bitternesse that is in the nature of every one of us This use the blessed Apostle did make of this Doctrine Rom. 7.24 For having bewailed greatly this corruption he felt in his nature and professed that he was deepely humbled in himselfe for it which made him cry out O wretched man that I am As if he had said O what a wretch am I that have such a deale of corruption remaining in me which was the former use that I told you this Doctrine serveth unto and handled by me the last day immediately he bursteth forth into these words Who shall deliver me from the body of this death As if he should have said O how may I be rid of it and delivered from the danger of it Now for the better enforcing of this exhortation 1 I will give you certaine motives to provoke you unto this care to seeke to be freed from the danger of this sin 2 I will shew you the meanes whereby deliverance from the danger of this sin is to be obtained And for motives I shall not need to give you any other then such as you have already heard in the proofes and reasons of the Doctrine 1. This is the fountaine and cause of all other our sins and consequently of all our woe and misery as wee have heard out of Iames 1.14 And it is a point of wisedome in this case to lay the axe unto the root of the tree Matth. 3.10 2. This is an universall leprosie that is gone over the whole man the whole spirit and soule and body and is therefore called the old man Rom. 6.6 3. This is such a cursed root and fountain of all evill as will never cease sprouting boyling and bubling up one corruption or other Fitly resembled Esa. 57.20 to the troubled Sea that cannot rest whose waters cast up myre and dirt continually So as when we have repented and made our peace with God for our actuall sins that wee know by our selves yet this is still apt to defile us againe and cast filthy dirt upon our best actions yea to bring us into danger of falling againe into the same or fouler evils and so apt ever and anon to interrupt our peace with God and to minister unto us matter of new doubts and feares continually It therefore standeth us upon to enquire how and by what meanes wee may bee delivered from the danger of this sinne especially And this is the second thing I propounded for the inforcing of this exhortation to shew you the means how wee might bee delivered from it And those we may best learne of the blessed Apostle who when hee had professed this desire that I now exhort you to Rom. 7.24 Who shall deliver mee c. In the words following hee answereth himselfe and giveth full satisfaction to his owne conscience in this weightie question which is the answer also that I must give to every one of you in whom the Lord hath wrought that care and desire that was in Paul as doubtlesse hee hath in every good heart here that knoweth the viâ—enesse of his owne nature and doth remember and beleeve that which I have taught you at large touching originall sin he answereth himselfe I say by telling us who delivered him from the body of this death how hee was freed from the checks and accusations of his owne conscience for it 1. By Iesus Christ who delivered him from the guilt of it that it should never bee imputed to him unto condemnation verse 25. I thanke God through Iesus Christ our Lord. And 8.1 There is therefore now no condemnation to them that are in Christ Iesus 2. By the spirit of God who freed him from the power and dominion of his corruption and did mortifie it in him Rom. 8.12 They that are in Christ walke not after the flesh but after the spirit for the law the commanding power of the spirit of life which is in Christ Iesus hath freed me from the law the commanding power of sin and death The same answer he also giveth 1 Corinth 6.11 Yee are washed yee are sanctified yee are justified in the name of the Lord Iesus and by the spirit of our God Here are therefore beloved you see two wayes and other way then these two there is none whereby wee may bee delivered from all the hurt and danger that may come to us by the Originall corruption of our nature 1. By Iesus Christ that hath justified us and delivered us from the guilt and punishment of it 2. By the spirit of Christ which
esteemed him not And yet all this was nothing in comparison of his inward miseries and sufferings his soule was exceeding sorrowfull even unto death Matth. 26.38 He was so overwhelmed with terror and feare of that death he was to endure that in his prayer he uttered strong cries and roared and shed teares abundantly Heb. 5.7 He sweat drops of blood through the extreamity of his sorrow and anguish so abundantly that they fell upon the ground Luk. 22.44 Being on the crosse he could not containe himselfe but though he knew who were by to heare him Mat. 27.39 44. yet cryed with a loud voice My God my God why hast thou forsaken me verse 46. In a word he was made a curse as the Apostle speaketh Gal. 3.13 The curse of God and the torments due to all the elect were laid on his blessed body and soule to the full Now true faith as I said applieth all this that Christ hath suffered particularly to every beleever and perswadeth his soule that out of his love to him he endured all this It maketh him able to say with blessed Paul Gal. 2.20 He loved me and gave himselfe for me And as Esa 53.4 He hath borne our griefes and carried our sorrowes These sorrowes and terrours and torments were mine and I should have endured them everlastingly if hee had not endured them for me And verse 5. He was wounded for our transgressions and bruised for our iniquities they were my sins that put him to all these torments Now he that is thus perswaded Christ hath so loved him hath had this respect unto him in particular he cannot choose but he must needs out of love to Christ hate and renounce his sins If the spirit of Christ have perswaded us once that Christ hath so dearely loved us we cannot choose but love him againe We love him saith the Apostle 1 Ioâ— 4.19 because he loved us first The bloud of bulls and goats saith the Apostle Heb. 9 13 14. sprinkling the uncleane sanctifieth to the purifying of the flesh that is served the turne to cleanse a man from legall and ceremoniall pollutions How much more shall the bloud of Christ if it be sprinkled and by faith particularly applyed to you purge your consciences from dead workes to serve the living God O there is great force in this particular application of the bloud of Christ and assurance it was shed for thee to mortifie sin in thee The love of Christ saith the Apostle 2 Cor. 5.14 constraineth us Nothing hath that force to curb corruption in Gods childe and to compell him to live in Gods feare as this hath They shall feare the Lord and his goodnesse in the latter daies that is under the Gospell saith the Prophet Hos. 3.5 When the Apostle had prayed for the Ephesians 3.16 that they might be strengthened with might by the spirit of God in the inner man He prayeth further verse 18 19 that to that end they may be able to comprehend with all Saints what is the length and breadth and depth and height and to know the love of Christ which passeth knowledge that yee might be filled with all the fulnesse of God If thou didst indeed know the love of Christ aright that out of his love to thee he endured such torments even to save thee from hell thou couldst not choose but be strengthened with might by his spirit in the inner man to withstand and overcome thine owne corruptions I know the Papists prate much against and blaspheme this doctrine of particular application of Christ by faith of the assurance it giveth to a man of Gods speciall love to him in Christ they say it layeth reines on mens necks and openeth a gap to all licentiousnesse But these two things I confidently affirme concerning this Doctrine by warrant of Gods Word First That as a Christian can have no sound comfort without it neither in life nor death so is there no doctrine hath that force in a good heart to make it study and practise mortification as this hath Indeed with hypocrites wrath judgement will do more as David saith Psal. 78.34 When he shew them then they sought him and returned and inquired early after God but it is farre otherwise with Gods child The knowledge even of this more generall love and goodnesse of the Lord to poore sinners that he is ready upon their repentance and turning to him to forgive their sins how great soever they have beene that he offereth Christ unto all men in the ministery of the Gospell and proclaimeth his pardon in the most generall tearmes that can be Ioh. 3.16 and commandeth all to beleeve that Christ died for them Even the consideration of this generall love to all that live in the Church is a most strong and effectuall argument to perswade a man to forsake his sins and turne unto God Nay till a man can be perswaded of that love and goodnesse of God he can never have an heart to repent and to turne unto him This is plaine by that speach of the Evangelicall Prophet Esay 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him returne unto the Lord and he will have mercy upon him and to our God for hee will abundantly pardon Having these promises saith the Apostle 2 Cor. 7.1 And what promises meaneth hee Surely those mentioned Cap. 6.16.18 let us cleanse our selves from all filthinesse of the flesh and spirit Secondly That hee that truly knoweth that Christ loved him and gave himselfe for him cannot possibly grow licentious by it He that hath gotten a conceit and perswasion of heart that Christ dyed for him onely out of a carnall and naturall knowledge of the Doctrine of the Gospel may abuse this perswasion I grant and grow the worse by it such a one I know may turne the grace of God into wantonnesse But he that hath beene taught this of God and brought to this perswasion by the word and spirit of God cannot possibly abuse it but it must needs mortifie sin in him See a plaine proofe of this Ephe. 4.20 But ye have not so learned Christ so hee meaneth as to live licentiously still what followeth verse 21 if so bee that yee have heard him and have beene taught by him as the truth is in Iesus As if hee should have said Many live in the Church and make a profession of Christ by vertue onely of an outward calling they have heard and beene taught by many excellent ministers of Christ and by hearing them have attained the knowledge of Christ but they never heard Christ himselfe speaking to their heart in the ministery of his word they were never taught of him as the truth is in Iesus And what is it to be taught by him as the truth is in Iesus To know Christ aright That hee telleth verse 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts The man that truly
yeeld his people helpe this way as he was the other and more willing too 3 If the principall worke he came into the world for was not to cure the bodies of men but to heale their soules 4 If we have his expresse promise for the healing of our soules of all their corruptions which they had not for the curing of their bodily infirmities How commeth it to passe that so many then were cured by him of all their bodily infirmities and we have little or no helpe at all from him for the healing of our soules Surely one of these three things must needs be the cause of it 1. Either we doe not so earnestly desire helpe for our soules this way as they did for their bodies the punishment of our sins we would faine be delivered from but whether we be freed from the power of them or no we are indifferent 2. Or we doe not seeke to Christ for helpe in this case of ours as they did in theirs Pardon of sin and mercy with God and comfort and peace we looke to have through Christ alone but we seeke not to him for grace to sanctifie us and mortifie sin in us nor looke to receive that benefit by him also Or els 3 we seeke not to Christ for helpe this way in that manner as they did that is in faith and full assurance of heart to receive helpe from him in this case But of us it may be said in this case as the Apostle speaketh in an other Iam. 4.2 3. We desire to have grace and cannot obtaine we fight and warre against our lusts and yet have not victory over them because we aske not we seeke not to Christ we aske and receive not because we aske amisse that is we aske not in faith in confidence and assurance to obtaine it of God through Christ. Let us therefore stirre up our selves to take hold of Christ and these promises and confidently expect the performance of them to our selves in our owne particular cases and so by faith draw vertue from Christ to drie up all the filthy issues that are in our foules As the Israelites looking on the brasen serpent in faith healed them Num. 21.8 9. So let thine eyes be upon Christ with expectation dependance upon him as Iehoshaphat speaketh 2 Chron. 20.12 in another case for helpe and vertue will be derived from him to cure thee All things saith our Saviour Mat. 21.22 whatsoever ye shall aske in prayer beleeving having his promise for them as in this case we have ye shall receive And if thou canst beleeve saith he thou maist have helpe against that spirit that hath possessed thy son from his very childhood though my Disciples could not cast him out Mar. 9.23 all things are possible to him that beleeveth Certainely it were possible enough for any of us to get power over our strongest corruptions and to attaine to a farre greater measure of mortification then we are yet come unto if we would imploy our faith in this worke if we would make claime to these promises and rest upon them and confidently expect strength and helpe from God through Christ against them Say not any of you alas I am so sinfull and unworthy a wretch that I dare not presume to beleeve and be so confident that Christ will helpe me For First Thy unworthinesse will not barre thee from receiving helpe from Christ. In all the cures he did upon men he had no respect at all to the worthinesse of the persons Mat. 8.16 He healed all that were sicke without all respect of persons He selleth not his grace but giveth it freely Esa. 55.1 Every one that thirsteth come ye to the waters and he that hath no money Secondly The more unworthy thou feelest thy selfe to be the more fit thou art to receive helpe from him For God giveth grace to the humble Iam. 4.6 And among all that received helpe from Christ those had the strongest faith and did most confidently expect helpe from him that had in themselves the deepest sense of their owne unworthinesse as is evident in the example of the Centurion Luke 7.7 8. and of the woman that had the bloudy issue Mar. 5.27 33 34. and the woman of Canaan Mat. 15.27 28. Neither say secondly Alas I cannot beleeve I go to Christ I pray against my hardnesse of heart and against my frowardnesse and against my blasphemous thoughts c. but I cannot pray in faith nor certainly beleeve that God will give me helpe against them For First Do as the poore man did that went to Christ to have his sonne dispossessed Mar. 9 24. mourne and weepe for thy unbeleefe that thou canst not give credit unto God Secondly Do againe as he did pray heartily to God to helpe thy unbeleefe Mar. 9 24. Thirdly Then know assuredly thou hast a true faith though a weake one and that this weake one will be sufficient to procure helpe to thee from him as it did for that poore man Mar. 9.25 Thirdly and lastly Say not this is contrary to mine owne experience and to the experience of all the godly who though they have had true faith yet they could never obtaine power from Christ to vanquish their lusts I have in my prayers against my corruptions called to mind these promises you have spoken of and made claime to them and am never the nearer Yea Paul though he had so much faith yet complaineth Rom. 7.23 that the law of his members did bring him still into captivity to the law of sinne The faithfull do indeed receive from Christ their justification in this life fully and perfectly but as for their sanctification it is but litle that many of them do receive as appeareth by the strong corruptions that may be discerned even in the most of them To this I answer First Christ doth not utterly destroy sinne in any beleever so long as he liveth here For he seeth that would not be good for us in many respects as we heard in the handling of the Doctrine Secondly He doth give to some of his servants a greater measure of sanctification and power to overcome their corruptions then he doth unto other Ephes. 4.7 To every one of us is given grace according to the measure of the gift of Christ. Thirdly Every beleever is in some measure sanctified by Christ and his corruption hath received from him a deadly blow that it shall never reigne more he hath so much strength given him as he shall never be quite overcome nor brought under the dominion of sinne any more but shall be made able to maintaine warre against it For Christ hath made us all Kings and Priests unto God Rev. 1.6 And Rom. 6. â—4 Sinne shall not have dominion over you for ye are not under the law but under grace Fourthly Proportionable to the measure of our faith shall our sanctification be and our strength to overcome our corruptions And even
even for his restraining grace See three notable benefits we doe receive even by that First Though wee have in our nature the seeds of all sinne yet there are many foule sinnes wee never felt in our selves the least inclination unto The Lord hath so kept them under as they never yet shewed themselves to bee in us but as it is said of Saul and other of Davids enemies that were with Saul 1 Samuel 26.12 so it may bee said of many noisome lusts that are in our nature the Lord hath sent a dead sleepe upon them that they never stirre in us Thinke not thinke not beloved that thou art made of a better mould that thou art better by nature I say not then Lot or David or Peter but even then the Sodomites or Cain was or then any of the most monstrous sinners that ever thou hast knowne or heard of because thou hast not felt thy selfe inclined to such foule sinnes as they fell into thinke not that thou hast not any inclinations in thine heart to such sinnes because thou hast not felt them stirring in thee at any time but ascribe that to this grace of God and consider who it is that hath made thee to differ from another from any other man as the Apostle speaketh in another case 1 Cor. 4.7 that thou mayest be humbled in thy selfe and give the glory of it unto God Learne thou to be thankfull unto God as well for keeping thee from these sins that thou never feltest thy selfe given unto as for the pardon of those that thou hast most offended in Secondly Many of us have felt in our selves some motions and inclinations unto many foule sinnes that others have fallen into but they have not put forth themselves in us in their full strength nor set upon us with that force and violence as they have upon others they have not bin furthered in us with such tentations as they have bin in others if they had we certainly had fallen as shamefully as others have done And what hath beene the cause that wee have not hatched these cockatrice eggs as the Prophet calleth them Esa. 59.5 It may bee thou wilt say that by the sactifying spirit of God thou hast resisted thy corruption when thou didst feele it arise thou hast prayed against it and so by the spirit hast mortified it And this I doubt not but every child of God may truly say of many a corruption they have found in themselves But that is not all If these sins that we have beene preserved from had set upon us with that strength and violence as they have done upon others or as many other of our sins have done upon our selves if they had beene set forward by the like tentations we had doubtlesse beene overcome by them as well as others And whereunto is this to bee ascribed that they have not done so surely to this mighty power of Gods restraining grace in us That whereas in other men yea in some of his owne people as wee may see Psalm 81.12 the Lord le ts goe his hand and suffereth their lusts to have the sway giveth them up to their owne hearts lusts and saith to their corruptions as hee did to the deceiving spirits 1 Kings 22.22 Goe and prevaile Hee hath dealt more graciously with us and though to humble us hee hath let us see what monsters wee lodge in our breasts what abominable corruptions we have in our hearts yet he holdeth them in a chaine and letteth them not loose upon us but pulleth them in againe that they may not prevaile against us He that hath set barres and doores to the raging sea as hee speaketh Iob 38.10 11. and said hitherto shalt thou come and no further and here shall thy proud waves be stayed is hee only that stinteth and gageth the corruptions of our hearts that sets such limits and bounds unto them Let us also beloved take notice of this mercy of God and be thankfull for it When thou seest or hearest of the outragious sins that many fall into drunkenesse adultery murder blasphemy and such like sins pity thou their case and lift up thy heart in thankfulnesse unto God that hath kept thee from being thy selfe as bad as they are That speech of the Pharisee Luke 18.11 if it had come from an humbled heart had beene a good speech and such as beseemeth every one of us to use unto God Lord I thanke thee I am not as other men are extortioners unjust adulterers Consider thus with thy selfe I am by nature as bad as the worst man I know yea I find my selfe sometimes enclined and ready even to fall into those very sinnes that have brought others to so much shame And then thinke upon and blesse that hand that hath kept thee from falling and say in thankefulnesse of heart with the Prophet Psal. 94.18 When I sayd my foot slippeth thy mercy ô Lord did hold me up The third and last benefit we receive by this restraining grace of God in our selves is this that the Lord letteth us not know all the vilenesse and wickednesse that is in us but concealeth and hideth a great part of it from us But you will say to mee Is it a benefit to bee kept from the knowledge of our sinnes I answer No not from all knowledge of our sins For it is a great benefit to have our sins discovered to us 1. So farre forth as is necessary to drive us unto Christ to shew us how wretched wee are without him For this maketh us capable of benefit by Christ. 1 Timothy 1.15 this maketh us able to prize him and thirst after him Numbers 21.9 this maketh us able to relish and find sweetnesse in him Matth. 11.28 2. So farre forth as is necessary to bring us unto repentance for them and to keepe us from living and continuing in them Iere. 8.6 No man repented him of his wickednesse saying what have I done So farre forth we should labour to find out our sins by diligent search Psal. 4.4 and should be content that others should acquaint us with them Psal. 141.5 3. So farre forth as is necessary for the pacifying of Gods wrath in any speciall judgements that are upon us For in this case as the Lord restifieth by his judgements that hee hath matter against us Ruth 1.21 so it is our duty and the way for us to appease the Lords anger by a diligent search and examination of our selves to find out the speciall sin whereby we have thus provoked God Lam. 3.39.40 Yea in this case we are bound to beg of God that he would discover those speciall sins unto us as Iob did Iob 13.23 4. So farre forth as it is necessary to keepe us from pride and to humble us For to this end God commanded his people to remember and oft to call to their minds their old sinne and the most hainous of them all Deut 9.7 Remember and forget not how thou provokedst the Lord
thy God to wrath in the wildernesse And to this end Moses spendeth a whole chapter Deut. 9. in calling to the peoples minds and bringing into their remembrance their old sins which he would never have done if he had not knowne this profitable and needfull for them that their repentance for them might bee oft renewed But further then the knowledge of our sins serveth for one of these foure ends it is no benefit it is a judgement and correction of God upon us Therefore it is threatned as a judgement to wicked men Psal. 50.21 I will reproove thee and set thy sins in order before thee Therefore Iob complaineth of it as of a judgement Iob 13.26 Thou writest bitter things against me and makest me to possesse the sins of my youth And Paul prayeth against it 2 Cor. 12.8 I grant indeed it is such a judgement and correction as God useth most to exercise them by that are dearest to him and seeth it to bee most necessary for them as is plaine by the example of Iob 13.26 and of Paul 2 Cor. 12.7 But herein his mercy appeareth that as it is said of all other corrections upon his Church Esa 27.8 In measure thou wilt debate with it so it is in this 1. The Lord doth not let any of us see all our sins but so many of them as he seeth will be sufficicient for us to see for our saving humiliation and repentance Dealing with us in this case as Balak did with Balaam Num. 23.13 Thou shalt see but the utmost part of them thou shalt not see them all And 2. those that he is pleased to discover to us he doth not let us feele the full weight of them nor let us fully see the loathsomnesse of them Oh if the Lord should breake up the sinke that is in every one of our hearts and let us fully discerne and feele how much filth is in them we were never able to abide our selves but should every one of us become a Magormissahib as Ieremy calleth Pashur Ier. 20.3 4. a terrour to our selves If the Lord should let us feele the full weight of our sins certainely we were never able to beare it but should be overwhelmed by it See this not only in the sin of Cain and Iudas that were castawayes Gen. 4.13 Mat. 27.5 but in the sins also of Gods own people Heare what David saith of his sin Ps. 38.4 It is a heavy burden too heavy for me to beare And heare what Paul saith of the incestuous person 2 Cor 2.7 he was in danger to bee swallowed up with overmuch sorrow 1. Thinke of this thou wretched man to whom many foule sins seeme as light as a feather drunkennesse swearing whoring c. when the Lord shall but let thee throughly to see what thou hast done when he shall lay but any one of these sins unto thy charge and cause thee to feele the full weight of it hee shall need to inflict no other punishment upon thee but even to let thee see feele what thou hast done Ier. 2 19. Thine owne wickednes shall correct thee and thy back-slidings shall reprove thee Wickednes will burne like the fire Esa. 9.18 Hell it selfe hath no greater torment then that And this thou hast cause to looke for and knowest not how soone Num. 32.23 Thou hast sinned against the Lord and be thou sure thy sin will find thee out 2. Let us therfore beloved acknowledge it for a mercy of God that he doth give us the sight and sense of our sins so farre forth as is necessary to our saving humiliation and repentance but let us acknowledge it for as great a mercy that hee doth not let us see and feele our sins to the full so as we should be overwhelmed by it Lecture LXIX On Psalme 51.5 Septemb 18. 1627. THe second thing wherein the admirable goodnes of God appeareth unto us is this If we could rightly weigh what we were by nature we would see just cause to wonder at the power and goodnesse of God in this that there should bee any truth of grace in any of us Let us consider this first in generall in the whole worke of our conversion and of that change that is wrought in our hearts by the grace and spirit of God Secondly In every particular act of grace that we do discerne in our selves And for the first wee shall find the Apostle maketh this use of the Doctrine of originall sinne Ephes. 2.4 5. God who is rich in mercy for his great love wherewith hee loved us even when wee were dead in sinnes hath quickened us together with Christ by grace yee are saved As if hee had said this was nothing but meere grace this argued the riches of Gods mercy the greatnesse of his love to doe this When the people beheld the mighty workes that Christ wrought in giving sight to the blind and hearing to the deafe and speech to the dumbe and life to the dead it is said they were all amazed at the mighty power of God Luke 9.43 and as it is said Matth. 9.8 they marvelled and glorified God And the party himselfe whom Christ had restored to sight admired the worke of God upon himselfe and said Iohn 9.32 Since the world began was it not heard that any man opened the eyes of one that was borne blind But the worke that God hath wrought upon our hearts whom he hath converted and begun saving grace in is though not so sensible yet a farre greater demonstration of his power and goodnesse then any of those was and such as wee have much more cause to admire and glorifie God for Certainely it is as possible for a blackmore to change his skinne or a leopard his spots as the Prophet speaketh Ieremy 13.23 for a Camell to goe through the eye of a needle as our Saviour saith Luke 18.25 as for us to have a change wrought in our hearts But blessed bee God that the thing which is impossible with men hath beene possible with God as our Saviour there speaketh Luke 18.27 This admirable power of God is sensible and apparant in the conversion of some men of such I meane as have beene prepared for their conversion with legall terrours such as having beene notorious sinners before have beene by some strong hand of God changed suddenly In the conversion of such as Paul was that of a bloudy persecutour was of a sudden made not onely a disciple but a zealous preacher also Where hee that was even now a Wolfe and a Leopard was so chaunged that hee dwelt with the Lambes and lay downe with the Kids as the Prophet speaketh Esa. 11.6 All men will bee apt to take notice of and to admire the power of God in the conversion of such a man as Paul saith of himselfe Galathians 1.24 that the Churches glorified God in him But the worke of Gods power in the conversion of most men of such as have beene bred in the Church and
his owne salvation He is not so dead but there is enough left in him to make him without excuse as the Apostle plainely teacheth Rom. 1.20 He may doe more then he doth to avoid damnation he may doe more then he doth to further his owne salvation and because he will not doe what he may therefore he is inexcusable therefore he is the cause of his owne destruction Why what can he do will you say I answer First He hath power enough left in him by nature to curbe and restraine himselfe from all grosse sinnes from drunkennesse and whoredome and such like sinnes yea and from haunting of lewd company that may draw him to such sinnes he may forbeare these things if he will he hath enough left in him to make him able to live a civill and unblameable life There is many a man that even by the strength of nature can truly say as he said Luk. 18.11 I thanke God I am no extortioner nor unjust in my dealings with men nor an adulterer Secondly He hath enough left in him to make him able to doe many good workes I meane workes that are materially and morally good He can if he will make restitution of that that he hath gotten unjustly and doe workes of mercy also to the poore Els would not Daniel 4.27 have spoken thus to such a man as Nebuchadnezzar was Breake off thy sinnes by righteousnesse and thine iniquities by shewing mercy to the poore And that which the young man saith of the outward observation of all the commandements of the second table Matth. 19 20. All these things have I kept from my youth up that the Apostle speaketh even of many a Gentile Rom. 2.14 The Gentiles do by nature the things contained in the law And in the Church many a man is even by the strength of nature able to say not of the second table onely but of the three latter commandements of the first table also so farre forth as the letter and externall observation of them all these have I kept Thirdly He can if he will frequent the ministery of the Word the plainest and most powerfull ministery and that constantly When thou wert young saith our Saviour to Peter Iohn 21.18 thou girdest thy selfe and walkedst whither thou wouldest So much freedome of will every man hath by nature so much power even by that generall and common grace and assistance that God communicateth unto all men that he may goe to Church if he will yea he may if he will ride or goe many miles to a Sermon ordinarily as well as he may to an market so farre The Lord speaking of such as were no better then naturall men telleth the Prophet Ezek. 33.31 They come to thee as the people commeth and they sit before thee as my people and they heare thy words Fourthly He may if he will so seriously marke and observe the Word that is preached unto him and the judgements of God which he seeth and feeleth as he may bring himselfe thereby unto legall repentance even to such a sight and sense of his sinne and of the wrath of God as may make his heart to quake and judge himselfe to be in a most miserable estate Of them that were no more then naturall men we do read Esa. 58.3 that they did use in the time of Gods judgements upon them to fast and afflict their owne soules And of Ahab and Felix we read how by hearing the Word and observing what they heard they were wrought upon Ahab 1 King 21.27.29 rent his clothes put sackcloth upon his flesh fasted and humbled himselfe before God And Felix Acts 24.25 trembled exceedingly Fiftly and lastly He may be able out of this sense he hath of his owne miserable estate not onely to desire the prayers of others as Pharaoh did Exod. 10.17 and Ieroboam 1 King 13.6 but even himselfe also to cry importunately and pray to God for mercy So it is said of the mariners Ionah 1. that in the extreame feare they were in through the apprehension of Gods wrath they cried not onely every man unto his God verse 5. but unto the Lord also unto Iehovah verse 14. So it is likewise said of Saul Acts 9.11 Behold hee prayeth When our Saviour exhorteth the hypocriticall Iewes in an allegoricall speech to make their peace with God in time while this life and the day of grace lasteth Luke 12.58 59. he maketh this preface to that exhortation verse 57. Yea and why even of your selves judge ye not what is right As if he had said You have so much light and judgement in your selves even by nature as to discerne that that is fit and necessary to be done Even by the light of nature a man may be able out of the apprehension and sense of his owne fearefull condition to desire reconciliation with God and to cry earnestly for it Now if any man shall aske me and what is all to the purpose that you say a naturall man is able to doe seeing none of all this is any thing worth in the sight of God or pleasing unto him seeing there is no true goodnesse in any of this that a naturall man doth Without faith it is impossible to please God Hebrewes 11.6 I answer First That though this be so yet I may say to the naturall man that doth these things that doth thus what in him lyeth as our Saviour said to the Scribe Marke 12.34 Thou art not farre from the kingdome of God such a man is nearer to heaven then any other naturall man in the world is Secondly That though by doing all this that lyeth in his power 1 he cannot deserve neither ex condigno nor ex congruo as the Papists speake that God should save him or give him his grace for Gods grace is free he worketh in men both to will and to doe of his owne good pleasure as the Apostle speaketh Phil. 2.13 2 He can have no certaine assurance when he hath done all this that lyeth in him to doe that he shall find mercy with God for there is no promise made to these things All the promises of God are in Christ yea and Amen as the Apostle speaketh 2 Cor. 1.20 till a man be in Christ he hath no promise from God yet may the naturall man be greatly incouraged to doe thus what lyeth in him to flie from the wrath to come and to please God and may conceive hope that by doing these things as well as he is able God will be pleased out of his infinite goodnesse to shew mercy on him And these grounds he hath out of Gods Word for his encouragement therein 1. Because the Lord hath revealed himselfe in his Word to be so infinite in mercy and goodnesse Exod. 34.7 and hath sworne Ezek. 33.11 that hee hath no pleasure in the death of the wicked 2. Because God seeketh to the vilest sinner in the ministery of his word 2 Cor. 5. â—0
they were distempered in their braines either with melancholy or Satans tentations as experience sheweth us dayly that many good soules are which made them judge worse of their estate then they had just cause to doe If they had beene their owne men and in their right minds they would easily have discerned they have no reason to be so troubled seeing they being once regenerate were not under the law but under grace and consequently their sinne whatsoever it were how hainous soever could not have dominion over them Rom. 6.14 They had not sinned nor could possibly sinne as other men did with the full sway of their soule the full consent of their will For the seed of God remaineth still in them as the Apostle speaketh 1 Iohn 3.9 They should not be damned for any sinne that they had committed or could commit For there is no condemnation to them that are once in Christ Rom. 8.1 It is not possible they should dye in their sinnes but they shall certainely be renewed by repentance No sin they can commit is able to separate them from the love of God or cast them out of his favour For whom Christ ever loved he loveth to the end Iohn 13.1 To these men that shall thus object as doubtlesse too many are apt to doe too many are apt to thinke that all Gods people whom they see humbled and much perplexed in mind for their sinnes are distempered in their braines or at least are but silly weake creatures voyd of all judgement to these men I say that those three persons whom I have brought for witnesses to confirme this truth were all in their right minds they were not mad they were not distempered in their braines either through melancholy oâ— tentation though I confesse many of Gods people are so often times they judged not otherwise of their falls then they had just cause to doe they were no more troubled for their sinnes then they had just cause to be And to prove this I will produce my second witnesse that I told you I would bring for proofe of this truth The Lord himselfe who is greater then the conscience doth thus judge of the foule sins that regenerate men fall into For notwithstanding all that hath bin sayd or can possibly be said out of Gods word touching the unchangeablenesse of Gods love to all that are in Christ or touching the perpetuity of their happy estate that are once truly regenerate yet the Lord hath both by his word and works given two testimonies in this case whereby he hath clearely declared how hee judgeth and esteemeth of the sins that his owne people fall into And the two testimonies God hath given concerning this matter are these 1. That he can no better brooke the sins of the regenerate then of other men but hateth sin as much in them as in any other person 2. That he hateth sin more in them then in any other Observe the proofe of the first of these two testimonies in three points First Of the sins of the regenerate of Gods owne people it is said that God will not pardon them Hee is an holy God hee is a jealous God saith Ioshua to Gods owne people Iosh. 24.19 hee will not forgive your transgressions nor your sinnes And even of Christ Iesus the Angel of the Covenant the Lord saith to his people Exod. 23.21 Obey his voice provoke him not for he will not pardon your transgressions and marke the reason God giveth for it For my name is in him As if he should say Because he is God therefore he will not pardon your transgressions he were not God if he should doe it What will you say cannot the sins that a regenerate man falleth into be pardoned Are all their falls impardonable sins No verily for I proved to you the last day that no Elect child of God can possibly commit the unpardonable sin that all their sins shall upon their repentance certainly be forgiven The blood of Iesus Christ his sonne cleanseth us from all sinne as the Apostle saith 1 Iohn 1.7 But in those fearefull sentences that I mentioned to you two things are to be understood 1. That God will not winke at Christ himselfe because he is God cannot brooke nor beare with the sins of his people he cannot count them innocent nor thinke well of them till they have repented 2. That though ever since they first beleeved and were converted they have had a pardon upon record in heaven that can never be revoked nor cancelled yet if they fall againe into grosse sins they shall haue no comfort at all of that pardon but be as if they had no pardon till by renewing their repentance and faith they have sued out their pardon and be able to shew and plead it in the Court of their owne conscience Secondly Of the regenerate of Gods owne people it is said that though they be not eternally damned for their sins yet the Lord will take uengeance of them and plague them for them in this life as grievouslly and sharply as any other men in all the world The Lord our God knoweth well how to love the person of his child and yet to hate his sin neverthelesse how to continue his fatherly affection towards him and yet to shew extreame detestation to his sin If they breake my statutes and keepe not my commandements saith the Lord Psalme 89.31 34. then will I visite their transgression with the rod and their iniquitie with stripes neverthelesse my loving kindnesse I will not utterly take from him nor suffer my faithfulnesse to faile my covenant will I not breake nor alter the thing that is gone out of my lips And againe Psalme 99.8 Thou wast a God that forgavest them though thou didst take vengeance of their inventions Though the regenerate man hath a generall pardon and all his sins be so forgiven him as they shall never be imputed to his condemnation yet if he give himselfe liberty to sin he cannot hope to be exempted from any of Gods judgements and plagues that ever fell upon sinner in this life He may be plagued as much as ever man was in his estate in his name in his posterity in his body yea in his mind and conscience also And who can tell in what kind and in what measure God will plague him how heavy and sharpe or of how long continuance the judgement shall be wherewith he will afflict him The Lord we know hath great store and variety of judgements to punish sinners with He hath an armoury full of the weapons of his indignations as the Prophet speaketh Ieremy 50.25 O how terrible hath the Lord shewed himselfe to many of his deare servants this way He is apt indeed as we heard the last day to passe by the frailties and infirmities of his servants such as they discerne and bewaile in themselves but wilfull sins scandalous sins nay sins of negligence and carelesnesse such as themselves make no conscience of he is
though he continued in the state of grace to his very death yet by his sinnes hee lost the use and operation the vigour power and comfort of his adoption and of that grace that was in him and recovered it not even to his dying day as may appeare by that report the holy Ghost maketh of his last dayes 2 Chron. 16.10 12. A fearefull yet most profitable example for all secure Christians to read and meditate of And thus you have heard the first testimony which the Lord hath given in this case he hateth sin every whit as much in the regenerate man as he doth in any other person in the world Lecture CIX On Psalme 51.6 Ianu. 27. 1628. THE second testimony that I told you the Lord himselfe hath given in this case is this That he sheweth in this life more hatred to the sins of his owne people then hee doth to the sins of any other men in the world And this hee hath in all ages and doth still declare foure wayes 1. Hee afflicteth in this life all his owne people for sin so doth he not all wicked men 2. When he doth intend to bring generall judgements on the world or upon a nation he useth to begin with his owne people 3. When he will make any an example unto others of his anger against sin he useth to make choise of his owne people for this purpose rather then of lewd and wicked men 4. His judgements are wont to be more heavy and sharpe upon his owne people then those are which he useth to inflict upon wicked men For the first of these It is wonderfull to observe what difference God putteth betweene many lewd men and his dearest children that way 1. The Lord useth admirable patience and forbearance towards many lewd men He reserveth them to the day of judgement to bee punished saith the Apostle 2. Pet. 2.9 2. In this life many a wicked man goeth scot-free he tasteth of no affliction They are not in trouble as other men saith he Psalmist Psal. â—3 â— neither are they plagued like other men 3. Nay though their sins bee outragious yet God plagueth them not Iob speaketh of some Iob. 24.12 that were cruell oppressours and playd the tyrants and yet saith he God layed not folly unto them As if he had said He no way layeth it to their charge 4. The Lord letteth them runne riot and doe what they list and never stoppeth them in their course Hee suffereth them to walke in their owne wayes as the Apostle speaketh Acts 14.16 5. He holdeth his peace and doth not so much as by his word rebuke them These things hast thou done and I kept silence saith the Lord Psalme 50.21 6. Nay he seemeth not to see them but to winke at them The times of ignorance God winked at saith Paul Acts 17.30 7. So that you see many lewd men are in this life priviledged persons they goe under a protection as we read Gen. 4 15. that Cain did no man might touch Cain On the other side Looke upon the estate of Gods children in this life and you shall find it is farre otherwise with them they have no such priviledge For 1. Every godly man shall bee sure to bee afflicted in this life in one degree or other Whom the Lord loveth hee chasteneth saith the Apostle Heb. 12.6 hee scourgeth every sonne whom hee receiveth And verse 8. If ye bee without chastisement whereof all are partakers then are ye bastards and not sonnes 2. The Lord useth not to winke at his childrens faults but hee observeth them strictly and if they fall into presumptious and scandalous sinnes yea or into sinnes of secure carelesnesse and negligence they shall bee sure to heare of him and to tast of his rods If I sin saith Iob 10.14 thou markest mee and wilt not acquit mee from mine iniquity His fire is in Zion saith the Prophet Esa. 31.9 and his furnace in Ierusalem As if he had said They that sinne there cannot escape the furnace of affliction as the same Prophet speaketh and interpreteth himselfe Esay 48.10 3 Lastly God useth not nor may any child of God expect that he should shew such patience and forbearance towards him when hee hath sinned as hee useth to doe towards many a lewd man See this in that speech of Phinehas and the Princes unto the two tribes and the halfe Iosh. 22.18 It will be saith hee seeing yee rebell to day against the Lord that to morrow hee will be wroth with the whole congregation of Israel That wise and holy man you see expected present judgement would fall upon Gods people for their sinne hee had no hope that God would forbeare them for any time if ye rebell to day to morrow Gods vengeance will come Secondly When the Lord hath purposed to bring upon the world or upon any nation any common calamity or desolation any overflowing scourge that shall passe through a nation or place as the Lord calleth it Esa. 28.18 his manner hath beene to begin with his owne Church and people Iudgement must beginne at the house of God saith the Apostle 1 Pet. 4.17 Begin at my sanctuary saith the Lord to the destroying Angell Ezek 9.6 Hee is wont first to scourge his owne people for their sinnes before hee beginne with the world and to make their misery and trouble a fore-runner of the common and generall destruction I tooke the cup at the Lords hand the cup of Gods fury saith the Prophet Ieremy 25.17 and made all the nations to drinke that is prophesied that they should certainely drinke of it unto whom the Lord had sent me But who were to drinke first of this cup He telleth us verse 18. Ierusalem and the cities of Iuda and the Kings thereof and the Princes thereof They were to begin in this cup to Egypt and the Philistines to Edom and Moab and the Ammonites and to all other nations as he sheweth in the verses following So when our Saviour had prophesied Luke 21.10 11. that before the destruction of Ierusalem Nation should rise against nation and kingdome against kingdome and great earthquakes should bee in divers places and famines and pestilences he addeth verse 12. but before all these they shall lay their hands on you speaking to his Apostles and Disciples and persecute you As if he should say The judgement shall begin at my house Thirdly The Lord hath beene wont to make his owne people examples and spectacles of his wrath against sin unto other men Thus the Prophet spake of his times Esa. 8.18 Behold I and the children the Lord hath given me are for signes and for wonders in Israel from the Lord of hosts which dwelleth in mount Sion As if hee had said This is of the Lord he maketh us so And thus speaketh the Apostle of his times 1 Cor. 4.9 We are made a spectacle unto the world So the Lord made Vzzah an example to the whole congregation of Israel of his wrath against them all
for carrying his Arke in a cart which by his ordinance should have beene carried on the Priests shoulders only Was Vzza the worst man in all the company No verily we have rather cause to judge he was a good man though he transgressed Gods law in that point Was God displeased with Vzza onely or had he respect to his sin only in that judgement No verily For because yee did not carry the Arke at the first saith David to the Priests 1 Chron. 15.13 because yee set it on a cart the Lord our God made a breach upon us All the congregation were as deepe in that sinne as Vzza the Lord was as much displeased with them all as with him onely he made him an example to them all that they might see what was due to them all in the judgement that fell upon him and David made that use of it as you may see 1 Chron. 13.11.12 David was displeased that is grieved and troubled in mind because the Lord had made a breach upon Vzza and David was afraid of God that day In like manner did the Lord deale with the yong Prophet that we read of 1 Kings 13 24. he made him an example to Ierohoam and to all Israel Alas may you say was there never a greater sinner in Bethel nor in all Israel never a fitter man to be made an example of Gods severity then this poore man I answer Greater sinners there were many wee may not doubt but that Prophet was a good man and Gods deare child though being deceived by the old Prophet hee did eate and drinke in Bethel contrary to Gods commandement and so did justly deserve to dye Neither had the Lord in that judgement so much respect to the sinne of that good man as to the sin of Ierohoam and all Israel that by his severity toward his owne servant for so small a sin they might either learne how much more was due to them for their grosse idolatry and so feare and repent or else by the fall and inconstancy of the Prophet be brought to esteeme the lesse of his prophesie against them and so be further hardened in their sin And that the Lord had this respect in his judgement on the Prophet may appeare by that which the holy Ghost saith verse 33. of that chapter After this thing that is to say After the Prophet had so sinned and was so plagued of God for it Ieroboam returned not from his evill way but made againe of the lowest of the people Priests of the high places As if he had said thus He received no good by this example as he should have done but became the worse by it And certainely thus are we to judge of the marvellous severity God hath of late shewed towards his people in the Palatinate and other parts of Germany and towards the poore Rochellers thinke not beloved that they were greater sinners then any other or then we are Onely the Lord hath made them examples of his severity to us and to all men and we may say of them as the Apostle doth 1 Cor. 10.11 All these things happened unto them for ensamples And thus it hath seemed good unto God onely wise who is righteous in all his wayes and holy in all his workes as the Prophet speaketh Psalme 145.17 to make his deare servants spectacles and examples of his severity against sin rather and oftner then he doth the lewdest men that live though sometimes he bring them upon the stage also as he did Korah and his company Numb 16. and 26.10 The fourth and last way whereby God doth in this life shew more hatred to the sins of his owne people then of any other men is this That though hee doth in this life execute his judgements also upon some wicked men as well as upon his owne God is angry with the wicked saith the Prophet Psalme 7.11 and plaâ—ueth one or other of them every day Yet are not his judgements usually when they doe fall so heavy so sharpe and extreame upon them as they are upon his owne people God is very terrible in the assembly of his Saints in his true Church among his owne people saith the Prophet Psalme 89.7 And of his judgements that he executeth upon wicked men in this life if they be compared with those whereby he scourgeth his owne people it may be said as it is of the misery and oppression the people endured vnder Solomon compared with that they should suffer under Rehoboam 1 Kin. 1â— 11 Hee chasteneth them with whipâ— but his owne people with Scorpions Therefore when the Lord threatneth extreame affliction he expresseth it thus Micab 6.16 Yee shall beare the reproach of my people As if hee should say I will so afflict you as I use to afflict my people when they provoke mee See an experiment of this in both the destructions of Ierusalem Never did any people in the world endure so great miseries as Gods people did there in both of them Of the first the Church thus complaineth Lamenta 1.12 Behold and see if there be any sorrow like unto my sorrow which is done unto me wherewith the Lord hath afflicted me in the day of his fierce anger Vnder the whole heaven it hath not beene done saith Daniel 9 12. as both beene done upon Ierusalem And such a destruction the Lord himselfe foretold it should be as never came upon any other people such as all other nations should even wonder to see and heare of and be astonished at it This house which I have sanctified for my name saith the Lord 2 Chron. 7.20.21 will I cast out of my sight and will make it to be a proverbe and a by-word among all nations and this house which is high shall be an astonishment to every one that passeth by it And Ezek. 5.9 I will doe in thee that which I have not done and whereunto I will not doe any more the like And of the latter destruction of Ierusalem our Saviour prophesieth Mar. 13.19 In those dayes shall bee affliction such as was not from the beginning of the creation which God made unto this time neither shall be And thus have we heard the Doctrine confirmed sufficiently That the sins of the regenerate are in sundry respects more hainous and dangerous then the same sins are being committed by other men And this we have had proved both by the testimony of the regenerate themselves and by the Lords owne testimony he can as ill abide sin in his owne people as in any other yea he hath shewed more hatred in this life to their sins then to the sins of any other men Let us now come to enquire into the reasons of this And first let us enquire what should be the reason why the Lord is so severe against them above all other men For it may seeme strange that having freely pardoned the sins of his people and being fully reconciled to them in Christ and loving them dearely with an everlasting
kingdome Feare not little flocke saith our Saviour Luke 12.32 For it is your fathers good pleasure to give you the kingdome Yea which addeth much to all his former favours he giveth them to know that he hath done all this for them Wee have received saith the Apostle in the name of the faithfull 1 Cor. 2.12 the spirit which is of God that wee might know the things that are freely given us of God Hee hath given them the comfortable sense of this his speciall love that he beareth to them above any other in the world They have tasted that the Lord is gracious as the Apostle speaketh 1 Pet. 2.3 Now proportionable to the goodnesse and bounty that the Lord hath shewed unto any must the greatnesse and hâ—inousnes of his sin needs be If a man be treacherous and unfaithfull to his dearest friend to his master to his owne father this we know will make him odious unto all men To whomsoever much is given saith our Saviour Luke 12 4â— of him shall much bee required and to whom men have committed much of him they will aske the more And thus doth the Lord aggravate the sin of his people Deut. 32.6 yea thus will the conscience of every child of God when it shall be awakened aggravate his owne sin Doe ye thus requite thâ— Lord ô yee foolish people and unwise Is not hee thy father that hath bought thee Hath he not made thee and established thee Fourthly and lastly The sins of the regenerate do more hurt then the sins of other men and therfore their sins are greater and more heinous then the sins of other men First The evill example of one Christian of note doth more encourage and harden wicked men in their sinnes then twenty examples of lewd men can doe If any man see thee that hast knowledge sit at meate in the idols temple saith the Apostle 1 Cor. 8.10 and that which he saith of that one sin may bee said of others shall not the conscience of him that is weake be emboldened to eat of meates offered unto Idols So the Lord saith Ezekiel 16.54 that the Iewes were a comfort to them of Sodom and Samaria As if hee should say It is a comfort to lewd men to see professours as bad as themselves And this is that that greatly aggravateth their sin will make it lye heavier on their conscience even when they have repented that they have beene the meanes of the damnation of others And thus God aggravateth the sin of the Iewes Iere. 6.28 They are all corrupters Secondly There redoundeth more dishonour to God from the sinnes of the regenerate then from the sins of any other man Yee shall keepe my commandements and doe them saith the Lord Levit 22.31 32. neither shall yee profuse my holy name As if hee had sayd If yee doe not my Holy Name will bee profaned All the sinnes of professours specially of men of chiefe note for piety will bee imputed by lewd men unto the Lord and cast as dirt upon his Holy Name and religion If but a woman that professeth religion be an idâ—e huswife or unquiet with her husband the word of God will be blasphenied saith the Apostle Titus 2.5 Nay if but a servant that professeth religion faile any way in his duty to his master the name of God and his doctrine will bee blasphemed saith he 1 Timothy 6.1 When Simeon and Levy had dealt so lewdly against the Shechemites Iacob telleth them Genes 34 30. they had made him to stinke among the inhabitants of the land Alas hee had no hand in their sinne hee did shew his utmost detestation to it so soone as hee knew of it True but the world is wont for the sinne of one or two of Gods people to open their mouthes against all of their profession yea to loath and abhorre them all and Gods holy religion it selfe for it In which respect it may bee sayd of Gods owne people as our Saviour speaketh of the Scribes and Pharisees Matth. 23.13 that by their foule and scandalous sinnes they doe even shut up the kingdome of heaven against men they doe utterly alienate the hearts of men from entring into the way that should bring them to heaven And this this is that that above all other things doth make their sinnes out of measure sinfull The sinne of Elies sonnes was very great before the Lord 1 Sam. 2.17 for men abhorred the offering of the Lord they loathed the worship and religion of God for their sin And this was that that the Prophet laid so heavily to Davids charge even after he had repented 2 Sam. 12.14 By this deed thou hast given great occasion to the enemies of the Lord to blaspheme O that is an heavie thing Lecture CXI On Psalme 51.6 February 24. 1628. IT followeth now that we proceed unto the uses that this doctrine may serve us unto And they are to be referred all unto three heads principally For 1. Some of them have relation unto the fitnes and falls of other of Gods people which we see or heare of 2. Some of them have relation unto the judgements of God executed upon the Church and people of God 3. Lastly Some of them have relatâ—on unto our owne sinnes who professe our selves to bee the people of God and in the state of grace For the first The Doctrine wee have heard teacheth us how wee should judge of and bee affected with the foule and scandalous sinnes that wee see or heare that the professours of the Gospell and servants of God doe fall into And reprooveth three sorts of men that offend much this way The first are such as rejoyce in the falls of Gods children 1. Most wicked men are of this humour they have no better sport nothing that they do so heartily rejoyce in as in seeing or hearing or talking of the falls of such as have beene of note for piety and religion Heare me saith David Psal. 38.16 lest they should rejoyce over me when my foot flippeth and I catch a fall they magnifie themselves against me 2. Yea they rejoyce not onely in the sinnes that Gods people doe indeed fall into but out of the pleasure they take in it and that they may not want matter of rejoycing this way they devise slanders against them and charge them with such crimes as they were never guilty of They cast iniquity upon me saith David Psal. 55.3 and 35.11 They laid to my charge things that I knew not 3. And the most odious slanders that can bee devised against such men will goe for currant every where and be beleeved as Gospell The words of a tale-bearer of a slanderer in this kind especially are as flatterings saith Solomon Pro. 18.8 as your old translation readeth it that is please a man as much as it doth to heare himselfe flattered and they goe downe to the bowells of the belly that is they are received with such delight that they are perfectly digested In these three
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
sanctifieth the gift So may I say to these men ye fooles and blind whether is greater the Sacrament or the word that sanctifieth the Sacrament The seale or the covenant of God that is confirmed by that seale Thirdly and lastly Whereas they seeme to love those other parts of Gods worship well yet in this point they are like unto those the Lord speaketh of Ps. 50.17 They hate instruction Not generall instruction it may be but to be dealt withall particularly in this kind which is certainely of all other the best way to bring an ignorant soule unto knowledge this was that reasonning which the Apostles used so much in instructing such as they sought to bring unto knowledge of which you may read Act. 17.2.17.18 19.19.9 and in other places to be instructed I say thus particularly they hate it cannot abide it If a master of a family shal constantly use to catechise his servants and examine them particularly concerning their knowledge and what they have learned ô how will they hate such a service If a minister shall examine them concerning their knowledge before they come to the sacrament and finding them ignorant keep them from it till they be better instructed they will hate him for this more then for any indignity or wrong he can do unto them They hate teaching they hate the best means that can be used to bring them unto knowledge O that these men would well consider of two places of scripture that do notably set forth their sin and danger The first is Pro. 5.12 Where the wisedome of God speaking of that anguish of soule that many lewd men feele on their death-bed bringeth them in complaining of this as of a chiefe cause of it Oh saith he how have I hated instruction As if he had said In my youth and health I could not abide to be taught and now this is that that of all other my sins lyeth most heavy upon my conscience Certainly all places do afford daily examples of this And who knoweth how soone this may be his owne case The second place is that in Pro. 1.27 28 29. When distresse anguish commeth upon you then shal they call upon me but I will not answer they shall seeke me early but they shall not find me for that they hated knowledge Observe foure things in these words 1. Distresse and anguish will come one day upon the most secure and senslesse sinner and who knoweth how soone this distresse and anguish of soule may come upon him 2. In distresse and anguish the most secure and senslesse sinner such as care least for God and goodnesse are wont to seeke unto him then they will pray and cry unto God they will make shew of much goodnesse they will desire the helpe of good men in prayer 3. God useth to despise and reject the prayers that such men make unto him in their greatest distresse or that others do make for them 4. The maine sin that provoketh the Lord so against such men that causeth him thus to reject their prayers is this because they hated knowledge in the dayes of their health and peace they had hated and despised the meanes of knowledge and grace And so much shall serve for the first exhortation The second exhortation which riseth from the second branch of the Doctrine is this That seeing no ordinance of God no part of his worship can doe us any good unlesse the Lord worke with it that his co-operation and blessing in the very life and soule of every ordinance of God that therefore we would not rest in our performance of any duty of Gods worship but make this our chiefe care to find that God is with us in it that hee worketh with every ordinance of his in our hearts and blesseth it unto us Wee that are preachers should labour so to preach as wee may find God working with us and blessing our labours This was Pauls maine desire to see fruit of his labours Hee longed to be with the Romanes as hee saith Rom 1.13 that he might have some fruit among them also as hee had among the other Gentiles And hee professeth Phil. 1.22 that this fruit of his labour which hee desired and looked to find in his ministery was the only thing that made him willing to live And you that are Gods people should looke unto and desire this chiefly in your hearing that you may find God in this ordinance that you may heare the Lord speaking to your hearts and feele his arme revealed in it I will heare saith the Psalmist Ps. 85.8 what God the Lord will speake And all of us should strive to find God with us in our prayers not onely by the helpe hee yeeldeth us in them by quickning and assisting us This is that which the Apostle Iude 20. calleth praying in the holy Ghost But also wee should observe what answer the Lord returneth to our prayers what fruit wee have of them In the day of my trouble I will call upon thee for thou wilt answere mee saith David Psalms 86.7 O hee stood much upon this and could not bee satisfied without it Hâ—are me ô Lord saith he Psal. 27.7 when I cry with my voice have mercie also upon me and answer me Certainely so should every one of us doe likewise But for the better enforcing of this exhortation 1. I will give you some motives to stirre you up to seeke this 2. I will direct you to some meanes whereby you may obtaine it 3. Lastly I will answer an objection that many of Gods people are apt to make against themselves in this case because they do not profit by Gods ordinances nor find his presence in them For motives therefore consider First That as it is a curse and great signe of Gods displeasure when a man using and enjoying all outward meanes of health and strength of body or of wealth and increasing in his worldly estate cannot find that hee is ever a whit the better by them because God with holdeth his blessing from them and so it is spoken of Haggi 1.6 when a man eateth and drinketh that that is wholsome and good but it neither nourisheth nor satisfieth him when a man laboureth hard in his calling and getteth well by his labour but is never the richer at the yeares end As this I say is a sensible judgement of God and such a one as every one will acknowledge to bee a signe of Gods displeasure So is it certainely as evident a curse and signe of Gods wrath when a man enjoying and using all outward meanes of grace he â—â—adeth and heareth the word he prayeth and receiveth the Sacrament ordinarily yet thriveth not one jot in grace by them because God worketh not with any of these meanes nor giveth his blessing to them And so is this spoken of as of a great curse of God Matthew 13.14 Hearing ye shall heare that is yee shall heare my Prophets mine owne sonnes for of such hearing hee speaketh
Sacrament that hath not care before hee goe to it to purge and cleanse himselfe from his sinnes 2. For the ministery of the word Every one saith the Lord Eze. 14.7 8. which separateth himselfe from mee and setteth up his idols in his heart every mans lust wee know is his idoll covetousnesse is idolatry Col. 3.5 and putteth the stumbling blocke of his iniquitie before his face affecteth it loveth it cannot looke of on it and commeth to a Prophet to enquire of him concerning mee seeketh to know my will out of my word I will set my face against that man saith the Lord. Certainely that man that bringeth to the hearing of the word any knowne sinne with him in his heart affecteth it loveth it is not willing to part with it separateth himselfe from God can have no hope that God will joyne or worke with him in this his ordinance nay hee highly provoketh God by comming to it in this manner Wherefore saith the Apostle 1 Pet. 2.1.2 laying aside all malice all guile and hypocrisies and envies and evill speakings as new borne babes desire the sincere milke of the word that ye may grow thereby As if hee had said There is no hope wee should ever grow in grace or thrive by the word in the best ministery under heaven if our care bee not before wee come to it to lay aside all our knowne sinnes with full purpose of heart never to take them up againe 3. Lastly For prayer If thou prepare thine heart and stretch out thine hands toward him saith Zophar Iob 11.13 14. if iniquitie bee in thine hand put it farre away and let not wickednesse dwell in thy tabernacles As if hee had said If a man before hee goe to prayer bee not carefull to cast away all his knowne sinnes nay if hee winke at or beare with any sinne that hee knoweth to be in his family he can have no hope to find audience or acceptance with God in any prayer that hee maketh unto him So that you see how undoubted a truth it is which the Prophet speaketh Esay 59.2 Our iniquities will separate betweene us and our God Certainely this is the maine cause why all Gods ordinances prove so fruitlesse to us wee read and heare and receive the Sacrament and pray ordinarily yea wee sometimes keepe fasts too and yet are never the better Though God have promised hee will meet with his people in his publique worship There that is in the tabernacle of the congregation I will meet with the children of Israel saith the Lord Exodus 29.43 And hee hath bound himselfe every whit as much to meet with his people in his publique worship under the Gospell as hee did then as is plaine Matth. 28. â—0 yet wee frequenting the tabernacle of the congregation ordinarily can seldome or never meet the Lord there nor find his gracious presence there What is the cause of this Surely some knowne sinne we harbour in our selves and which wee have no care to purge our selves of when we should goe to God breaketh the meeting and seperateth betweene us and our God So that to conclude the third Meanes If it bee indeed a trouble to us that we feele no more life and power no more fruit and comfort in any of Gods ordinances let us learne of Saul and do as he did 1 Sam. 14.37 38. When he had sought to God and the Lord answered him not he resolveth to search and find out by the best meanes that he could the speciall sinne that was the cause of it And so should we do Fourthly and lastly If wee doe indeed desire that God would accompany his ordinances and worke with them in our hearts we must beg this of God by fervent prayer This course wee should take in all things we are troubled with the want of in every thing wee doe desire Bee carefull for nothing saith the Apostle Philip. 4 6. but in every thing by prayer and supplication with thankesgiving let your request bee made knowne unto God As if he had said Acquaint God with all your desires But in our spirituall wants especially we should doe this No suit we can make to God pleaseth him so well as this when we beg grace of him It pleased the Lord saith the Text 1 King 3.10 that Solomon had asked this thing that is to say Wisedome and grace to governe well Neither is there any suit that we may be so sure to speed in as this How much more saith our Saviour Luk. 11.13 shall your heavenly father give the holy spirit to them that aske him And thus have I finished the two first things that I promised to handle in the enforcing of this exhortation it followeth that I proceed to the third and last thing that is to say To answer that which many good hearts are apt to object against themselves in this case There is no one thing that many of Gods servants doe more complaine of and mourne for then this that in no action or occasion of their life they are so heartlesse or uncomfortable as in the duties of Gods worship they profit not by any of Gods ordinances the Lord worketh not with them in their hearts For this they mourne and vexe themselves as judging it to be a certaine signe that they are forsaken of God and out of his favour yea they are even apt to resolve with themselves as good never a whit as never the better it is to no purpose for them to frequent the ordinances of God any longer seeing they are never the better for them To these good soules I have two things to say 1. Somewhat for their direction 2. Somewhat for their comfort First For thy direction I must say unto thee that 1 Seeing thou art expressely commanded of God to read and heare the Word to receive the Sacrament to pray 2 and that these are the meanes he hath ordained to work grace in thee and to save thee if ever thou be saved Therefore thou must 1 hold thy selfe bound to use them still even though yet thou think thou dost receive no good by them 2 strive to use them in obedience to God 3 use those foure meanes thou hast beene directed 4 wait for Gods blessing in the use of them Remember what the Apostle saith Gal. 6.9 Let us not be weary of well-doing for in due season wee shall reape if we faint not Thou must do as those poore impotent persons did Ioh. 5.3 they came to the poole of Bethesda and lay waiting there for the moving of the water So must thou still bring thy selfe to these ordinances of God and wait till God shall be pleased to stirre and move thy heart by them We read of Iacob that when the Lord had wrastled with him and seemed desirous to leave him and be gone Gen. 32.26 Iacob resolved he would not let him goe till hee had blessed him So should all true Israelites doe follow the Lord constantly in the use
healing in his wings This sunne did never arise and shine upon any heart but it brought an healing vertue with it See the proofes of this in foure particulars First This will soften the heart more and make it apter to mourne for sin then any other thing is able to doe I will powre upon the house of David and upon the inhabitants of Ierusalem saith the Lord Zach. 12.10 the spirit of grace and of supplications and they shall looke upon mee whom they have pierced and they shall mourne for him as one mourneth for his only sonne As if hee had said thus When the spirit of grace hath made a man able to see that his sins pierced Christ that Christs bloud was shed for his sins this will breake his heart and make him mourne and grieve more for his sins then for any other thing in the world Secondly this will make a man more afraid to sin to offend God then any other thing is able to do The children of Israel shall returne and seek the Lord their God and David that is Christ the sonne of David their King and they shall feare the Lord and his goodnesse in the latter dayes that is in the dayes under the Gospel saith the Prophet Hos. 3.5 As though he should say When Gods people have once by seeking found the Lord their God and Christ their King know him to be their God and their King and tasted of his marvellous goodnesse and love unto them this will make them ever after more fearefull to offend him then any other thing can possibly doe Thirdly This will breed in a man a greater delight in the word and meanes of grace a greater desire and appetite unto them then any other thing is able to doe As new borne babes desire the sincere milke of the word that yee may grow thereby saith the Apostle 1 Peter 2.2 3. if so bee that yee have tasted that the Lord is gracious As if hee should have said The man that knoweth the Lord is gracious and gracious to him and that hath also tasted the sweetnesse of this assurance of Gods speciall love to himselfe must needs desire and long after Gods word as much as ever babe did after the mothers breast Fourthly and lastly This will make a man more carefull in all his wayes to please God then any other thing is able to doe I have walked in thy truth saith David Psalme 26.3 and made conscience to doe and practise what thou teachest me in thy word and he had given this for the reason of it in the beginning of the verse For thy loving kindnesse is before mine eyes As if hee should say I know and am fully assured as if I saw it with mine eyes of thy loving kindnes and speciall favour towards me and that maketh me walke in thy truth And these are the effects that the true assurance will worke in the heart and inward man But secondly It will not rest there hee that hath it cannot content himselfe with the reformation of his owne heart and life hee cannot but declare openly and professe himselfe to bee Gods servant hee cannot but put forth himselfe to doe him all the service and honour that hee is possibly able to doe 1. For profession it is to be observed that those whom Gods spirit sprinkleth the blood of Christ upon whom he setteth this marke and seale upon he setteth it not upon their hearts only but upon their fore-heads also as you may read Ezek. 9.4 Rev. 7.3 so as those among whom they live may discerne and take notice that they are Gods people When once God hath said to any mans heart by his spirit as he doth to his people Esa 43.1 I have called thee by name thou art mine that man cannot choose but say to him againe as David doth Psal. 116.16 O Lord truly I am thy servant I am thy servant Nay what he hath heard in the eare as our Saviour speaketh in another case Matth 10.27 he cannot but preach on the house tops He cannot but declare and professe himselfe openly to bee Gods servant and one of his people Thus the Prophet Esa. 44.5 bringeth in the faithfull glorying in this open profession of their homage One shall say I am the Lords another shall call himselfe by the name of Iacob and another shall subscribe with his hand unto the Lord. As if he had said Every one shall be ready upon all occasions and by all meanes to declare himselfe to be one of Gods people of his Church and houshold And 2. for that care that all such have to doe God all the honour that possibly they can in the places and callings that God hath set them in wee have three notable examples The first is of Ioshuah as hee was the master of a family Who as he was a man that had obtained this particular assurance that God was his God God had said unto him Iosh 1.15 As I was with Moses so will I be with thee I will not faile thee nor forsake thee So doth hee professe not onely that hee would be Gods servant and at his command but that his whole family should be so too As for me and mine house saith he Iosh 24 15. we will serve the Lord. The second example is of Paul a minister and preacher of the Gospel Who when he had spoken of his marvellous diligence and faithfulnes in his ministery giveth this for the reason of it 2 Cor. 5.14.15 For the love of Christ constraineth us saith he because we thus judge that one dyed for all then were all dead we were all by nature dead and damned men and that hee dyed for all that they which live should not henceforth live to themselves but unto him which dyed for them and rose againe As if hee had said I that know I was a dead and damned man and that Christ dyed for mee to save and deliver mee out of that estate hold my selfe bound to doe him all the honour and service that I can by enlarging his kingdome and know I can never doe enough for him that hath done so much for mee as hee hath done The third and last example is of David a magistrate of whose noble resolution you may read Psal 1 18.28 Thou art my God and I will praise thee saith he thou art my God and I will exalt thee As hee was confidently assured that God was his God out of the aboundance of his heart his mouth speaketh thus once and againe so was he resolutely determined to improve his power and authority to the uttermost in standing for God and advancing of his honour Let us now make some application of this and examine our selves by this third and last signe and we shall find that the assurance of their salvation that most men glory in is vaine and counterfeite such as Satan or their owne deceitfull hearts not the holy spirit of God hath wrought in them Because they are so barren and
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
worke done within us I will put my spirit within you saith the Lord Ezek. 36.27 and the kingdome of God is within you saith our Saviour Luke 17 21. So are we by the spirit of God made agents in it our selves Let us cleanse our selves saith the Apostle 2 Cor. 7.1 from all filthinesse of the flesh and spirit and finish our sanctification in the feare of God But that cleansing from sinne which is wrought by the bloud of Christ in our justification as it is a worke done without us and for us by Christ with his father he by the merit of his bloud wipeth all our sinnes out of his fathers debt-booke so as none of them shall ever be imputed to us nor wee called to account for them so are wee no agents in it at all our selves but this worke is wholly ascribed unto Christ alone Hee washed us from our sinnes saith the Apostle Rev. 15. in his owne bloud And though we be oft said in Scripture to be justified by faith which is a grace inherent in us and an act of our understanding and will yet is not that to be understood so as if our faith had any hand at all in the washing from our sinnes or procuring our pardon of God but because faith receiveth and accepteth this our pardon which Christ onely hath purchased applyeth it unto us and resteth in it therefore and for no other cause is our faith said to justifie us in the sight of God Secondly The cleansing from sinne which is wrought by the spirit of God in our sanctification is not wrought in the same measure and degree in all true beleevers A man may be a true beleever and truly sanctified too and yet come farre short of some other of Gods people that he knoweth in the measure and degree of knowledge faith patience mortification and such like graces of Gods holy spirit Nehemiah saith of his brother Hanani Neb. 7.2 that hee feared God above many And of Iob the Lord himselfe saith Iob 1.8 that there was none like him upon earth a perfect and an upright man one that feared God and eschewed evill His three friends that came to visit him Eliphaz Zophar and Bildad were all good men doubtlesse and so was Elih◠especially they all feared God and eschewed evill they were upright hearted men but they came all farre short of Iob in grace and piety Yea it is strange to see what a distance God putteth betweene his faithfull servants this way how great a measure of sanctifying grace he giveth to some of them and how little unto other some Some of Gods good ground as our Saviour teacheth us Mat. 13.23 bringeth forth an hundred fold and some but sixty and some but thirty fold and yet all good ground too A point which if it were well understood would much abate that veine of bitter censuring which so much aboundeth in these daies But on the other side The cleansing from sin that is wrought by the bloud of Christ in our justification is equally vouchsafed unto every true beleever without any difference at all Every one hath as free and large a pardon and is as fully discharged from all his sins as any other every one is as perfectly righteous in the sight of God as any other is So saith the Apostle Rom. 3.22 The righteousnesse of God which is by faith of Iesus Christ that is by that faith which is reposed in Iesus Christ is unto all and upon all that beleeve for there is no difference Mary Magdalen that had beene a notorious harlot after that once she had truly repented and became a true beleever had all her sinnes as fully forgiven her and was as righteous every whit in Gods sight as the greatest Saint and the penitent theefe that died with Christ upon the Crosse as either Peter or any other of the elect Apostles was In which respect the Apostle saith of all the faithfull to whom he wrote 2 Pet. 1.1 that they had obtained the like precious saith with himselfe and the rest of the Apostles His meaning is not that every true beleever had obtained the like measure and degree of faith that he and his fellow Apostles had but that that faith they had being true how weake soever it was was every whit as precious as much worth to them would do them as much good in respect of the perfect righteousnesse which it did apprehend and apply unto them in which respect only he calleth their faith precious as appeareth plainly in his next words Through the righteousnesse of God saith he and of our Saviour Iesus Christ in this respect I say he saith the faith of the poorest and weakest Christian was every whit as precious as his own or any other mans could be The third difference betweene that cleansing we have from sin by our sanctification and that we have by our justification is this The first is wrought in us by the spirit of God not all at once but by degrees In which respect our sanctification is compared to the light Pro. 4.18 that shineth more and more unto the perfect day And Eph. 4.16 to the body of a man which groweth and increaseth in stature and strength till it be come to the full 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and perfection of it So the Apostle saith 2 Cor. 3.18 that we are changed into the image of God from glory to glory that is from one degree of holinesse to another even as by the spirit of the Lord. Insomuch as the man that standeth at a stay and groweth not in grace hath just cause to suspect that the spirit of God hath not yet sanctified him nor wrought any truth of grace in him The righteous shall grow saith the Prophet Psal. 92.12 like a Cedar in Lebanon And he that hath cleane hands whom the spirit of God doth cleanse and sanctifie saith Iob 17.9 shall be stronger and stronger But on the other side The cleansing that is wrought by the bloud of Christ in our justification is all done at once it never groweth and increaseth at all but is every whit as much at our first ingrafting into Christ by faith as it is ever after Our faith indeed whereby wee doe apprehend it our sense and assurance of it likewise is not perfected at once but groweth and increaseth as our sanctification doth The righteousnesse of God that whereby wee stand just and righteous in the sight of God saith the Apostle Romanes 1.17 is revealed and made knowne to our hearts from faith to faith that is by such a faith as groweth and increaseth from one degree unto another But the worke of our justification is done all at once Therefore Baptisme is said to seale unto us the forgivenesse and washing away of all our sinnes not originall onely but actuall also Arise and bee baptized saith Ananias to Paul Acts 22.16 and wash away thy sinnes that is all thy sinnes as Paul himselfe expoundeth it Col. 2.12 13. Which is also
Iohn 16.2 and whosoever killeth you will thinke he doth God service And unto Peter he saith Iohn 21.18 When thou shalt bee old thou shalt stretch forth thy hands and another shall gird thee and carry thee whither thou wouldst not Shall wee thinke his meaning was this Thus and thus will God correct and punish you for your sins Or were any sinnes that ever they committed the cause whereby God was moved to bring them to these afflictions No verily for hee telleth them all Matth. 10. â—2 that these things should befall them not for their sins but for his names sake And in speaking so to Peter hee signified to him by what dâ—ath hee should glorifie God as the Evangelist saith Iohn 21.19 The cause why Peter dyed so violent and shamefull a death was not any sinne of his but that hee might so glorifie God Secondly Neither are those afflictions that God inflicteth upon the faithfull for their sins properly to be accounted and called punishments but fatherly chastisements and corrections onely For all punishments to speake properly that God inâ—licteth upon any for sinne are curses and fruits of his wrath wherein hee seeketh not the good of the party that is punished but the glorifying of his owne justice upon him and satisfying his most righteous law as the judge doth in condemning and executing of malefactors In which respect also all Gods punishments are called evill things I make peace and create evill saith the Lord Esay 45.7 And shall there be evill in a city saith the Prophet Amos 3.6 and the Lord hath not done it But 1. all the afflictions of the faithfull are unto them blessings and not curses Blessed is the man whom thou chastenest ô Lord saith the Prophet Psalme 94 1â— and Iames 1.12 Blessed is the man that endureth tentation Blessed are yee when men shall revile you and persecute you rejoyce and be exceeding glad saith our Saviour Mat. 5.11 12. 2. They are fruits of his speciall love to them and not oâ— his wrath Whom the Lord loveth saith the Apostle Heb. 12.6 he chasteneth and scourgeth every son whom he receiveth As many as I love I rebuke chasten saith our Saviour Rev. 3 â—9 3 He seeketh their good in it and not their destruction or the satisfying of his law and glorifying of his justice upon them We know saith the Apostle Rom. 8.28 speaking there specially and purposely of the afflictions of the faithfull that all things worke together for good to them that love God When wee are judged saith the Apostle 1 Corinthians 11.32 wee are chastened of the Lord that wee should not be condemned with the world Every father usually in correcting his child seeketh nothing but his good in it Thou shalt beat him with the rod saith Salomon Proverbes 23.14 and shalt deliver his soule from hell He would not beate him but to doe him good But howsoever mortall parents faile oft in this they correct their children sometimes in a rage without respect to their good our heavenly father never doth The fathers of our flesh saith the Apostle Hebrewes 12.10 chastened us after their owne pleasure but hee for our profit that wee might bee partakers of his holinesse Yea if hee could procure their good their repentance their holinesse their keeping of them in awe and so from perishing any other way so well he would never scourge nor afflict them at all Behold I will melt them and try them saith the Lord Ieremy 9.7 for how shall I doe for the daughter of my people As if he had said How should I else keepe them from perishing how should I bring them to heaven if I should not deale thus with them And many of Gods people have beene able to say with David Psalme 119.71 from their owne experience It is good for me that I have beene afflicted Perijssem nisi perijssem I have received more good by my affliction then by any other thing in the world And thus have I answered this first objection that notwithstanding all the afflictions the faithfull endure in this life yet the pardon that Christ hath purchased for them by his bloud is most full and absolute they are perfectly discharged by it not onely from all their sins but also from the whole punishment that was due to them for sin But then it may be objected secondly If so soone as ever we be purged with hysope so soone as ever the bloud of Christ is applied to us by the spirit of God we be made perfectly cleane from all our sins as we have beene taught what need we and why are we commanded to pray daily unto God for the forgivenesse of oâ—r sinnes as our Saviour teacheth us to do Mat. 6.12 Have wee so full and absolute a pardon and yet must we sue and seeke for it all the daies of our life To this I answer Yes verily though Christ hath by his bloud purchased for us a most full and generall pardon yet must we sue to God for the forgivenesse of our sins every day First In respect of our sinnes formerly committed Remember not the sinnes of my youth nor my transgressions saith David Psalme 25.7 And ô remember not against us cryeth the Church Psalme 79.8 out former iniquities Which though the Lord hath forgiven and wee doe in some measure beleeve that they are forgiven yet our faith is so weake that wee have need to pray daily for increase of assurance of the forgivenesse of them David upon his repentance obtained a full and generall pardon from God of all his sinnes and hee did doubtlesse beleeve it to bee so for it had beene strange infidelity for him not to beleeve that which the Prophet of the Lord in the Lords name did so expressely and directly pronounce unto him 2 Sam. 12.13 The Lord hath put away thy sin thou shalt not die and yet because this faith of his concerning his pardon was but very weak he prayeth oft in this Psalme for pardon most earnestly ver 2 9 14. So that in this first respect our daily prayer for forgivenesse is no other in effect then that which the Apostles make Luk. 17.5 Lord increase our faith our assurance of pardon Secondly In respect of our present and daily sins For the best man that is falleth every day and oft every day into new sins And in respect of them yea even of the least of them we have need to renew our suit unto God for pardon every day As David doth Psal. 19.12 Clense thou me from secret faults What needs that will you say seeing the bloud of Christ once applyed by faith cleanseth us from all our sinnes as the Apostle speaketh 1 Ioh. 1.7 past and present and future too and when God pardoneth sin he pardoneth all at once To this I answer That though in respect of God and of the merit of Christs bloud so generall a pardon be purchased and given yet in respect of us in respect of the benefit
righteousnesse And this is that that I desire to exhort and perswade both my selfe and every one of you that you would be of the same mind that blessed Paul was of account of Christ as he did account of him labour as he did to win Christ and make him our own strive that we may be found in him covered and clothed in the robe of his righteousnesse And for the better enforcing of this so necessary an exhortation I will 1. Give you some Motives that may be forcible and effectuall to provoke and quicken your appetite unto Christ and to move you to hunger and thirst after him and his righteousnesse 2. Because nothing doth so much dull and deaden mens appetite unto Christ and keepe them from hungring and thirsting after him as doth this perswasion that they have him already sure enough they have already fed sufficiently upon him I will therefore shew you some Signes and notes out of Gods Word how this may be knowne 3. Lastly I will direct such as would faine win Christ as doe indeed hunger and thirst after him and his righteousnesse what Meanes they should use to get him and make him their own And for the Motives I will give you they are foure principally First Consider how wofull thy case will be when extreame affliction or death shall seize upon thee if thou be not in Christ if thou have not gotten this robe of righteousnesse before that time come Consider I say distinctly of this point First Certaine it is we shall not alwaies live in health and peace and prosperity as we now doe but a change will come affliction will come and cannot be avoided Man is borne unto trouble saith Eliphaz Iob 5.7 as the sparks flie upward Yea death will come certainely and cannot be avoided It is appointed saith the Apostle Heb. 9.27 decreed unto men unto all men that they shall once die Secondly How soone affliction and death will come or how suddenly no man can tell Man knoweth not his time saith Salomon Eccl. 9.12 as the fishes that are taken in an evill net and as the birds that are caught in the snare while they think least of it and are skipping and eating their meat securely so are the sonnes of men snared in an evill time when it falleth suddenly upon them Thirdly In what kind or measure any of us shall bee afflicted or by what kind of disease or death any of us shall end our daies is also most uncertaine to any of us and knowne onely to the Lord. The cup of affliction is in the hand of the Lord saith David Psalme 75.8 and it is he that mixeth and tempereth and poureth it out also as seemeth good unto him Fourthly The naturall and ordinary effect of extreame affliction is to awaken the conscience how sleepy or dead soever it had beene before And it will then bring a mans sins into his remembrance and the judgement that he is to goe unto When men are bound in setters saith Elihu Iob 36.8 9. and holden in the cords of affliction then hee showeth them their worke and their transgressions that they have exceeded in As if hee should say Then his manner is to set their sins in order before them and all the foule circumstances whereby they may bee aggravated See an example of this in Gods owne people When Iosephs brethren saw themselves taken for spies in Egypt and so in present danger of death Genesis 42.21 the sinne that they had committed against their brother many yeeres before came as fresh into their remembrance and lay heavy upon their conscience as if it had beene but newly done See also an example of this even in an heathen man When Adonibezek was in extreame paine and misery and saw he must dye then commeth his sinnes into his remembrance Iudges 2.7 Threescore and ten Kings having their thumbs and their great toes cut off saith hee gathered their meate under my table as I have done so God hath requited mee I know well that affliction nor sicknesse nor the grisly visage of death it selfe doth use to awaken the conscience of every man some through the fearefull judgement of God goe to hell in a sleepe The Lord hath powred upon them as the Prophet speaketh Esay 29.10 the spirit of dead sleepe and hath closed their eyes But yet this is the ordinary effect of extreame affliction and that that every one of us must looke for when the evill day shall come upon us our consciences will put us in mind of our sinnes as you see yea it will put us also in mind of the judgement we must goe unto and ever be ringing that in our eares that Salomon speaketh Ecclesi 11.9 Know thou that for all these things God will bring thee into judgement Fiftly If a man have not gotten faith and comfort in Christ before then he is in danger through extreamity of anguish and feare to be made utterly uncapable and unfit to receive comfort by him then though the best of Gods servants use their uttermost skill and endeavour to offer Christ and his merits unto them and to give them comfort in him When Moses came from God to the children of Israel with a most comfortable message it is said Exodus 6.9 they could not hearken unto him for anguish of spirit and for crueâ—l bondage Sixtly and lastly The man that is then without Christ without any assurance that hee is his must needs be in a most wofull estate For hee can have no hope of mercy from God For Christ is our onely hope as the Apostle calleth him 1 Tim. 1.1 And they that are without Christ have no hope saith hee Ephes. 2.12 O then let us count it our wisedome to seeke without delay to make Christ our owne before the evill day before death do seaze upon us This Motive the holy Ghost oft useth to rouze wicked men out of their carnall security And what will yee doe saith he Esay 10.3 in the day of visitation To whom will yee flye for helpe And Ieremy 13.21 What wilt thou say when hee shall punish thee Shall not sorrowes take thee as a woman in travaile And so may I say to you all beloved though you can be quiet and comfortable enough now in the dayes of your health and peace without Christ without all assurance that he is yours how will you do for comfort when affliction and death shall come What comfort can you have then without you have him made sure unto you Psal. 2.12 Kisse the Son lest he be angry and ye perish from the way when his wrath is kindled but a little Blessed are all they that put their trust in him On the other side The man that is in Christ and hath through him gotten his pardon and made his peace with God and that is cloathed with the robes of his righteousnesse may bee comfortable in the greatest affliction and even in the houre of death The raine descended saith our Saviour Matth
7.25 and the flouds came and the winds blew and beat upon that house and it fell not because it was founded upon a rocke As if hee should say Nothing can overthrow or hurt him that is built upon the rocke In all these things saith the Apostle Romans 8.37 And what were those things See verse 35. In tribulation distresse persecution in famine nakednesse perill sword And what greater evills then these can befall a man In all these things saith hee wee are more then conquerours through him that loved us that is through Christ. Yea the faithfull have never found so much true comfort in all their lives as they have done in their greatest and most extreame afflictions This hath beene evident in the experience of the blessed Martyrs and this God hath made an expresse promise for Vnto the righteous saith the Psalmist 112 4. ariseth light in darkenesse As if hee had sayd In times of darkenesse and affliction then hath their light beene wont to rise most Thy light shall rise in obscurity saith the Lord Esay 58.10 and thy darkenesse shall bee as the noone-day And if there were nothing else to make us in love with Christ to long after him to strive to make him sure to us this were enough to doe it even the sweetenesse that wee shall find in him in the time of affliction A friend loveth at all times saith Salomon Proverbs 17.17 and a brother is borne for adversity As if hee had said There is the tryall of a true friend and of a kind brother indeed when they will stieke close to a man in his adversity Surely there is not such a friend such a brother in the world for this as Christ is wee shall feele the sweetnesse of his love to us most in our greatest affliction Secondly Admit a man had never so good assurance to be exempted from all trouble and affliction to spend all his dayes in peace and prosperity as much as his heart can wish yet can hee have no true comfort in any blessing that hee doth enjoy till hee bee in Christ. Two evident reasons there bee for this 1. They will do him no good at all but much hurt 2. God giveth them not to him in love For the first Though thy health and wealth bee in themselves good things even the good blessings of God Every creature of God is good saith the Apostle 1 Timothy 4.4 yet to thee that hast not Christ they are not good things they can doe thee no good it had beene much better for thee to have beene without them To the unbeleeving nothing is pure saith the Apostle Titus 1.15 That which the Lord saith of some wicked men Malachi 2.2 I will curse your blessings may bee understood as spoken to all that are without Christ though these things bee blessings in themselves yet to thee they will prove curses There is a sore evill which I have seene under the sunne saith Salomon Ecclesiast 5.13 namely riches kept to the owners thereof to their hurt The prosperity of fooles shall destroy them saith hee Proverbs 1.32 Yea the more thou hast of them if thou have not Christ withall the more hurt they will doe thee The meate that is in their boweâ—â—s saith Zophar of wicked men Iob 20.14 shall bee as the gaâ—â— of aspes which verse 16. hee calleth the poison of aspes within him And you know the more poison any man taketh the more it will torment him And how is impossible that the riches of such as are out of Christ should doe them any good how can they choose but doe them much hurt Daily experience proveth that men seldome have good of that that they come unjustly by that they have no just title to that is not their owne If a rich man that hath his grounds never so well stockt with cattell bring but one bullocke that he hath stollen and put among them will it doe him any good Will it not consume all the rest and undoe him Gods curse shall dwell in the tabernacle of the oppressour said Bildad Iob 18.15 because it is none of his hee hath no just title to it hee came not justly by it On the other side That is onely a mans owne that hee commeth rightly by and that that is thus his owne hee may enjoy with comfort Let them worke with quietnesse saith the Apostle 2 Thess. 3.12 and eat their own bread Now none of all the comforts of this life that we possesse are our owne neither have we just title to them a just civill title unto them I know a wicked man may have so as no man may justly take them from them but a spirituall a sanctified a comfortable title to them can we never have till we be Christs I pray consider the reason of this and you will find it to be a most evident truth The Lord when hee made man gave all his creatures unto him and made him Lord over them all Thou madest him saith David Psalme 8.6 to have dominion over the worke of thy hands thou didst put all things under his feet But wee by our fall in Adam forfeited all this title and right wee had to any thing that God hath made and made the good creatures of God accursed unto us Cursed bee the earth for thy sake saith the Lord to man after his fall Genesis 3.17 Now this title which wee had forfeited in the first Adam is restored to us in the second and this curse which wee had brought upon the creatures by our sinne is taken away by Christ and by him onely For God hath made him heire of all things and given them all to him as the Apostle teacheth us Hebrewes 1.2 and through him onely wee come to have this blessed title unto them And how then can a man have any comfort in any thing that hee possesseth How can they be good to him that is not in Christ Secondly God giveth none of these things in love to the man that is not in Christ. True it is all these outward blessings bee in themselves fruits of Gods love and mercy unto men It is an argument of his love to the stranger saith Moses Deut. 10.18 that he giueth him food and raiment And a man may safely conclude God is good to mee and loveth me or els hee would never preserve me and provide for mee as hee doth Yet this love of God that appeareth in any of these outward things is such as a man can take no sound comfort in till he be in Christ. For alas that is but a common love extended to the bruit beasts as well as to thee O Lord thou preservest man and beast saith David Psalme 36.6 There is many a bruit beast that liveth longer and in better health more fully provided for of all things fit for the preservation of this life and that with lesse care and trouble then any man is Yea this love God extendeth unto his very enemies and such as he hath ordained
to everlasting confusion Cain had a greater portion of them then Seth and Esau then Iacob And what comfort can a man have in such fruits of Gods love as these are What comfort can the traitour take in that goodnesse of the King that being apprehended hee giveth order that hee may have a faire and good lodging in the tower and a good diet too till matters be ripe and ready for his arraignement and execution No no he taketh small comfort in all this nothing will assure him of the Kings mercy and love till his pardon bee brought him So may I say of all these outward blessings thou canst have no sound comfort in them till thou have Christ and hast through him gotten the pardon of thy sinnes These are indeed fruits of Gods common love but these are no fruits or signes of Gods speciall or everlasting love of that love that he beareth to them whom he meaneth to save eternally No man knoweth either love or hatred by any thing that is before him saith Salomon Eccl. ◠1 A man cannot argue God loveth him with his speciall love because he enjoyeth these things nor that God hateth him because he wanteth them And it is not that common but this speciall and everlasting love of God onely that we are to make reckoning of and to take comfort in In this was manifested the love of God towards us saith the Apostle 1 Ioh. 4.9 10. because that God sent his onely begotten Sonne into the world that we might live through him Herein is love not that we loved God but that he loved us and sent his Sonne to be the propitiation for our sinnes If thou canst say God hath given Christ unto thee and to thee an heart to receive him then thou maist be bold to say God loveth thee indeed But thou canst never say God loveth thee indeed till thou be in Christ. He is called the Sonne of his love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1.13 He hath made us accepted in the beloved saith the Apostle Eph. 1.6 As if he had said He loveth us for his sake and he loveth none but for his sake and with respect unto him onely And what good will it do thee to have all the world if thou have not Gods love What comfort canst thou take in any thing thou hast if God have not given it thee in his love Now on the other side that this Motive may have the more force in thy heart consider what a happinesse it is for a man to be in Christ even in respect of these outward things The true believer and he that knoweth Christ is his may take great comfort even in these outward and common blessings of God God giveth to him saith Salomon speaking of these things Eccles. 2.26 that is good in his sight reconciled to him in Christ and justified before him wisdome and knowledge and joy He joyeth even in these outward blessings he useth them with joy and comfort In which respect it is said by David Psal. 37.16 that a little that a righteous man hath is better than the riches of many wicked men Have he little or have he much he hath more comfort in that he hath than any wicked man in the world can possibly have For First That that he hath is his owne he hath the highest title unto it All things are yours saith the Apostle 1 Cor. 3.21 23. and ye are Christs In giving Christ unto us how shall he not with him also freely give us all things saith the Apostle Rom. 8.32 Secondly He shall have good of that he hath it shall do him good and no hurt it shall not hinder his happinesse it is sanctified unto him The blessing of the Lord it maketh rich saith Salomon Proverb 10.22 and he addeth no sorrow with it As if he had said He that hath wealth with Gods blessing shall have no cause to repent him another day that he lived so prosperously Thus God promiseth his people that are in covenant with him Deut. 30.9 The Lord thy God will make thee plenteous in every worke of thine hand in the fruit of thy body and in the fruit of thy cattell and in the fruit of thy land for good for the Lord will rejoyce over thee for good as he rejoyced over thy fathers Marke how the Lord doth not onely promise unto his people these outward things that he would increase them in their children and in their estates but that he promiseth them also and repeateth this promise twice in this one Verse that he would give them these things for their good they should have good of them they should receive good and no hurt by them To have the things is nothing unlesse we have them with the blessing unlesse God give us good of them When the Apostle had said 1 Tim. 4.3 5. that God hath created all meat to be received with thankesgiving of them that believe and know the truth he addeth in the next words that every creature of God is good As if he had said To the believer all Gods creatures are good and to none but him and he giveth this reason For it is sanctified saith he by the word and prayer As though he should say When Gods creatures are sanctified unto us when we have a holy use of them and are made the better by them then are they good to us and not els and to the true believer they are sanctified and to none but him Thirdly and lastly Whatsoever the true believer he that is in Christ hath in these outward things he hath it in Gods love and therefore he may well take comfort in it We are wont to say that an hearty welcome is the best cheere that any friend can make us Though our fare be but meane yet if we can find we have it with a good will and that our friend is glad of us and thereby we discerne that he doth unfeignedly love us this we esteeme of more worth than the best cheere in the world this maketh the homelyest fare most sweet and acceptable unto us And certainely it is much more so in this case When a man once knoweth he hath Gods love and that that which God hath given him be it little or much is given to him in love O this giveth a most sweet and pleasant relish to all Gods blessings that we do enjoy this maketh a man to take true and solid comfort in them Thus Iacob speaketh of his children Genesis 33.5 These are the children that God of his grace hath given unto thy servant and Verse 11. of his cattell Because God hath dealt graciously with mee and because I have enough Hee tasted Gods speciall love unto him even in these things I told you even now that no unbeliever can take any sound comfort in any of Gods outward blessings because hee cannot conclude from thence that God loveth him with a speciall love but though he cannot he that is in Christ may These common
beloved so many of you as have given your names unto Christ looke unto this Count it a foule shame for thee that art a Christian when a naturall man or one that thou takest to bee farre short of thee in religion shall justly taxe thee with dishonesty in any kind When Abimelech had told Sarah of her fault in dissembling her husband thus was shee reproved saith Moses Genesis 20.16 As if hee should have said That was a shamefull reproofe indeed for a woman of her note to bee taught her duty and upbraided with her fault by an heathen man Surely it cannot but grieve every good heart to heare that which is too truly spoken to the shame and reproach of the Gospell that there is more truth and fidelity more just dealing more care of their word more good neighbour-hood and kindnesse more charity and mercifullnesse among a number of meere naturall men nay among Papists nay among Turks and infidels then among a great many that are of chief note for the profession of the gospell O that God would be pleased to open the eyes of such professors to see how great their sinne and danger is To this end consider with thy selfe these three things First that for thee to faile in these duties which are cleare not by the light of the Word onely but even by the light of nature also is a greater sinne than for thee to faile in those duties onely that are cleare unto thee by the light of the Word onely I know well that the sinnes against the first Table are in some respects greater than the sinnes against the second are But in this respect it is certaine that some sinnes against the second Table these sinnes against common honestly are more hainous than the most sinnes against the first that they are committed against greater and clearer light than the other are And the greater the light is against which any man offendeth the greater is his sinne To him that knoweth to do well and doth it not to him it is sinne saith the Apostle Iames 4.17 Secondly Consider that these faults of thine will be imputed by the world not to thy self only but to all that professe that religion that thou dost they will be ready to say these are your professours they are all such Remember what Iacob said Gen. 34.30 to Simeon and Levi Ye make me to stink among the inhabitants of the land And should not this trouble thee much Let not them that wait on thee O Lord God of Israel saith David Ps. 69.6 be ashamed for my sake Let not those that seek thee be confounded for my sake O God of Israel See how earnest he was with God to keep him from doing any thing that might bring reproach upon Gods servants or make the professours of his name odious to the world And so wouldst thou be too if thy heart were truly religious as Davids was Thirdly and lastly Consider that the shame of thy sinnes resteth not upon thy selfe nor upon all men that professe as thou dost but it reacheth unto the Lord himselfe and to his holy religion which thou dost professe and causeth men to say Lo this is their religion this they learne by going to Sermons Is not this a goodly profession The name of God is blasphemed through you saith the Apostle Rom. 2.24 And doth this seeme a small thing in thine eyes Will ye pollute me among my people saith the Lord Ezek. 13.19 for handfuls of barley and for peeces of bread As if he should say thus Will ye for the gaining of a trifle make my name and religion odious and loathsome to the people When Iacobs sonnes had given that occasion to the Canaanites to reproach religion he cryeth out unto them Gen. 34.30 Ye have troubled me It was a great trouble of mind to the good man that any occasion should be given to wicked men to hate or speake evill of religion specially by him or any of his And certainly if the glory of God and the credit of his gospell be not dearer to thee than any thing in the world if thou hadst not rather die than bring reproach upon the Gospell thou canst have no comfort in thine estate If thou canst not say with David Psal. 69.9 The reproaches of them that reproached thee are fallen upon me As if he had said The words that are spoken against thee and thy holy religion are a greater burden to me and trouble me more than any thing that can be said against my selfe doth certainly thou hast no zeale of God in thee at all Now though all this be true that you have heard though the civill virtues and morall parts that are in thee be good things in themselves and pleasing unto God yet cannot all thy civility thy just dealing thy care thou hast of thy word thy kindnesse and good nature thy mercifulnesse and readinesse to helpe them that have need yeeld thee any true comfort at all till thou be in Christ and knowest that through him thy sinnes are pardoned and thou art in favour with God For this we have evident proofe in the example of sundry who though they had these civill vertues in them yet are branded by the Holy Ghost for most unhappy men and such as none of us would be in their case for all the world The Pharisee could boast Luke 18.11 that he was neither extortioner nor unjust in his dealings with men that he was no adulterer nor filthy person How dutifull a child was Esau to his father how carefull to please him how fearefull to offend him As you may read Gen. 27.31 41. and 28.8 Of how bountifull a disposition and free from covetousnesse When Iacob brought him a royall present he refused it and said Gen. 33.9 I have enough my brother keep that thou hast unto thy selfe And where shall we read of such an example of kind-heartednesse and pitifulnesse and aptnesse to forgive an insolent and proud and inveterate enemy as we have in Ahab towards Benhadad 1 King 20.31.34 And what man in the world could ever live a more unblameable and honest life than that rich man Mat. 19.20 that had kept all the commandements of the second Table from his very youth to that day Of whom yet our Saviour giveth us just cause to judge by that fearfull sentence he giveth upon that occasion of all that trust in their riches that he could never get to heaven But the example of the Apostle Paul may serve instead of a thousand for this point Never did man live a more unblameable life nor excell in all civill and morall righteousnesse than he did when he was a naturall man Insomuch as he saith of himselfe Phil. 3.4 If any other man thinketh he hath whereof he may trust in the flesh much more I. And Verse 6. he saith that touching the righteousnesse which is in the law he had been blamelesse But did he find any sound comfort in all this No no when God opened
oxe nor thy asse nor any of thy cattell shall doe any worke upon that Day Of thee that art a man and a Christian man God requireth more than so Hee will have thee not onely to rest from thine owne labours but to spend the Day so farre as thy bodily necessitie will permit in such religious duties as may make thee a more holy and a better man The Hebrew word Sabbat from whence the Sabbath Day received the name signifieth not such a rest as wherein one sitteth still and doth nothing as the word Noach doth but onely a resting and ceasing from that which hee did before So God is said Genesis 2.2 to have rested the seventh Day not that hee rested from all workes For My Father worketh hitherto and I worke saith our Saviour Iohn 5.17 but because he rested from all the worke that hee had made as Moses saith there As if hee had said Hee rested from creating any thing more And so wee likewise are expresly commanded to rest upon the Sabbath not from all workes but from such workes as we did and might doe upon the six dayes God never allowed us any day to spend in idlenesse and doing of nothing specially not that day But hee hath appointed us workes and duties for that Day which hee would have us as carefull to goe about them as we are upon any other day to goe about the workes of our calling and when wee are at them to performe them with every whit as much diligence and care to doe them well as wee doe any worke wee take in hand upon the six dayes Let no man say what would you have us to doe if we may do no businesse upon the Sabbath Would you have us spend the time in sleeping or talking or sitting at our doores or walking abroad How would you have us passe the time for the whole day To such a one I answer Thou hast so much worke to doe as if thou wert as thou shouldst bee thou wouldst complaine that thou wantest time to doe it And yet this worke that God hath enjoyned us to spend this day in hath such interchange and variety in it as no good hearth hath cause with those carnall professours Malachy 1.13 to snuffe at it and to cry behold what a wearinesse it is how â—edious and toylesome a thing it is to keepe the Sabbath as these men would have us to doe But the true Christian findeth just cause to call the Sabbath a delight as the Prophet speaketh Esa 58.13 for all this worke and labour that God hath enjoyned us in it Wee have publike duties to performe on that day in Gods house And both the family-duties and secret duties which wee are bound to performe every day are by the equity of that law Numbers 28.9 10. to bee doubled upon the Sabbath Day And in very deed the Lord hath for that very cause chiefly commanded us to rest from all our owne worke upon the Sabbath Day that wee might the better attend upon and profit by these holy workes these duties of piety and religion which are the proper workes of that Day For that is the chiefe end that the Sabbath was ordained for Remember the Sabbath Day to keepe it holy saith the Lord in the fourth commandement Exodus 20.8 And Deuteroâ—omie 5.12 Keepe the Sabbath Day to sanctifie it And I gave them my Sabbaths saith the Lord Ezekiel 20.12 to be a signe betwixt mee and them that they might know that I am the Lord that sanctifie them As if hee had said Hee remembreth not nor keepeth the Sabbath he regardeth it not nor careth for it how strict soever he be in resting from his owne labours that keepeth it not holy that spendeth in not in such religious duties as wherein we may know and feele by experience that it is the Lord who by his ordinances doth sanctifie him who doth both begin and increase grace in his soule And yet though this be so though the bodily observation of the Sabbath and that that is performed by the outward man onely bee nothing in Gods account in comparison of the spirituall observation of it with the heart and inward man and though our resting from our owne labours in that Day bee the least part even of the outward and bodily observation of it Yet see what account the Lord maketh even of that and how highly he is pleased with it This will sufficiently appeare unto you in that promise the Lord hath made unto it Ier. 17.24 26. wherein he plainly declareth that the flourishing estate both of Church and Common-wealth dependeth greatly even upon this even upon the strict observing of the bodily rest from our owne workes upon the Lords holy Day Two things are to be observed in this promise 1. The duty unto which the promise is made ver 24. If ye diligently hearken unto me saith the Lord to bring in no burden through the gates of the City on the Sabbath Day but hallow the Sabbath Day to doe no worke therein As if hee should say If ye carefully looke to this that no burdens no carriages goe in and out at the gates of Ierusalem on the Sabbath Day that the Sabbath may be but so farre hallowed that no worke be suffred to be done upon that Day You see the promise is made even unto the bodily rest even unto so much as an hypocrite and carnall man may performe and which every Magistrate and Master and Father hath power to compell such unto as are under their government Even to this I say the promise is made Then secondly observe the blessing and reward that is promised even unto this and that is twofold The first concerneth the common-wealth and civill state Verse 25. Then shall there enter into the gates of this City Kings and Princes sitting upon the Throne of David riding in chariots and upon horses they and their Princes the men of Iudah and the inhabitants of Ierusalem and this City shall remaine for ever As if he should say I will maintaine the honour and dignity the wealth and strength the peace and safety of this State and Kingdome The second blessing that is promised concerneth the Church and State of Religion Verse 26. And they shall come from the Cities of Iuda and from the places about Ierusalem c. As if he should say My solemne assemblies shall be duly frequented there shall be no sects and heresies no schisme or separation I will continue mine owne worship and the purity of my holy Religion among you You see beloved by this one place how much God is pleased even with the outward rest from our owne works upon the Sabbath Day and what a happinesse it would bring both to the Church and Common-wealth if even that were observed On the other side it is worth the noting how all publike judgements and common calamities that ever befell Gods people are imputed by the Holy Ghost to no one sinne more than to the profanation of
God The â—ncense which they offered was an abomination unto him as the Lord speaketh Esa. 1.13 14. their new moones and their sabbaths and their solemne assemblies all good things in themselves commanded of God his soule hated they were a trouble to him he was weary to beare them Yea the more good things the hypocrite doth the more odious he maketh himselfe unto God The hypocrites in heart saith Elihu Iob 36.13 not the grosse hypocrites onely and such as whose life discovereth them to be so but the most close and secret ones if their hearts bee false and unsound heape up wrath Yea in some respects certainely his case is more wofull then the case of the most profane man both in this life and in the life to come also How can this be will you say can the profane mans case be worse then the hypocrites both in this life and the life to come also as you have taught us now and yet the hypocrites case be worse then his both in this life and in the life to come Are not these propositions directly contradictory and therefore impossible that both of them should be true I answer No. But as the sinnes of the one are in one respect greater and in another lesser then the sinnes of the other are so the Lord in the infinitenesse of his wisedome and power can and will make this possible which to our shallow understandings seemeth to bee most impossible And this wee are sure of that both these propositions that seeme so contradictory are undoubtedly true because God hath in his word taught us both What he hath said touching the open prophane man you have heard before and that the hypocrites case is in some respects worse then the state of the most prophane man both in this life and in the life to come is evident by these two proofes First in this life he is hardlier brought to the sight of his sinne and to repentance for it without which there is no possibility of salvation then the prophane man is The Publicans and Harlots goe into the kingdome of God before you saith our Saviour to the Pharisaicall hypocrites Matth. 21.31 See an example of this also in Iudas And secondly In the life to come because they have sinned against greater meanes and against greater light they shall receive the greater damnation as our Saviour speaketh Mat. 23.14 It shall be more tollerable for the land of Sodom a farre more prophane people then they were in the day of judgement then for thee saith our Saviour unto Capernaum Matth. 11.24 In which respect we shall finde there is no one sinne that our Saviour did more bitterly inveigh nor denounce more woes against then he did against hypocrisie and though the Pharisees were guilty of many other foule sinnes as appeareth by that which our Saviour saith of them Matth. 23.3 Yet he taxeth them for no sinne so much as for their hypocrisie Matth. 23.13 and in many other places So that to conclude this point I must say unto you all as our Saviour spake unto his Disciples first of all in a mighty audience Luk. 12.1 Beware yee of the leaven of the Pharisees which is hypocrisie As if he had said yee that are the Disciples of Christ and professe Religion above all other men and above all other sinnes beware yee of hypocrisie content not your selves with any good things that bee in you with any good things that yee doe that you love the word that you use to pray that you observe the Sabbath that you hate popery and all will worship that you are strict in the smallest things but take heed that you doe these things in truth and soundnesse of heart remember that hypocrisie is the leaven of the Pharisyes it will make all that you doe sowre and unpleasing unto God Alas will you say wee know this is most true but how shall wee know whither wee be hypocrites or no If the hypocrite may goe so farre as you have taught us out of Gods word he may we see just cause to feare we are no better then hypocrites And I know well that some of you that are freest from hypocrisie ever since you heard me prove how farre the hypocrite may goe have longed much to heare this how the true Christian may be distinguished and knowne from the hypocrite in these things and what it is wherein he goeth further then any hypocrite in the world can goe Now to give satisfaction to these good soules First of all I say that this is a good signe thou art no hypocrite because thou art so fearefull least thou shouldst be one because thou art so desirous to get good evidence to thy selfe that thou hast more in thee then an hypocrite can have To feare our selves least our hearts should be unsound is part of that poverty of spirit of which our Saviour saith Matth. 5.3 that they are blessed that have it in them David suspected his heart to be unsound when he prayed as he did Verse 10. Create in mâ—e a cleane heart ô Lord and renew a right spirit within me And so did all the elect Apostles when Christ having told them that one of them should betray him there was a false hypocrite among them every one of them was exceeding sorrowfull and cryed to him Matth. 26.21 22. Lord is it I But secondly I will for your further satisfaction give you some notes whereby you may discerne whither you be hypocrites or noe And I will go no further for them then to these very examples I instanced in for the five good things which I told you have beene found in some hypocrites I will shew you plainly what the things were wherein they though they went so far were defective and did bewray the falshood and hypocrisie of their hearts And when in the hearing of them you shall finde your selves and that goodnesse that is in you free from these defects from these notes of hypocrisie which the Holy Ghost hath observed to have beene in them not from one or two of them but from them all you may be able confidently to conclude unto your comfort that certainly you are no hypocrites you shall be easily able to judge of the soundnesse or unsoundnesse of your owne hearts The defects that were in the goodnesse of these men whereby their hypocrisie was discovered were five principally First some of them when they seemed to have most goodnesse in them and made greatest shew of it they lived in grosse sinnes neverthelesse Take a proofe of this in the example of those hypocrites that I told you were so given to prayer They made many prayers as the Prophet speaketh of them Esay 1.15 they used to pray often yea they did spread forth their hands in prayer and seemed to pray with great zeale and fervency of spirit but their hands were full of bloud As if he should say they were savadge bloud-suckers and most cruell oppressours of poore
sent as we read verse 8 9. Levites and Priests throughout all the cities and townes of Iudah to teach the people and as it appeares verse 7. he sent of his chiefe Princes and Nobles with them to countenance them in their work when he had done this I say it is said ver 12. that Iehosaphat waxed great exceedingly he and his kingdome prospered wonderfully by this meanes Consider now from this day saith the Lord Hag. 2.18 19. he had spoken before verse 16 17. of a strange curse had beene upon them while his house and worship had beene neglected consider now from this day even from the day that the foundation of the Lords Temple was laid consider it saith he againe from this day I will blesse you with outward blessings he meanes as appeareth by the former verses Certainely the place where Gods house and worship is erected and maintained shall bee blessed of God with blessings of all sorts It is said of Vzziah the King of Iudah ◠Chro. 26.5 that he sought God that is professed and maintained the true religion of God in the daies of Zechariah who had understanding in the visions of God and as long as he sought the Lord God made him to prosper and yet there was no truth of heart in him at all For it is said verse 4. that he did that which was right in the sight of the Lord according to all that his father Amaziah did and of his father it is said 2 Chron. 25.2 that he did that which was right in the sight of the Lord that is he professed and maintained the true religion of God but not with a perfect heart Let the true religion of God bee professed and maintained in any kingdome though many that professe it have no power of religion in their hearts yet will God make that kingdome to prosper even for that Beleeve it beloved beleeve it true religion never found entertainement any where in any family towne or kingdome but it brought a blessing with it to the place While the Arke of God was in the house of Obed-edom 2 Sam 6.12 God blessed the house of Obed-edom and all that pertained unto him because of the arke of God But what speake I of Obed-edom that was a good man and entertained it with a good heart I will say more then so it will bring temporall blessings upon them that give entertainement unto it though themselves be such as regard it not nor make any reckoning of it The religion and piety of Iacob brought a blessing even into Labans house so sensibly that he could say Gen. 30.27 Tarry with me I pray thee for I have learned by experience that the Lord hath blessed me for thy sake And the religion and piety of Ioseph brought a blessing into Potiphars family for so we read Gen. 39 5. The Lord blessed the Egyptians house for Iosephs sake and the blessing of the Lord was upon all that he had both in the house and in the field On the other side no sinne that a land can bee guilty of wil sooner deprive it of all Gods blessings nor bring all manner of calamities upon it then this neglect of religion will do See a plaine proofe of this 2 Chron. 29.6 9. Where Hezekiah imputeth all the miseries that had come upon the state and kingdome of Iudah unto this though doubtlesse they were guilty of many other grievous sinnes besides this that they had turned away their faces from the habitation of the Lord and had turned their backs they had shewed no respect nor zeale towards the house and worship of God they had shut up the doores of the porch and put out the lamps and had not burnt incense nor offered burnt offerings in the holy place unto the God of Israel therefore the wrath of God was upon Iudah and Ierusalem saith he He saith nothing there of the idolatry and false worship they had set up which doubtlesse was a higher degree of sinne but he speakes only of the neglect of the true worship and want of respect and love unto it even to this sinne he imputeth all the calamities which that state and Church had endured And so doth the Lord by the Prophet Hag. 1.9 and 2.15 17. impute many strange curses that hee had brought upon that people after their returne from the captivity even to the neglect of building his house and setting up of his true worship among them And if the neglect of religion will make a land so lyable to Gods curse what will the setting up of a false religion or the hindring and stopping of the course of the Gospell do Surely this must needs provoke God much more Forbidding us to preach to the Gentiles that they may be saved saith the Apostle 1 Thess. 2.16 to fill up their sinne alway this doth fill up the measure of sinne it is the height and perfection of sinne in any person in any nation to do so So that to conclude this second reason he that desireth the prosperity and wealth of the kingdome that it may be kept free from famine and pestilence and all other calamities will joy to see the pure religion of God to be maintained and countenanced in it to see the sound preaching of the Gospell to abound and become fruitfull and he will grieve to see it otherwise The third and last reason of the point respecteth the Lord himselfe No man can have the spirit of Christ that doth not desire unfeignedly and rejoyce to see Gods honour and glory advanced among men to see his kingdome enlarged to see men live in dutifull obedience unto him This our Saviour teacheth us in the Lords prayer to make our chiefe suit to God whensoever we pray to him Our three first and principall petitions Matth. 6.9 10. Hallowed bee thy name thy kingdome come thy will be done in earth as it is in heaven And he that cannot heartily desire this yea desire it more then any thing els never knew what it is to pray aright never made any prayer that was acceptable unto God in all his life And he that desireth this cannot but rejoyce to see the Gospell soundly and freely and plentifully preached to see Gods pure religion professed and practised For 1 nothing advanceth Gods glory so much as the faithfull preaching of the Gospell doth It is called therefore 2 Cor. 4.2 the Gospell of the glory of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 1 Tim. 1.11 The Gospell of the glory of the blessed God And the faithfull Ministers are called the glory of Christ 2 Cor. 8.23 Christ receiveth not so much glory by any as by them The preaching of the word is the Scepter of Gods kingdome and the meanes wherby he subdueth men and brings them under his obedience This is that rod of Gods strength which he sent out of Zion spoken of Psal. 110.2 whereby he ruleth in the midst of his enemies And it is therefore called the Gospell of the kingdome Mat. 4.23
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
the Word and teaching of the Spirit we should be constant in 525 c. 766 767 A grievous sinne to insult against Religion for the faults of the professours of it 553 554 True Religion grounded on the Word 767 No certainty in Religion but by the teaching of the Spirit 773 774 True Religion brings great blessings to the Church and State 806 807 Repentance A great comfort that thou hast repented 17 The sin of such as keep men from publike pennance 187 188 The sin of such as sin and refuse publike profession of their repentance 189 191 They that have truly repented them of their sinnes cannot easily forget them but are apt to think of them 203 c. The chief thing that should make us hate sin and mourne for it is the offence and dishonour done to God 219 220 The sinning against so good a God should humble us 227 Notes of sincere repentance 232 Five things required in true repentance 605 Faith the root of repentance 740 Reproofe The Minister must plainely and particularly reprove sin 44 c. 707 The reasons for the necessity of reproofe 46 In foure things the Ministers wisdome in reproving sinne must appeare 49 50 And his love in three 51 Reasons why men cannot indure reproofe 52 Their folly appeares in â—oure things 53 Five Obiections answered against such Ministers 54 57 Dangerous not to indure the Word of reproofe 244 Righteousnesse Five things to be granted touching inherent righteousnesse 667 668 Yet cannot a man be iustified by that 669 Inherent righteousnesse a great ground of comfort 677 678 S. Sabbath THough the outward observation of the Sabbath be the least yet God is highly pleased with it and promiseth to reward it 701 705 The things required for the right observation of it 708 710 Sacriledge Is a great sinne 724 Sadnesse Christians should beware of sadnesse and feare 137 Salvation The whole glory of mans salvation is due to the Lord alone and his free grace 521 522 Though it be free to us Christ paid deare for it 600 601 Sanctification Whom the Lord iustifies he sanctifieth though this be not so perfect as the former yet is it more sensible to us because we are agents in it our selves 316 Foure maine differences betweene sanctification and iustification 656 659 Sanctification is not in the same measure in all true believers 657 Nor perfected in this life 658 None can be sanctified till he be iustified 730 Faith the inward instrument whereby God sanctifieth the heart 731 Reasons of it 738 739 Scandalous sinners We should do our best indeavor to bring scandalous sinners to open shame and punishment 182 c. Officers chiefly Ibid. How â—arre private Christians may go in this 185 c. Scripture We must esteeme reverently of every part of Scripture though we cannot at first reading or hearing profit by it 2 The duty we owe to those parts of the Word we cannot understand standeth in six points 2 3 The holy Scripture of the Old Testament was kept in the Sanctuary and Temple 4 It is the onely rule of true righteousnesse 380 c. The absolute perfection of the Scriptures appeares in six particulars 381 384 All Gods people have equall interest in the holy Scriptures 493 All truths necessary to salvation are plainely and clearely set â—â—wne in the Scriptures 512 513 768 Security Against secure sinners 209 214 Selfe-denyall To renounce our selves and with humbled soules to cast our selves upon the â—ree mercy of God in Christ is the way to obtaine comfort 647 Service of God Their solly which reâ—use Gods service because it is an heavy bondage 444 c. Reasons why men reâ—use Gods service 445 c. Gods service the most comfortable life 448 Foure things to be considered in the gracious disposition of our Master that maketh us chearfull in his service 451 Sight of sinne How far forth the discovering of sin to us is a blessing 340 How far forth a judgement 341 Sincerity The Lord desireth and highly esteems truth and sincerity of â—eart and â—oure reasoâ—s for that 368 371 It stands us all upon to 〈◊〉 diligently whether our hearts 〈◊〉 upâ—ight and thâ—ee motives to that 372 376 466 He that hath any one sâ—ving and sanctifying grace hath certainly an upright heart 376 Even the aptnesse that is in us to suspect our selves least our hearts should be unsound is a good signe of uprightnesse 376 719 So is the conscience we make of Gods commandements and to lead a godly life 378 Meanes to attaine sincerity and uprightnesse of heart 469 470 Care to keep our selves unâ—potted of every sin is a signe of sincerity 726 So is this when our maine intent and aime is to please God 728 Sinne. One sin drawes on another 14 Pardon of sin is more to be desired than deliverance from any outward misery 84 c. Sin the greatest evill 85 Sinnes are debts 86 Sin is filthenesse 87 Motives to seek pardon of sin 94 95 Pray daily for it though we be justified 666 Comfort from the pardon of sin 677 Meanes to obtaine it 96 97 98 Notes whereby to know sin is pardoned 100 101 How the assurance of pardon is lost 99 The godly man remembreth his sin with griefe 203 c. Three great mischiefs of scandalous sinnes that abound where the Gospell is preached 175 178 Learne to be afraid of sin 207 569 Every sin is a transgression of Gods Law 220 A contempt done unto God 221 Foure attributes of God by which it appeares that we are chiefly to mourne for our sinnes because God iâ— offended 22 c. No sin veniall or lightly to be accounted of 228 229 233 234 Yet are some greater than others 230 c. 549 552 Three causes of actuall sinnes 282 The godly man hath most cause to be afraid of sin 571 Foure things to be observed in the passion of Christ that do notably set forth the odiousnesse of sin 601 604 Five meanes to make us esteeme sin as it ought to be esteemed of 605 606 Speech Filthy speech becommeth not Christians 6 7 Spirit of God Five notes of the holy Spirit dwelling in us 150 151 The Spirit is the mark on Christs sheep whereby they may know they are his 747 By the fruits of the Spirit they may know they have the Spirit Ibid. Where the Spirit dwels it perswades them in the truth of religion 771 This no private Spirit 775 Strictnesse Maketh not Christs yoke intolerable 235 All precisenesse and strictnesse in small matters is not hypocrisie 236 581 714 Answer to them that blame professours for their scrupulousnesse 715 T. Trouble of mind Diverse obiections of men in that case answered 139 c. Take heed of seeking helpe in this case by false wayes 144 145 Tentations to despaire to be resisted and how 145 146 How to recover our selves and to overcome such tentations 148 c. Truth When a thing is said to bee done or spoken in truth 368 W. Watchfulnesse A
p. 448. 2 The taskes God sets his servants are not hard nor heavie 1 Indeed to wicked men they are not onely difficult but impossible Ibid. 2 To the godliest the commandements of God as the law enjoynes them are impossiâ—le 3 To yeeld Evangelicall obedience to the commandements of God is very difficult to the regenerate in respect of the remnants of naturall corruption in them p. 449. Yet is not the service of God so painefull as needs discourage us from it for 1 The Commandements are possible to the regenerate 2 yea to the weaker Christian they are easie as Christ enjoynes them 3 They are to them in respect of the inward man nothing grievous p. 450. This none can doubt of that considers the gracious disposition of the Lord and master we doe service to p. 551. This appeares in foure points 1 his aptnesse to passe by and winke at our offences and failings in his service Ibid. 2 his aptnesse to accept of that little we are able to do 3 when he enjoynes services of extraordinary difficulty hee gives extraordinary supply of strength and assistance p. 452. 4 The wages and reward he giveth Even in this life if we serve him we shall be sure 1 of his countenance and speciall favour 2 of protection and safety in times of greatest danger 3 of competency in outward things 4 when time of paiment commeth we shall be abundantly recompensed for all the paines wee have taken p. 4.53 The consideration of this wages and the hope of it should make us go through with our work cheerefully p. 454. Lect. 92. This doth greatly aggravate the sinne and damnation of wicked men that they have no grace nor are saved because they have no will nor desire to have grace and to bee saved p. 454. Wicked men are apt to impute all to Gods decree and will onely Ibid. But as the Lord is not the cause of any mans sinne but man himselfe so is not God the cause of any mans destruction but man himselfe p. 455. for 1 they will take no paines to obtaine grace and to escape damnation Ibid. 2 when they may have the meanes of grace and salvation without charge or paines they neglect them and account them a burden p. 456. 3 when God forceth good motions upon them they resist them 4 They doe in their hearts despise grace and salvation Ibid. Obj. This cannot be because 1 a man is dead in trespasses and who can blame a dead man for not desiring to live 2 the matter of mans salvation dependeth wholly upon the will of God 3 God can if he will overcome this unwillingnes that is in man Answ. 1. God is not the cause why man is dead in sin but himselfe 2 God is not bound to restore him to life 3 He is not so dead but there 's enough left in him to make him inexcusable he may do more then he doth p. 457. for he may if he will 1 forbeare many sinnes that make him more uncapable of grace and will increase his damnation 2 do many good workes 3 frequent the meanes even the best meanes Ibid 4 So observe and take to heart the Word and judgements of God as to bring his heart thereby unto Legall repentance and humiliation p. 458. 5 Out of the sense of his owne wretchednesse not onely desire the prayers of others but himselfe also pray and cry to God for mercy p. 458. Obj. All this that the naturall man can do is nothing worth nor pleasing to God Answ. Yet 1 he is nearer to salvation that doth thus what lieth in him then any other naturall man is 2 though by doing all this he cannot deserve nor be assured God will give him grace yet may he hope herein to finde mercy because 1 God so infinite in goodnesse Ibid. 2 he seeketh to the vilest sinners 3 he hath shewed much respect even to these endeavours of sundry naturall men p. 459. 3 They that doe not thus what they are able are hereby 1 made more inexcusable 2 worse and worse and 3 shall receive greater damnation Ibid. Lect. 93. Gods Ministers are of all workes of their ministery most bound to comfort th' afflicted soules p 459. Obj. They apt to doubt they are hypocrites that they have not one of the signes of uprightnesse in them p. 460. Answ. 1. The having some dregs of hypocritic or other sins will not prove one an hypocrite or wicked man unlesse it reigne in him p. 461. 2 Hypocrisie nor any other sin doth reigne in him that discernes it and feeleth it to be a burden Ibid. 462. 3 He that cannot take comfort in any of the rest of the signes of an upright heart may in this if he finde that in his minde he consents to the Word and unfeignedly also desires to please God in all things and to doe his will Ibid. Because he that hath this hath all the rest p. 463. This confirmed by three forts of proofes Ibid. Foure signes of an heart that 's set to please God and truly desires grace p. 465. Lect. 94. Motives to perswade us to labour to be upright in heart Such God hath promised to be good unto p. 466. 1 in outward things viz. 1 in their habitations and dwellings 2 in their children 3 in al other good things 4 yea in times of common calamity p. 467. And in spirituall things also for such 1 shall never loose Gods favour and grace 2 shall have strength from God to endure any tryall p. 468. 3 Have a joyfull issue out of all their tentations and spirituall desertions p. 469. Meanes to purge us from hypocrisie and to get and preserve uprightnesse 1 The heart must be broken before ever it can be found 2 Get true faith in Christ 3 Take heed of living in knowne sin Ibid. 4 Thinke oft of this that Gods eye is upon thee 5 Complaine to God of the falsehood of thine heart and beg an upright heart of him p. 470. Lect. 95. What 's meant by knowing of wisdome in the hidden part p. 472. True and saving knowledge is the principall work of Gods grace in the conversion of man For 1 in every one whom he converts he worketh saving knowledge Ibid. 2 This the first worke of grace 3 The change and conversion of a sinner consists chiefly in this p. 473. Reason 1 Because it is the foundation and that gives stability and durablenesse to all other graces 2 It is the seed and beginning of all other graces p. 473 477. Lect. 96. We are bound to desire procure so farre as in us lyeth that all men may have the meanes of knowledge for we are bound to pitty the estate of all even the worst men that live and to desire their salvation and knowledge is the onely meanes to bring them to salvation p 477 478. A sound ministery the greatest outward fruit of Gods mercy to a people 478. The Gospell hath beene more fruitfull in good works then popery p.
479. Though it be the great sin of many professors of the Gospel that they give little or nothing to charitable pious uses yet the greatest work of charity mercy that can be don is to provide for a people able Ministers and to maintaine and encourage them Ib. 480. Parents and masters of families must use their utmost endeavour to bring their children and servants to knowledge and by what meanes p. 481. Ministers first and chiefe care must be to bring the people to knowledge Ibid. and therefore must 1 Catechise them 2 teach plainely 3 ground all their application upon sound doctrine 4 study for their Sermons p. 482. Lect. 97. All Gods people should seeke for knowledge 1 not resting in any good thing they seeme to have without this 2 not contenting themselves with every small measure of knowledge but seeke for a setled and well grounded knowledge and certainty in religion p. 483. Yet is there a kinde of knowledge in religion and divine things that 1 many hypocrites doe attaine unto Ibid. 2 and wherein they excell most Christians 3 yea which is the greatest barre and impediment to grace of all others p 484. The knowledge wee should labour for is sanctified knowledge such as Gods Spirit worketh in the regenerate Ibid. Wee should examine whether our knowledge be such or no. Signes of saving knowledge p. 485. 1 th' object of it is the Word 2 Specially such parts of it as are most usefull and most concerne us Ibid. 3 It s a cleere and certaine knowledge 4 There 's no fullnesse nor satiety in it but the more a man hath it the more he feeleth the want of it and desires it p. 486. Lect. 98. Saving knowledge may be knowne by the effects of it 1 It humbleth them that have it and puffs them not up p. 487. 2 It workes upon the heart to stirre up good affections p. 488. 3 It s operative and powerfull to reforme the heart and life of him that hath it p. 489 490. 4 It strengthens a man against tentations p. 491. Lect. 99. Motives to seeke knowledge 1 The matters we are exhorted to get knowledge in concerne all one as well as another for 1 all challenge an equall interest in God therefore it concernes one as well as another to know him his will p. 492. 2 all Gods people have equall interest in the holy Scripture one as much as another and therfore it concernes all to be well acquainted with them and expert in them p. 493. 2 Great is the necessity and benefit of knowledge and great is the danger and mischiefe of ignorance for 1 knowledge is a duty commanded a grace highly pleasing to God and such as hath a promise of blessing Ibid. Whereas ignorance is a sin which much grieveth and provoketh God yea such a sin as he hath revealed his wrath from heaven against by judgements both corporall spirituall and eternall p. 494. 2 Knowledge is a comfortable signe of a mans election and that hee is in covenant with God and that his heart is upright pag. 495. Whereas ignorance is a signe of reprobation and that one still remaines under the power of Sathan and hath a wicked and naughty heart p. 496. 3 He that hath knowledge will bee constant in religion and not be corrupted by any seducers whereas hee that is ignorant will easily bee drawne away from the truth hee professeth Ibid. 4 He that hath knowledge walketh boldly and comfortably in all his waies whereas hee that is ignorant must needs bee full of doubts and feares p. 497. Lect. 100. Meanes of sanctified and saving knowledge 1 None can attaine it that is not sensible of his owne ignorance p. 498. 2 nor he that hath not an heart truly humbled Ibid 3 nor that doth not attend diligently conscionably upon the sound ministery of the Word preached p. 499 502. 4 Reading of the Word is also a good meanes to confirme and establish the heart in knowledge So is 5 Meditation 6 good conference and 7 Prayer p. 502. Lect. 101. The Conversion of a man is to bee ascribed wholly unto God and the mighty working of his grace 1 of God it is that any man enjoyeth sufficient meanes of grace even a sound ministery in this Gods speciall hand and goodnesse is to be acknowledged p. 503. 2 This is no common favour but a speciall and rare favour of God p. 504 505. 3 The right use of the light of nature cannot deserve God should give his Gospell to any neither hath he respect to any goodnesse in man but is mooved to it onely by his owne free grace p. 506 507. Lect. 102. That the meanes of grace become effectuall to the conversion of any is to be ascribed onely to the Spirit of God not to the meanes themselves Why so much is ascribed in Scripture to the Word it selfe and to the ministery thereof p. 507 509. Powerfull and effectuall grace is not given to all men that enjoy the meanes to profit be converted by them if they will p. 510. The worke of grace in the conversion of man is most free it dependeth wholly upon the will good pleasure of God Ibid. 511 Lect. 103. No man is able to attaine to that knowledge of the truth as is sufficient to salvation by any ability that is in him by nature without the supernaturall worke of Gods grace p. 512. for 1 though the Scripture be plaine and lightsome and all truths needfull to be knowne are clearly and evidently delivered in it specially in the New Testament and more especially being interpreted to us in the ministery of the Word yet are we all by nature blind Ibid. p. 513. and void of capacity and a vaile is over our hearts which till God do cure and remoove we can make no use of that light p. 514. Proportionable to the work of the Spirit in opening our eyes and curing our blindnesse shall our knowledge be God perfects not this cure in any during this life nor doth hee so fully cure it in some of his good servants as in other some but in heaven this cure shall bee perfected Ibid. 2 Though some naturall men have attained to a great measure of knowledge yet not such as is sufficient to salvation for it is but literall and historicall it is not a full assurance of understanding it s not spirituall knowledge that none can attaine unto without supernaturall grace Ibid. p. 515. This supernaturall work of Gods grace as it is extraordinary and miraculous so is it rare and vouchsafed but to few Ibid. 516. Th' onely cause why God vouchsafeth it to one rather then another is his owne good pleasure and will nothing in man himselfe Ibid. Lect. 104. Every man by nature is dead in trespasses and our conversion is the reviving or raising of a dead man p. 516 517. From the Scripture similitudes doctrines may be taught and errors convinced p. 517 518. Though
all helpe and comfort any way els but only in Christ and so to flye to him to obtaine thy pardon Then mayest thou have good hope that thy sins are pardoned Secondly If a man feele himselfe to be sanctified and changed by the spirit of Christ then may he be sure he is justified and washed from his sins by the bloud of Christ. Where God pardoneth sin there he subdueth and destroyeth the power of it Micah 7.18 19. When he had said Who is a God like unto thee that pardoneth iniquity he addeth hee will have compassion upon us he will subdue our iniquities Rom. 6.14 Sin shall not have dominion over you for you are not under the Law but under grace When Christ hath once procured for a man the pardon of his sin he turneth the heart quite from it and worketh in him such a change as he becommeth another man Acts 3.26 God hath sent his Sonne to blesse you in turning every one of you from your iniquities See some examples and experiments of this What a marvellous change was wrought in those converts of Ephesus that had used curious arts after God had pardoned their sins they did so hate that sin that they had lived in that they burnt the books that had bin the meanes and instruments of that sin though they came to the value of 15000 pieces of silver which was at the least eight hundred pounds sterling Acts 19.19 So after Peters sin of denying Christ for feare was pardodoned what a change was wrought in him None of all the Apostles so bold in confessing Christ afterwards as he was Acts 2.14.3.12.4.8 So when Pauls sin of hating and persecuting of the Saints was pardoned never did any of Gods servants shew that love to the Saints that hee did See how many hee sends speciall salutations to and in how kind a manner Rom. 16. See in what termes hee expresseth his affections to the Saints oft times Phil. 4.1 My brethren dearely beloved and longed for my joy and Crowne And Philem. 12. He calls Onesimus a poore servant his owne bowells Yea where sinne is pardoned not the outward man onely but the very heart is changed Ezechiel 36.25 27. Then will I sprinckle cleane water upon you and yee shall bee cleane from all your filthinesse A new heart also will I give you and I will put my spirit within you and cause you to walke in my statutes Thou therefore that art perswaded thy foule sinnes are pardoned try it by this note Is thy heart now quite turned from these sinnes that above all other thou now hatest them most art most afraid of them shunnest the beginnings and occasions of them Yea thou that hast beene the civilest man dost thou find a change wrought in thee a new heart given thee Then thou mayst have a comfortable assurance that thou hast indeed obtained thy pardon Thirdly if a man feele that the knowledge of Gods love in pardoning his sin hath wrought in his heart a true love to God and that the change I told you of proceedeth from his love to God This note thou shalt find given by our Saviour Luke 7.47 Her sinnes which are many are forgiven her for shee loved much This property of a man whose sinnes are pardoned you shall see in David Psal. 116.1 I love the Lord because he hath heard my voice and my supplication And what was his supplication Even for pardon of his sinne as you shall see ver 3 4. The sorrowes of death compassed me the paines of bell gat hold on me I found trouble and sorrow then called I upon the name of the Lord O Lord deliver my soule And in Peter whom when Christ would comfort and assure that his sin was pardoned by what note doth he labour to assure him of it Iob. 21 15. Simon thou sonne of Iona lovest thou me more then these For indeed no man can love the Lord and obey him out of love but he that first is perswaded of Gods love to him in the pardon of his sinnes 1 Ioh. 4.10 Herein is love not that we loved God but that hee loved us and sent his Sonne to be the propitiation for our sins Hast thou no love to God to his Word and servants Dost thou all that thou dost in his service out of by-respects Flatter not thy selfe thy sinnes are not pardoned Fourthly If the love that we beare to God for the pardoning of our sinnes can make us unfainedly willing to forgive all men even those that have most wronged us This note is given with great earnestnesse and asseveration by our blessed Saviour not onely in the fift petition Mat. 6.12 but immediately after the end of the whole prayer Mat. 6.14 15. For if yee forgive men your heavenly father will forgive you if ye forgive not men neither will your father forgive you Canst thou not forgive thy greatest enemies Strivest thou not against the motions to revenge and malice Art thou not humbled for them Certainely thy sinnes are not yet pardoned thou art still in thy sinnes An hypocrite can give much and doe many kindnesses to them that never wronged him A man may bestow all his goods to feed the poore and yet not have charity 1 Cor. 13.3 Luke 6.32 33. If you love them that love you and doe good to them that doe good to you what thanke have ye For sinners also do the same But out of love to God to forgive them that have wronged us and love our enemies that argueth a mans sins are pardoned Lecture XIX On Psal. 51.1 2. March 21. 1625. WE have already heard that in these words there were three things principally to be observed 1. That David in the great distresse he was now in flyeth unto God by prayer and seeketh helpe and comfort that way 2. That in this prayer wherein he seeketh helpe and comfort from God he begs nothing but the pardon of his sinnes 3. That the onely ground of his hope to speed well in this prayer and to obtaine the pardon of his sinnes was the knowledge he had of the mercy of God The two first of these wee have already finished it followeth now that we proceed to the third and last of them It is therefore here to be observed 1. That seeking pardon of his sinnes at the hands of God he pleadeth nothing but mercy hopeth to obtaine it no other way maketh that the onely ground of his hope in this suit and cryeth Have mercy on me ô Lord. 2. That the thing that made him hope he should find this mercy with God was nothing he found in himselfe but onely the knowledge he had of the Lords gracious disposition Have mercy upon mee ô God according to thy loving kindnesse according to the multitude of thy tender mercies As if he had said ô Lord there is nothing els to move thee to have mercy upon me but onely thine owne gracious and mercifull disposition 3. Yet had David before his fall done
may fall fearefully into odious sinnes 8 Why the Lord suffers his people to fall 9 10 The best have therefore great cause to feare 10 11 Means to keep us from falling 11 Take heed of declining in the least matters 795 When they are fallen they cannot rise up again of themselves 13 Comfort against tentations of falling away 352 357 Differences between the falls of the elect and others 355 556 Their sinne is great that rejoyce to heare and speak of them 552 And theirs that embolden themselves to sin by them 554 557 Why the falls of the godly are recorded in the Word 555 Family True converts will have a care to reforme their families 288 630 Such as have children and families are charged with the soules of them 289 481 Must answer for their open proâ—anenesse and contempt of religion 711 Fast. Humiliation necessary in every fast and for what causes we should be humbled 311 313 Feeling A man may be in the state of grace and highly in Gods favour though be feele is not nor have the comfort of it 140 141 Feare of God That may be well done that is done cut of feare of Gods judgements 387 But it must be such a feare as is mixed with love 388 A man may be subject to slavish feares and yet truly love God 392 Reasons of it 393 394 We must strive against these feares 395 6 Means to overcome them 396 734 735 He that is in the state of grace must be affraid to sin 569 570 Must feare every degree of sin must continue in this feare Ibid Faith the root of it 741 Freedome of will How dead we are by nature 305 517 518 Wicked men have no true desire nor wiâ—l tâ— have grace and to be saved 454 455 Wicked men may forbeare many sinnes and doe much more good than they do 457 He that doth what lieth in him is nearer to salvation than another naturall man 458 The naturall man is able to â—â—ve to men and to himselfe but not to God 518 G. God HIs omnipresence and omniscience 221 222 His holinesse 222 His Maiesty 223 His goodnesse and bounty 224 Gods love Wicked men are perswaded God loveth them and hee doth indeed with a common love 398 Faith assures us of Gods speciall love 400 Rest not in common favours but get assurance of Gods speciall love 401 402 687 688 Motives to seeke for assurance of Gods speciall love 402 406 Meanes to get it 406 c Grace We are bound to give God thanks for his restraining grace in others 337. In our selves 339 Saving grace is of a permanent and durable nature 428 Gospell The preaching of the Gospell is the outward instrument whereby the Spirit workes sanctification 732 H. Hearers TO love and reverence Gods Ministers 22 167 What Ministry they should most prize 22 23 Yet must they esteeme reverently of the meanest faithfull Minister 23 Reprooâ—e of hearers that love not their Ministers person 24 That discourage their Ministers 480 That regard not his Ministry 24 169 The danger of such as neglect to heare 26 That heare without profit 27 528 Many complaine without cause they cannot profit by the Word 528 What the true causes are men profit not by the Word 529 What they must do that have long enjoyed the Ministry of the Word and cannot profit by it 530 Hearers must examine what they heare 790 How wee may heare with profit 30 c. 742 1. What we must do before 30 35 792 2. What in hearing 35 39 3. What after 39 44 Resort to Ministers for resolution 43 Heart Grosse sinnes harden the heart 14 15 16 Hardnesse of heart a â—earefull judgement 16 Meanes to deliver and preserve us from it 16 17 735 Make conscience of the first stirâ—ings of thy corruption there 317 When God hath a mans heart it is a signe of uprightnesse 438 c. 463 Signes that the purpose and desire of the heart is right 465 Honour Whom God accounts truly honourable 286 Hope A sound hope that when wee shall die wee shall goe to heaven a speciall meanes of patience 270 Signes of a true hope 271 Humiliation The knowledge of our naturall corruption is of great force to humble us 308 We have cause to be humbled when wee have performed our best duties 309 When we go before God in prayer Ibid. Specially at fasts 311 And at the Sacrament 574 Seeking assurance of Gods favour with an humbled soule is a speciall meanes to obtaine it 408 647 Humiliation for sinne a speciall meanes to obtaine sanctified knowledge 498 He that is in the state of grace â—ath more cause to be humbled for his grosse sinnes than any other man 573 Foure benefits of â—ound humiliation 574 The humbled soule most capable of mercy 647 648 None fit to receive Christ but the humble and such as find themselves utterly void of all grace 691 Hypocrisie The best are apt to suspect themselves to be hypocrites 460 Comfort for such 461 Many things in an hypocrite better than in any meere naturall man 697 An hypocrite may go farre 698 c. The good things in them not to be misliked and scorned 699 In some respects the hypocrite is worse and in worse case than the open profane person 719 Signes of an hypocrite 720 c I. Idlenesse A Great sinne for any man to live idly and un-profitably 125 Idolatry It is a good thing and pleasing to God to hate Idolatry 712 714 Ignorance Is a sinne that much provokes God 494 It is a signe one is under Sathans power 496 Such a one easily seduced Ibid. Such an one is full of doubts and feares 497 Infants Every Infant so soone as it is borne or conceived is guilty of sin in the sight of God and deserveth to be damned 277 In what respects called Innocents Ibid. And said to be holy 278 How severe God hath beene in his judgements towards some Infants 279 280 The originall corruption of Infants consists in three things Ibid Observe Gods judgements on them 281 The sin that is in Infants is derived to them from their parents 282 Infidelity The hainousnesse of that sin 146 147 Notwithstanding Infidelity discerned and bewailed a man may trust in Gods mercy 648 682 Infirmities Foure notes to discerne a sin of infirmity from a reigning sin 709 Ioy. The humble-hearted man hath great cause of Ioy. 138 Gods children have cause to be comfortable and to serve God with alacrity 364 365 He that truly believeth he is justified by Christ must needs rejoyce in him 675 c. Their great sin that do not 680 Iudgements of God The Lord sheweth his severity more in this life against the sinnes of his owne people than of the wicked 1. He afflicts all them 2. Begins with them 542 543. 3. He usually makes them examples 544. 4. His judgements are wont to be heavier and sharper on them 545 This be doth to keep them from sin and perdition 546 He getteth himselfe glory from