Thirty-Six Sermons

AD AULAM.

The Fourth Sermon.

BEUVOYR. JULY, 1636.

1. T His Psalm is one of David's Meditations. That it is David's, we have it from the Title in the beginning: That it is a Meditation, from the close in the end of it. Now there are but two things especially, whereon to employ our meditations with profit (to the right knowledge whereof some have therefore reduced the whole body of Divinity:) God, and ourselves. And the meditation is then most both complete and fruitful, when it taketh in both. Which is to be done; either viâ ascensus, when we begin below, and at ourselves, and so build upwards, raising our thoughts higher to the contemplation of God: or viâ descensus, when we begin aloft, and with him, and so work downward, drawing our thoughts home upon ourselves.

2. This latter is the method of this Psalm: in the former part whereof David beginneth as high, as at the most Highest; and then descendeth as low as to himself, in the latter. For the succouring of his Meditations there, he maketh use of the two great Books: that of Nature, or of the works of God; and that of Scripture, or of the Word of God. In that, he readeth the Power: in this, the Will of this Maker. That declareth his Glory: this revealeth his Pleasure. That from the beginning of the Psalm, ( The heavens declare the glory of God, &c.) to the end of the sixth verse: This from the beginning of the seventh verse ( The Law of the Lord is perfect, &c.—) to the end of the eleventh verse.

3. Hence coming to re •• ect upon himself, he hath now use of a third Book; that of his own conscience, wherein are enrolled the principal acts and passages of his whole life: That by a just survey of the particulars therein enregistred, he might observe what proportion he had held in the course of his by-past life, both with that actual obedience, which some other Creatures perform in their kinds, as also (and that especially) with that exact obedience, which the Law of God requireth in his Word. At the very first opening whereof, before he read a line of the particulars, his known sins presenting them in such numberless troops unto his thoughts, besides a world of unknown ones: as not a little agast to see so large a Roll so full and so thick written ( intus & à tergo; ) he is forced to break out into this passionate acknowledgment, Quis intelligit? What living soul is able to understand all his errors? Who can tell how oft he hath offended? In the next former verse.

4. But quid tristes querimoniae? Misery findeth small ease in bare and barren complaints: it rather craveth real and speedy succor. The Prophet therefore upon the first apprehension of the multitude of his sins, instantly addresseth himself unto God for remedy by Prayer. And his suit therein is double: the one for Mercy, for the time past; the other for Grace, for the time to come. The one that he might be freed from the guilt and defilement of the sins he had hitherto done, known or unknown: ( O cleanse thou me even from my secret sins: ) in the remainder of that verse. The other, that he might be preserved from contracting the guilt, or falling under the dominion of any sin thence-forward, especially of any high grievous presumptuous sin, in this thirteenth verse ( keep back — &c.

5. The words then are a Prayer: wherein we may observe distinctly and apart, the Object matter of the Prayer; the Petitions made concerning that Object; and the Reasons brought to enforce those Petitions. The Particulars in all five. First, and principally, the Object matter of the whole Prayer: those sins, concerning and against which the Prayer is made: styled here in our Translations, Presumptuous sins. Secondly, and thirdly, two Petitions concerning those sins: The one antecedently, that God would not suffer him to fall into them, [ keep back thy servant from presumptuous sins; ] 3. The other by way of reserve, that at least he would not suffer him to fall under the dominion of them, [ Let them not have dominion over me.] Fourthly, and fifthly, two Reasons fitted to the aforesaid Petitions. The one fitted to the former Petition, taken from his relative condition, as being one of God's servants. Of all sorts of men, Presumption is most hateful in a servant; and such am I to thee, O Lord: Keep back thy servant therefore from presumptuous sins. 5. The other Reason fitted to the latter Petition, taken from the benefit he should reap by the grant. If God should please to keep him free from the dominion of those sins, he should not doubt (his many failings otherwise notwithstanding) but by his mercy to stand rectus in curiâ, innocent and upright (through his gracious acceptation) from the great transgression of total and final Apostasy, [ Then shall I be upright, and I shall be innocent from the great transgression. ]

6. My purpose is not, to treat of each of these particulars, as I have proposed them, apart; but to insist principally, upon that which is the most principal, to which also (as being the common matter or argument of the whole Verse) they do all in some sort refer, and upon that account will be occasionally taken in everyone of them somewhere or other in our passage, in the handling thereof; I mean, the Object; here expressed by the name of Presumptuous sins. Wherein I know not how to proceed, more pertinently to the scope of the Text, and profitably to edification; than by making this threefold plain discovery. First of the nature of these sins; that we may the sooner learn to know them: Secondly, of their danger; that we may be the more careful to shun them: and Thirdly, of the means of their prevention; that by the help of God we may be the better able to escape them.

8. And then the first thing we have to do, is to lay open the Nature of these presumptuous sins: for that is ever the first question, that every man will ask concerning anything proposed to debate, under any name or notion; What doth that name or word import? To presume then, in the common use and notion of the word with us, importeth ever a kind of confidence or boldness in the Presumer. And it may be taken, either in a good, or in a bad sense: But more usually in the bad; as (by reason of common abuses) most other indifferent words are. He that hath a fast friend, that he thinketh will support him, will sometimes adventure upon an undertaking, which he is not able to go through withal alone, nor durst undergo, if he had not such a friend to rely upon. When a man doth so; we say he presumeth upon that friend: that is, he is confident, that friend will not fail to assist him therein to his utmost power. Now if a man be bold to do but what he may and should do, and that withal he have some good ground for his confidence,

this is a good, reasonable, and warrantable presumption. But if he fail in either respect, as if he presume either to do unlawful, unworthy, or unbefitting things, or to do even lawful things, when there appeareth no great cause why any man should think his friend obliged by the laws of friendship to assist him therein: then is such his presumption a faulty and an evil presumption. And whatsoever may bear the name of a Presumptuous sin in any respect, is some way or other tainted with such an evil irrational presumption.

9. But we are further to note, that presumption in the worser sense, and as applied to sin, may be taken either Materially, or Formally. If these terms seem obscure; with a little opening I hope the difference between these two will be easily understood. Taken materially, the sin of presumption is a special kind of sin, distinguished from other species of sins by its proper Object or Matter: when the very matter wherein we sin, and whereby we offend God, is Presumption: and so it is a branch of Pride. When a man presuming either upon his own strength, or upon God's assisting him, undertaketh to do something of himself, not having in himself (by the ordinary course of nature, and the common aid which God affordeth to the actions of his creatures in the ordinary ways of his providence sufficient strength to go through therewithal: or expecteth to receive some extraordinary assistance from the Mercy, Power, &c. of God, not having any sufficient ground (either from the general Promises contained in the Scriptures, or by particular immediate revelation ) that God will certainly so assist him therein.

10. All those men, that over-value themselves, or out of an overweening conceit of their own abilities attempt things beyond their power; That lean to their own understandings, as Solomon; That mind high things, and are wise in their own conceits, as St. Paul; That exercise themselves in great matters, and such as are too high for them, as David expresseth it. All those that persuade themselves they can persist in an holy course without a continual supply of Grace; or that think they can continue in their sins so long as they think good, and then repent of them, and forsake them at their leisure, whensoever they list; or that doubt not but to be able by their own strength to stand out against any temptation: All these, I say, and all other like, by presuming too much upon themselves, are guilty of the sin of Presumption: ''To omit the Poets, who have set forth the folly of this kind of Presumption in the Fables of Phaethon, and Icarus: A notable example we have of it in the Apostle Peter, (and therein a fair warning for others not to be high-minded, but to fear ), who in the great confidence of his own strength, could not believe his Master (though he knew him to be the God of truth ) when he foretold him he would yield; but still protested, that if all the world should forsake him, yet he would never do it.

11. Nor only may a man offend in this kind, by presuming upon himself too much: but also by presuming even upon God himself without warrant. He that repenteth truly of his sins, presuming of God's mercy in the forgiveness thereof; or that walketh uprightly and conscionably in the ways of his Calling, presuming of God's Power for his protection therein; sinneth not in so presuming. Such a presumption is a fruit of Faith, and a good presumption: because it hath a sure ground, a double sure ground for failing; first in the Nature, and then in the Promise of God. As a man may with good reason presume upon his Friend, that he will not be wanting to him in any good Office, that by the just Laws of true friendship one friend ought to do for another. But, as he presumeth too much upon his friend, that careth not into what desperate exigence and dangers he casteth himself, in hope his friend will perpetually redeem him, and relieve him at every turn: So whosoever trusteth to the Mercy, or to the Power of God, without the warrant of a Promise, presumeth farther than he hath cause: And though he may flatter himself, and call it by some better name, as Faith, or Hope, or Affiance in God; yet is it in truth no better than a groundless and a wicked Presumption.

And all those men, that going on in a wretched course of life, do yet hope they shall find mercy at the hour of death: All those that cast themselves into unnecessary either dangers or temptations, with expectance that God should manifest his extraordinary Power in their preservation: All those that promise to themselves the End without applying themselves to the means that God hath appointed thereunto; (as to have Learning without Study, Wealth without Industry, Comfort from Children without careful Education, &c. ) forasmuch as they presume upon God's help without sufficient Warrant, are guilty of the sin of Presumption, taken in the former notion, and Materially.

12. But I conceive the Presumptuous sins here in the Text to belong clearly to the other notion of the word Presumption, taken formally, and as it importeth (not a distinct kind of sin in itself, as that Groundless Presumption whereof we have hitherto spoken doth, but) a common accidental difference, that may adhere to sins of any kind: even as Ignorance and Infirmity, (whereunto it is opposed) also may. Theft and Murder, which are sins of special kinds, distinguished either from other by their special and proper Objects; are yet both of them capable of these common differences: inasmuch as either of them may be committed, as sometimes through Ignorance, and sometimes through Infirmity, so also sometimes through Wilfulness or Presumption.

13. The distribution of Sins into sins of Ignorance, of Infirmity, and of Presumption, is very usual, and very useful, and complete enough without the addition (which some make) of a fourth sort, to wit, Sins of Negligence or Inadvertency; all such sins being easily reducible to some of the former three. The ground of the distinction is laid in the Soul of man; wherein there are three distinct prime faculties from which all our actions flow: the Understanding, the Will, and the sensual Appetite or Affections. If nothing were amiss in any of these, all our actions issuing thence would be perfect, and free from all stain of sin. But it is a truth, and our misery, that in this state of corruption the whole soul is out of frame, and all the faculties thereof depraved. Much Blindness and Error in the Understanding; much Rashness and Impetuousness in the Affections; much stubbornness and perverseness in the Will: which rendereth our whole lives full of Swervings, Weaknesses, and Rebellions. Yea, by reason of the joint concurrence of those three faculties in their operations: there is in most sinful actions, (especially those that are completely such) a mixture of Ignorance, Infirmity, and Wilfulness, or Presumption. Whence it is, that all Sins are in the Scriptures indefinitely and indifferently called; sometimes Errors, sometimes Infirmities, and sometimes Rebellions.

14. But when we would speak more exactly of these three differences, and so as to distinguish them one from another by their proper appellations: the enquiry must be, when a sin is done, where the fault lay most; and thence it must have the right denomination. 1. If the Understanding be most in fault, not apprehending that good it should, or not aright: the sin so done, though possibly it may have in it somewhat both of Infirmity and Presumption withal, is yet properly a Sin of Ignorance. 2. If the main fault be in the affections, through some sudden passion or perturbation of mind; blinding, or corrupting, or but outrunning the Judgment; as of Fear, Anger, Desire, Joy, or any of the rest: the Sin thence arising, though perhaps joined with some Ignorance or Presumption withal, is yet properly a sin of Infirmity. 3. But if the Understanding be competently informed with knowledge, and not much blinded or transported with the incursion of any sudden, or violence of any vehement perturbation, so as the greatest blame must remain upon the untowardness of the Will, resolvedly bent upon the Evil: the Sin arising from such Wilfulness, though probably not free from all mixture of Ignorance and Infirmity withal, is yet properly a willful Presumption; such a Presumptuous sin, as we are now in treaty of.

15. Rules are soonest learned, and best remembered, when illustrated with • it Examples. And of such, the rich storehouse of the Scripture affordeth us in each kind, variety and choice enough; whence it shall suffice us to propose but one eminent one of each sort. The Men, all of them for their holiness, of singular and worthy renown: David, St. Peter, and St. Paul. The sins, all of them for their matter, of the greatest magnitude: Murthering of the innocent, Abnegation of Christ, Persecution of the Church. Paul's Persecution, a grievous Sin, yet a Sin of Ignorance: Peters denial, a grievous Sin, yet a Sin of Infirmity: David's Murder, a far more grievous sin than either of both, because a sin of Presumption.

16. St. Paul before his conversion, whilst he was Saul, persecuted and wasted the Church of God to the utmost of his power: making havo • k of the Professors of Christ, entering into their very houses, and haling thence to prison both men and women; and posting abroad with Letters into remote quarters, to do all the mischief he could everywhere, with great fury, as if he had been ma •• , breathing out wherever he came nothing but threatenings and slaughter against the Disciples of the Lord. His affections were not set against them through any personal provocations, but merely out of zeal to the Law: and surely his zeal had been good, had it not been blind. Nor did his will run cross to his judgment, but was led by it; for he verily thought in himself that he ought to do many things contrary to the Name of Jesus: and verily his Will had been good, had it not been misled. But the error was in his Understanding: his Judgment being not yet actually convinced of the truth of the Christian Religion. He was yet fully persuaded that Jesus was an Impostor, and Christianity a pestilent Sect raised by Satan to the disgrace and prejudice of Moses and the Law. If these things had indeed been so, as he apprehended them, his Affections and Will, in seeking to root out such a Sect, had been not only blameless, but commendable. It was his erroneous Judgment that poisoned all: and made that, which otherwise had been zeal, to become Persecution. But however, the first discernible obliquity therein being in the Understanding, that Persecution of his was therefore a Sin of Ignorance: so called, and under that name condemned by himself, 1 Tim. 1. 13.

17. But such was not Peters denial of his Master. He knew well enough who he was: having conversed so long with him, and having long before so amply confessed him. And he knew also, that he ought not for anything in the world to have denied him: That made him so confident before, that he would not do it, because he was abundantly satisfied that he should not do it. Evident it is then, that Peter wanted no nowledge, either of his Masters person, or his own duty: and so no plea left him of Ignorance, either Facti or Iuris. Nor was the fault so much in his Will, as to make it a sin properly of Presumption. For albeit de facto he did deny him when he was put to it, and that with fearful oaths and imprecations; yet was it not done with any prepensed Apostasy, or out of design. Yea, he came rather with a contrary resolution: and he still honored his Master in his heart, even then when he denied him with his tongue: and as soon as ever the watch word was given him by the second Cock, to prefer to his consideration what he had done, it grieved him sore that he had so done, and he wep • bitterly for it: We find no circumstance in the whole relation, that argueth any deep obstinacy in his Will. But in his Affections then, Alas! there was the fail. A sudden qualm of fear surprising his soul, when he saw his Master so despitefully used before his face, (which made him apprehensive of what hard usage himself might fall under; if he should then and there have owned him) took from him for that time the benefit and use of his reason: and so drew all his thoughts to this one point, how to decline the present danger, that he had never a thought at so much liberty, as to consult his judgment, whether it were a sin, or no. And thus, proceeding from such a sudden distemper of passion, Peters denial was a sin properly of Infirmity.

18. But David's sin, in contriving the death of Uriah, was of a yet higher pitch, and of a deeper die, than either of these. He was no such stranger in the Law of God, as not to know that the willful murder of an innocent party, such as he also knew Uriah to be, was a most loud crying sin: and therefore nothing surer, than that it was not merely a sin of Ignorance. Neither yet was it a sin properly of Infirmity: and so capable of that extenuating circumstance, of being done in the heat of Anger, as his uncleanness with Bathsheba was in the heat of Lust

But having time and leisure enough to bethink himself what he was about, he doth it in cool blood, and with much advised deliberation: plotting and contriving this way and that way to perfect his design. He was resolved, whatsoever should become of it, to have it done: in regard of which settled resolution of his Will, this sin of David was therefore a high presumptuous sin.

19. By the light of these Examples we may reasonably discover what a Presumptuous sin is, and how it is distinguished from those of Ignorance and Infirmity. Take the sum of all thus. When a man sufficiently convinced in his understanding, that the thing he would do is unlawful, and displeasing unto God; or at least hath sufficient means so to convince him, if he be not willingly wanting to himself in the use thereof, so as he cannot justly plead Non putâram; And then besides hath time and leisure to advise with himself, to examine the case and every circumstance of it, and to apply the light that is in his understanding thereunto; And yet when all is done, resolveth contrary to the dictates of his own reason, and the checks of his own Conscience, to go on, to put his wicked intentions into act, and to fulfil his own will, the apparent inconformity thereof unto the will of God, notwithstanding: this is a willful and a fearful Presumption. Her speech in the Poet expresseth it in part.

I see I should do that, and I know I should do better to do that: but I have a mind rather to this; and therefore I will do this. When we advance our own Wills, not only against the express will of our great God, but even against the clear light of our own Consciences; and are not able, (nor indeed careful ) to give any other reason why we will do this or that, but only because we will (pro ration voluntas; ) so making our own will (a piece of no good Logic ) both the Medium and the Conclusion: we do then rush headlong into those sins, from which David here prayeth so earnestly to be withheld (Keep back thy Servant, O Lord, from Presumptuous Sins.

20. Now see we what Presumptuous sins are: we are to consider next, how great and mischievous they are. Certainly if there were not something in them, more than in ordinary sins, David would not pray against them in such a special manner as here we see he doth: and that in four particulars.

21. First, because those other sins are quotidianae subreptionis, such as the servant of God, though he walk neverso warily, may yetbe (and often is) overtaken with, through incogitancy, and the frequency of such temptations as lie so thick in our way everywhere, that the most watchful eye cannot always be aware of them all: his Prayer therefore concerning them is, that as he is ever and anon gathering soil by them, so God would be ever and anon cleansing him from them [ O cleanse thou me from my secret faults. ] But as for these greater and presumptuous sins, he desireth the powerful aidance of God's holy Spirit to withhold him wholly from them, and to keep him back from ever approaching too near unto them [ Keep back thy Servant from presumptuous sins. ] As a Traveler in a deep rode, will be choice of his way throughout, to keep himself as clean as he can from bespotting even with mire and dirt: but if he spy a rotten bog, or a deep precipice just before him; he will make a sudden stop, hold back, and cast about for a safer way, he will be sure (for fear of lying fast, or venturing a joint) to keep out of that howsoever: So David here; Cleanse me from those, but keep me back from these.

22. Secondly, in his Petition he maketh mention of his service and dependence.

as he doth here very seasonably and pertinently, [ keep back thy Servant —] Implying, that these Presumptuous sins are more unbecoming the servant of God, and more unpardonable in him, than those other faults are. As a discreet Master will pass by many oversights in his servant, if sometimes for want of wit; and some negligences too, if haply for want of care, he do now and then otherwise than he would have him. But it would exceedingly provoke the spirit of the most suffering Master, to see his servant, though but once, to do that which he knew would offend him in a kind of bravery, and out of a saucy and self-willed Presumption: (as who say, I know it will anger my Master, but all is one for that; I will do it though:) no Patience would endure this. So the servant of God, by one presumptuous sin doth more grieve and exasperate the holy Spirit of his gracious Master, and more highly provoke his just indignation, than by many Ignorances or Negligences.

23. Thirdly, he speaketh here of Dominion, [ Let them not have Dominion over me. ] Any small sin may get the upper hand of the sinner, and bring him under in time, and after that is once habituated by long custom: so as he cannot easily shake off the yoke, neither redeem himself from under the tyranny thereof. We see the experiment of it but too often and too evidently in our common Swearers and Drunkards. Yet do such kind of sins, for the most part, grow on by little and little, steal into the throne insensibly, and do not exercise Dominion over the enslaved soul, till they have got strength by many and multiplied Acts. But a Presumptuous sin worketh a great alteration in the state of the soul at once, and by one single act advanceth marvelously: weakening the spirit, and giving a mighty advantage to the flesh, even to the hazard of a complete Conquest.

24. Lastly, he speaketh of the great offense: Total and final Apostasy; which some understand to be the very sin against the Holy Ghost: which cutteth off from the offender all possibility of pardon and reconcilement, because it is supposed to be attended with final impenitency; and without penance there is no hope of reconcilement, or place for pardon. David petitioneth to be kept back from these Presumptuous sins, and free from their Dominion, that so he might be upright and innocent from the great transgression. As if these Presumptuous sins did make some nearer approaches to that great transgression: and as if no man could well secure himself against the danger of final impenitency, but by keeping out of the reach of these Presumptuous sins.

25. From all these intimations in the Text we may conclude, there is something more in Presumptuous sins, than in sins of Ignorance and Infirmity: the Obliquity greater, and the Danger greater. Which we are now a little farther to discover, that so our care to avoid them may be the greater. Their Obliquity is best seen in the Cause: their Danger, in the Effects. It hath been cleared already, that Presumptuous sins spring from the perverseness of the will, as the most proper and Immediate cause: and it is the will, that hath the chief stroke in all moral actions, torender them good or bad, better or worse. It is a Maxim amongst the Cafuists, Involuntarium minuit de ration peccati: and Voluntas distinguit maleficia, say the Lawyers. So that albeit there be many circumstances, as of Time, Place, Persons, &c. and sundry other respects, especially those of the Matter, and of the End, very considerable for the aggravating, extenuating, and comparing of sins one with another: yet the consent of the Will is of so much greater importance than all the rest, that (all other considerations laid aside) every sin is absolutely by so much greater or lesser, by how much it is more or less voluntary. Sithence therefore in sins of Ignorance and Infirmity there is less Wilfulness; the Will being misled in the one by an Error in the Judgment, and in the other transported by the violence of some Passion: and in sins of Presumption there is a greater willfulness; wherein the Will, wanting either information or leisure to resolve better, doth yet knowingly and advisedly resolve to do ill: it will necessarily follow, that Presumptuous sins are therefore far greater sins, than either of the other are. The Will being abundantly and beyond measure willful, maketh the sin to be abundantly and beyond measure sinful. Doubtless far greater was David's sin, in murthering (though but) his servant: than either Peters, in denying his Master; or Saul's, in blaspheming and persecuting his Savior.

26. Nor only do Presumptuous sins spring from a worse Cause than the other, and thence are more Sinful: but do also produce worse Effects than they, and so are more dangerous: whether we look at them before, or at the time of Repentance, or after. Before Repentance, they harden the heart wonderfully; hey wast the conscience in a fearful manner, and bring such a callous crust upon the tnner man: that it will be a long and a hard work, so to supple, soften, and iintender the heart again, as to make it capable of the impressions of Repentance. For alas! what hope to do good upon a willful man? The most grave admonitions, the most seasonable reproofs, the most powerful exhortations, the most convincing Reasons that can be used to such a man; are but Tabula coeco, as a curious Picture to a blind man; (for who so blind, as he that will not see? ) and Fabula surdo, a pleasant tale to a deaf man; (for who so deaf as he that will not hear? )

27. Thus it is with wicked men and cast-aways, whose brawny hearts are by these willful rebellions fitted for, and fatted up unto destruction. And verily not much better than thus is it with God's faithful servants for the time; if at any time they hap to fall into any presumptuous sin. In what a sad condition may we think poor David was, after he had lain with the Wife and slain the Husband? What music could he now (trow ye) find in his own Anthems? With what comfort could he say his Prayers? Did not his tongue think ye, cleave to the roof of his mouth? And had not his right hand well-nigh forgot her cunning? To the judgment of man, no difference for some months together (during his unrepentance ). betwixt holy David, the man after God's own heart, and a profane scorner, that had no fear of God before his eyes. Such wast and havoc had that great sin made, and such spoil of the graces and pledges of God's holy Spirit in his soul. Look how a sober wise man, who when he is himself is able to order his words and affairs with excellent discretion; when in a sharp burning- • ever his blood is inflamed, and his brains distempered, will rave, and talk at random, and fling stones and dirt at all about him, and every other way in his speeches and motions, behave himself like a fool or mad-man: so is the servant of God, lying under the guilt of a Presumptuous sin, before Repentance.

28. And then when he doth come to repent; Lord what a do there is with him, before that great stomach of his will come down, and his Masterful spirit be soundly subdued! And yet down it must, subdued it must be; or he getteth no pardon. What shrinking and drawing back, when the wound cometh to be searched! And yet searched it must be, and probed to the bottom; or there will be no perfect recovery. Presumptuous sins, being so grievous hath been shown, let no man think they will be removed with mean and ordinary Humiliations: The Remedy must be proportioned, both for strength and quantity, ( Ingredients and Dose ) to the Quality and Malignity of the distemper; or it will never do the cure. As stains of a deep die will not out of the cloth, with such ordinary washings, as will fetch out lighter spots; so to cleanse the heart defiled with these deeper pollutions, these crimson and scarlet sins, and to restore it pure white as snow or wool; a more solemn and lasting course is requisite, than for lesser transgressions. It will ask more sighs, more tears, more Indignation, more revenge; a stronger infusion of all those sovereign ingredients prescribed by St. Paul, 2 Cor. 7. before there can be any comfortable hope that it is pardoned. The will of man is a sour and stubborn piece of clay, that will not frame to any serviceable use, without much working. A soft and tender heart indeed is soon rent in pieces: like a silken garment, if it do but catch upon any little nail. But a heart hardened with long custom of sinning, especially if it be with one of these presumptuous sins, is like the knotty root-end of an old Oak, that hath lain long a drying in the Sun. It must be a hard wedge that will enter, and it must be handled with some skill too to make it do that: and when the wedge is entered, it will endure many a hard knock, before it will yield to the Cleaver, and fall in sunder. And indeed it is a blessed thing, and to be acknowledged a gracious evidence of God's unspeakable mercy, to those that have willfully suffered such an unclean spirit to enter in, and to take possession of their souls, if they shall ever be enabled to out him again, though with never so much fasting and Prayer. Potentes Potenter, they that have mightily offended, shall be sure to be mightily tormented, if they repent not: and therefore it is but reason they should be mightily humbled, when they do repent.

29. After repentance also, Presumptuous sins for the most part have their uncomfortable Effects. Very seldom hath any man taken the liberty to sin presumptuously, but he hath after met with that which hath been grievous to him: either in outward things, or in his good name, or in his soul; in some or other of these, if not in all, even after the renewing of himself by repentance, and the sealing of his pardon from God. Like a grievous wound or sore, that is not only of a hard cure, but leaveth also some remembrance behind it, some scar in the flesh after it is cured.

30. First, a Presumptuous sinner rarely escapeth without some notable outward Affliction. Not properly as a debt payable to the Justice of God by way of satisfaction, for there is no proportion between the one and the other. But partly, as an evidence of God's high displeasure against such a high provocation; and partly, as a fit chastisement, wherewith he is pleased in mercy to correct his servants, when they have demeaned themselves so presumptuously: that both they and others may be admonished by that example to do so no more. Be David the instance. What a world of mischief and misery did he create unto himself by that one presumptuous fact in the matter of Uriah, almost all the days of his life after? The Prophet Nathan at the very same time, when he delivered him God's royal and gracious pardon for it, under seal ( Transtulit peccatum, the Lord hath put away thy sin: ) yet did he withal read him the bitter consequents of it; as you have them set down, 2 Sam. 12. And as he foretold him, accordingly it fell out with him. His daughter defiled by her brother: that brother slain by another brother: a strong conspiracy raised against him by his own Son: his Concubines openly defiled by the same Son; himself afflicted with the untimely and uncomfortable death of that Son, who was his darling: reviled and cursed to his face by a base unworthy Companion: besides many other affronts, troubles, and vexations continually. He had few quiet hours all his life long: and even upon his death-bed not a little disquieted with tidings of his two Sons, almost up in arms about the Succession. We use to say, The willful man never wanteth woe: and truly David felt it by sad experience, what woe his willfulness wrought him.

31. Secondly, Presumptuous sins are often Scandalous; leaving an indelible stain and blot upon the name and memory of the guilty offender, not to be wholly wiped off, so long as that name and memory lasteth. David must be our instance here too: who sinned many other times and ways, besides that in the matter of Uriah.

His diffidence then, and anxiety lest he should perish one day by the hands of Saul, when he had God's promise that he should out-live him. His deep dissimulation with and before Achis; especially when he tendered his service to him in the Wars. His rash choleric vow to destroy Nabal, and all that belonged to him; who had indeed played the churl and the wretch with him (as covetous and unthankful men sometimes will do) but yet in rigor had done him no wrong. His double injustice to his loyal Subject Mephibosheth (and therein also his forgetfulness of his old and trusty friend Jonathan ) first, in giving away all his Lands upon • he bare suggestion of a servant, and that to the false Informer himself, and that without any examination at all of the matter; and then, in restoring him but half again, when he knew the suggestion to be false. His fond affection to his ungracious Son Absalom; in tendering his life before his own safety, and the public good, and in taking his death with so much unmanly impatience. His lenity and indulgence to his other Son Adonijah, who was no better than he should be neither; to whom he never said so much at any time, as Eli did to his Sons, Why hast thou done so? His carnal confidence in the multitude of his Subjects, when he caused them to be numbered by the Poll. These (and perhaps some other) sinful oversights, which do not presently occur to my memory, are registered of David, as well as the murder of Uriah. Yet as if all these were nothing in comparison of that one: that one alone is put in by the Holy Ghost by way of exception, and so inserted as an exception in that glorious testimony, which we find given of him, 1 King. 15. 5. [ David did that which was right in the eyes of the Lord, and turned not aside from anything that he commanded him all the days of his life, save only in the matter of Uriah the Hittite. ] That is, he turned not aside so foully, and so contemptuously, so presumptuously, and so provokingly in any other thing, as he did in that business of Uriah. All his Ignorances, and Negligences, and Inconsiderations, and Infirmities are passed over in silence: only this great Presumptuous sin standeth up as a Pillar or Monument erected ad perpetuam rei memoriam, to his perpetual shame in that particular: for all succeeding generations to take warning and example by.

32. Yet were this more tolerable, if besides a Stain in the Name, these Pre sumptuous sins did not also leave a Sting in the Conscience of the sinner, which abideth in him many times a long while after the sin is repented of and pardoned; ready upon every occasion to smite him, and to gall him with some touch and remorse of his old presumption. Like as a man, that having gotten some sore bruise in his youth, and by the help of Surgery and the strength of youth overworn it; may yet carry a grudging of it in his bonos or joints by fits, perhaps to his dying day. And as for the most part such grudgings of an old bruise are aptest to recur upon some new distemper of body, or upon change of weather: so the grief of an old presumptuous sin is commonly most felt, upon the committing of some new sin, or the approach of some new affliction. Do you think David had not in all those afflictions that after befell him, and at the apprehension of every sinful oversight into which he fell, a fresh remembrance withal of the matter of Uriah, not without some grief and shame thereat? As the distress Joseph's brethren met with in Egypt, Gen. 42. brought to their remembrance their treacherous dealings with him: which was (by probable computation) at the least twenty years after the thing was done. Yea, and after their Fathers death, (which by the like probable computation was dear upon twenty year▪s more) the remorse of the same sin wrought upon their Consciences afresh, perplexing their hearts with new fears and jealousies.

Great presumptions will not suffer him that hath repented them, forever quite to forget them: and he shall never be able to remember them, without shame and horror.

33. Great cause then had David to pray so earnestly (as we see here he doth) against them; and as great cause have the best of us to use our best care and endeavor to avoid them: being they spring from such a cursed root, and are both so grievous to the holy Spirit of God, and of such bitter consequence to the guilty offender. Our next business will be, (the sin and danger being so great) to learn what is best to be done on our part, for the avoiding and preventing both of sin and danger. Now the means of prevention (our third discovery ) are, First, to seek help from the hand of God, by praying with David here that the Lord would keep us back; and then to put to our own helping hand, by seconding our prayers with our best endeavors, to keep ourselves back from these presumptuous sins.

34. A Jove Principium. We have no stay, nor command of ourselves; (so masterful are our Wills, and head-strong:) but that, if God should leave us wholly to the wildness of our unruly nature, and to take our own course, we should soon run ourselves upon our own ruin.

If we be not kept back with strong hand (and no other hand but the hand of God is strong enough to keep us back: ) we shall soon run into all extremities of evil with the greatest impetuousness that can be, as the horse rusheth into the battle; running into every excess of riot as fast as any temptation is set before us, and committing all manner of wickedness with all kind of greediness. David knew it full well; and therefore durst not trust his own heart too far▪ but being jealous over himself with a Godly jealousy, evermore he made God his refuge. If at any time he had been kept back from sinning, when some opportunity did seem to tempt or provoke him thereunto, he blessed God for it▪ for he saw it was God's doing, more than his own, ( Blessed be the Lord, that hath kept his servant from evil ) in the case of Nabal, 1 Sam. 25. If at any time he desired to be kept back from sinning, when Satan had laid a bait for him without, suitable to some lust stirring within; he sought to God for it: for he knew that he must do it; himself could not, ( keep back thy servant also from presumptuous sins ) here in the Text. Without his help and blessing all endeavors are in vain: his help and blessing therefore must be sought for in the first place by prayer.

35. But we may not think, when we have so done, that we have done all that lieth upon us to do; and so an end of the business. It is God's blessing, I confess, that doth the deed; not our endeavors: but we are vain, if we expect God's blessing, without doing our endeavors. Can we be so senseless as to imagine it should serve our turn to say, Lord keep us back: and yet ourselves in the mean time thrust forward as fast as we can? No: if we will have our prayers effectual, (and in their efficacy is our chiefest hope and comfort;) we must second our faithful prayers with our faithful endeavors. Oculus ad Coelum; manus ad clavum. Then may we with confidence expect, that God should do his part in keeping us back, when we are duly careful to do our part also towards the keeping ourselves back from presumptuous sins. Against which sins, the best and most sovereign preservatives, I am yet able to prescribe, are these fou • following. It is every man's concernment: and therefore I hope it shall be without offense, if after the example of God himself in delivering the Law, I speak to every man's soul (as it were) in particular.

36. For the avoiding then of Presumptuous sins: First, be sure never to do anything against the clear light of thine own Conscience.

nor before he sin, a faster Friend. Oh take heed of losing such a Friend: or of making it, of a Friend, an Accuser. If I should see one that I loved well fall into the company of a • heater, or other crafty Companion, that would be sure to inveigle him in some ill bargain, or draw him into some hurtful inconvenience, if he should close with him; of whom yet he had no suspicion: I should do but the part of a Friend to take him aside, tell him who had him in hand, and bid him look well to himself, and beware a cheat. But if he should after such warning given grow into farther familiarity with him; and I should still give him signs one after another, to break off speech, and to quit the company of such a dangerous fellow, and all to no purpose: Who could either pity him, or blame me, if I should leave him at last to be gulled and fooled, that set so little by the wholesome and timely admonitions of his friend? Much greater than his is thy folly, if thou neglectest the warnings, and despisest the murmurings of thine own conscience. Thou sufferest it but deservedly, if thy Conscience having so often warned thee in vain, at length grow weary of that office, and leave thee to take thine own course; and so thou become a prey to the Devil, and fall into sundry grievous presumptions. Quis enim invitum servare laboret? Be careful not to grieve thine own spirit by offending thy Conscience: and thou shalt not lightly grieve the Spirit of God by sinning Presumptuously.

37. Secondly, strive to be Master of thine own Will. We count our horses unserviceable till they be broken: and the more head-strong, the more unserviceable: And it is a point of the greatest skill in the Art of Education, for Parents betimes to break their children of their Wills. If David had done so with his Absalom, and his Adonijah, for ought we know, he might have had more comfort of them. Why shouldst not thou carry as steady and severe a hand over thine own Soul, as a discreet Father would do over his Child? And be as careful to break thyself of thine own Will; as he his Child of his? And to get the Mastery over thyself in greater matters, it will behove thee to exercise this Discipline first in lesser things: as he that would be a skillful Wood-man, will exercise himself thereunto first by shooting sometimes at a dead mark. In thy meats and drinks▪ in thy pastimes and society, in other delights and things, such as are in themselves both lawful and honest; exercise this sovereignty now and then over thine own will. When thou observest it eagerly bent upon someone thing, (that may without sin or folly be left undone;) sometimes deny thyself and thine own will therein; curb thy desires, though they be somewhat importunate: and thou shalt find in time incredible benefit by it. There are some other, but this is one of the best uses of Fasting, and (to my seeming) the most proper and immediate good that cometh by it: not so much to tame the flesh, and take down the body (though that also) as to cross the appetite, and pull down the Will.

do both look this way. And so doth St. Paul's 〈 in non-Latin alphabet 〉 , 1 Cor, 9. which is an athletique pugilar word: as those that beat one another with their fists, striving for the Mastery; so did he to bring his body in subjection, that so he might have (as the phrase is otherwhere in the same Epistle) 〈 in non-Latin alphabet 〉 , power over his own will.

38. The fact was barbarous, but yet the Story memorable of Amurath the Great Turk, in cutting off with his own hands the head of his beautiful Minion Irene, upon no dislike at all; but merely that his Princes (who were displeased to see his mind, by doting upon her, drawn off from all care of the public affairs ) might withal see, how he could command himself, and conquer his own affections. But we need not seek out so for an example: having one more innocent, and of a far better man than he, in the Scriptures; even our David. Who longing with an earnest appetite to drink of the water of the Well, by the gate of Bethlehem:

he would not taste a drop of it, but (in condemnation of the inordinacy of his appetite, which had exposed such worthy persons to the hazard of their lives) poured it out unto the Lord. What a mass of Sin and Misery had he escaped, could he have so denied himself in the matter of Uriah? Verily, there is no conquest like this, for a man to conquer himself: and he that hath subdued his own will, hath done a braver thing, than he that hath taken a Town or scaled the walls of a Castle. It is willfulness only that begetteth Presumption: the more therefore thou canst master thine own will, the safer thou art from sinning Presumptuously. That is the second.

39. Thirdly. Beware of engaging thyself to sin. It is a fearful thing, when sin hath got a tie upon a man. Then is one properly in the snare of the Devil: when he hath him as it were in a string, and may lead him captive to what measure of presumption he will. And sundry ways may a man thus entangle himself: by a Verbal, by a Real, by a Sinful Engagement. He shall do best to keep himself out of all these snares. But if once he be in, there is no way out again but one: even this, To lose his Pledge, to break in sunder the bonds wherein he is tied, as Samson did the green withs, and to cast away those cords from him.

40. A man hath bound himself rashly by some Promise, vow or Covenant: to do something he may not do, or not to do something he ought to do. He is now engaged in a sin: the Devil hath got this tie upon him. And though his Conscience tell him he cannot proceed without sin; yet because of his vow, or his oath, he is willful, and must on. It was Herod's Case, for taking off the Baptists head. It was against his Conscience to do it, for he knew he had not deserved it: Yea, and it was against his mind too to do it, for the Text saith he was exceeding sorry that his Niece should put him upon it. But saith the Story withal, for his oaths sake, and because the great ones about him should not say but the King would be as big as his word, he resolved it should be done, and gave commandment accordingly to have it done. This I call a Verbal Engagement.

41. There is a Real one too, as ill as this. For example. A man heareth of a bargain which he apprehendeth will be for his profit; or spieth out a likely way for his advancement: and being unwilling to lose the opportunity, perhaps disburseth some moneys, or putteth his great friends upon it to further his design. It may be afterwards, upon better consideration, he espieth a flaw in it, which he saw not before: or some intervening accident, which he could not probably foresee, hath cast such a rub in his way, that he cannot go on fairly, as at first he hoped, but he must strain his conscience a little to remove that rub. This he knoweth he should not do: but alas, he is now engaged. The Devil hath this tie upon him; It would not be for his ease to lose so much money, as he is out of purse already in the adventure: And he shall hazard the loss of his great friends hereafter, if having put them upon a business, should now relinquish it: And so he resolveth to go on. It was Amaziah 's Case in part, when to aid him against the Edomites he had hired a hundred thousand men of Israel for an hundred talents of silver. A Prophet cometh to him, and telleth him it was the Lord's pleasure he should dismiss the Soldiers he had hired; for God would not be with them: and if he did employ them, he should not prosper. The King was troubled at it not a little. He might fear lest the cashiered Soldiers should do him some displeasure as they returned back: and so they did, and that a shrewd displeasure too; but the thing he stuck at most, was the moneys he was out, ( What shall we do, saith he, for the hundred talents, which I have given to the Army of Israel? ) He thought it went hard to part with such a round sum for nothing. Indeed the Prophet put him into the right way; even to give it for lost, and to rest upon the goodness of God, who was able to give him much more than that. And the King did very well and wisely, to hearken to the counsel of the Prophet, and to be content to sit down with the loss: And so he came well off at the last, though he was dangerously engaged onward.

42. Besides that Verbal, and this Real, there is yet a third, which I call a sinful Engagement, (because it is such originally, and à principio; for the two former also are sinful à termino, and in the Event: ) far worse than either of both. And that is, when a man hath already done some evil, from which he cannot handsomely acquit himself, but to his loss or shame, or other punishment; unless he either cover it, or maintain it, or some other way help himself, by laying another sin upon it: as untoward Children and naughty Servants are wont, when they have done a fault, and yet would shun the blame, to shift it off with a lie. This is the most dangerous tie of all other: and there is nothing that so desperately casteth a man upon a willful resolution of sinning, as when the committing of one Sin bringeth with it a seeming necessity of doing another. This makes men like the Giants in the Poets, imponere Pelion Ossoe, to heap sin upon sin, to pile up transgressions one upon another, and to add thirst to drunkeness. It was David's very case in the matter of Uriah

He had lain with the wife, she proving with child, and all his other shifts, whereby he had attempted to cloak it, taking no effect; the thing was like to come to public knowledge to his everlasting disgrace, if not also to the great reproach of Religion. No way now to help it, but to take the husband out of the way, and to marry the widow. He resolveth upon it therefore: so it must be, come what will come on it, Iacta est alea: David was already in, and now no remedy but he must on.

43. These be fearful things. Therefore as wary men in the world love to keep themselves out of bonds, so do thou beware of these Engagements. Seldom doth a man fall into a Presumptuous Sin, but where the Devil hath got such a hank over him, as one of these three, I have now mentioned. But he that hath suffered himself to be thus ensnared, hath this only way left for his escape, even to disengage himself out of hand, by breaking through the snare, if he cannot fairly untie it: as Alexander cut the great knot in pieces with his sword, which he could else never have unloosed. Know that neither Oath, Vow, nor other tie whatsoever is allowed by Almighty God to be Vinculum iniquitatis, to bind thee to any sinful inconvenience. Whatsoever seeming necessity there is of doing evil; consider it groweth but by a latter contract: but God is able to plead a precontract; be virtue whereof there lieth upon thee an absolute necessity of obedience. Oppose then, against all thy rash promises and vows, that solemn promise and vow, thou madest unto God in the face of the Congregation, and tookest the holy Sacrament upon it in thy Baptism, to keep his holy Commandments, and to continue his faithful servant and soldier unto thy lives end. Let Equity teach thee, that the first bond should be first discharged: and Reason, that if an Oath or Vow must stand, the first should rather. That is the Third Preservative.

44. Lastly, and in a word:

It is Solomon's receipt, and a sure one; no antidote like it: My Son, if Sinners entice thee; consent thou not. Yet even from these Sinners thou mayest learn this point of Wisdom: behold how resolute and willful they are in their courses. Disswade them therefrom with the best art you can devise: they will, it may be, give you the hearing; perhaps confess you speak reason. But they hold the Conclusion still, in despite of all Premises: when you have said what you can, they will do what they list. Why canst thou not be as obstinately good, as they are obstinately evil; And notwithstanding all the sophisms of Satan, persuasions of carnal Reason, allurements or discouragements in the world, say and hold; that thou wilt not for all that depart from the obedience of thy Maker. Away from me ye wicked, for I will keep the Commandments of my God; saith David, Psal. 119. As if he had said, Talk no more of it; save your breath; I am resolved of my course, I have sworn and am steadfastly purposed to keep the Commandments of my God: with God's help there will I hold me: and all the world shall not wrest me from it.

45, The Devil is an errand Sophister; and will not take an answer, though never so reasonable and satisfactory, but will ever have somewhat or other to reply. So long as we hold us but to Ob. and Sol. to argument and answer; he will never out: but wrangle in infinitum. You may see it in Mat. 4. how ready he was with his Replies, even upon our blessed Savior himself; and that with Scriptum est too: as if he meant to drop quotations with him. But as there Christ's 〈 in non-Latin alphabet 〉 , Avoid Satan, non-plust the Tempter, beyond all the Reasons and Authorities that could be produced: so the safest way for us to come off clear from him, is to give him a flat denial without further reason, and let him take that for an answer, if he will any. Thus to be Wilful, is a blessed willfulness; a resolution well becoming the servant and child of God, and a strong preservative against willful Presumption.

46. But when we have done all, we must begin again. When we have resolved and endeavored what we can, unless the Lord be pleased to set his Fiat unto it, and to confirm it with his royal assent, all our labor is but lost. As he is the Alpha, so is he to be the Omega too: and therefore we must set him at both ends. And as we were to begin with him, so we are to conclude with him: Pray first, pray last: Pray before all, that we may have grace to do our Endeavors; Pray after all, that he would give a blessing to our endeavors. That so when Satan, the World, and our own Flesh shall all conspire against us to drive us forward to the works of sin, we may by his grace and blessing he kept back therefrom, and enabled to persevere in true faith and holiness all the days of our lives. Which God our heavenly Father grant us for his mercies sake, and for the merits of Jesus Christ his only Son our Lord: to whom both with the Holy Ghost, &c

AD AULAM.

The Fifth Sermon.

GREENWICH, JULY, 1637.

1. S Aint Paul found much kindness from these Philippians; and took much comfort in it: And because it was more than ordinary, and beyond the kindness of other Churches, he doth therefore sometimes remember it with much thankfulness both to God and them.

he employed himself disigently both day and night; ) they sent over, and so did no other Church but they, and that once and again, to supply his necessities there.

2. And as they began, it seemeth they continued to show forth the truth of their Faith, and to adorn their Christian Profession, by their cheerfulness and liberality, in contributing to the necessities of their brethren upon every good occasion.

the supplies he had, he acknowledgeth to have come from the brethren of Macedonia; As if he had even robbed the Philippians (it is his own word) in taking wages of them for the service done to other Churches.

3. Not to speak of their great bounty some three or four years after that, towards the relief of the poor brethren that dwelt in Judea; wherein the were willing of themselves without any great solicitation, and liberal (not only to the utmost of, but) even somewhat beyond their power: Now also again, after some three or four years more, St. Paul being at durance in Rome, their former charitable care over him (which had not of a good while shewn itself forth for lack of opportunity ) began to re-flourish, and to put forth with a fresh Verdure, as a Tree doth at the approach of Summer. For they sent him a large benevolence to Rome by Epaphroditus, of the receipt whereof he now certifieth them by the same Epaphroditus at his return; expressing the great joy and comfort he took in those gracious Evidences of their pious Affections, to the Gospel first, and then to him. He highly commendeth their Charity in it: and he earnestly beseecheth God to reward them for it.

4. Yet lest this just commendation of their beneficence, should through any man's uncharitableness (whereunto corrupt Nature is too prone) raise an unjust opinion of him, as if he sought theirs more than them, or being crafty, had caught them with guile, to make a Prey or a Gain of them; so sinisterly interpreting his extolling of their Charity for the time past, as if it were but an artificial kind of begging for the time to come: He thought it needful for him by way of Prolepsis to prevent whatsoever might be surmised in that kind, which he beginneth to do in the words of the Text, to this effect.

5. True it is, nor will I dissemble it, when I received from Epaphroditus the things that were sent from you: it was no small rejoicing to my heart, to see your care of me (after some years intermission) to flourish again: And I cannot but give an Euge to your Charity: for truly you have done well to communicate with my Afflictions. Yea, I should derogate from the Grace of God, which he hath bestowed upon you, and worketh in you, if I should not both acknowledge your free benevolence towards me, and approve it as an odour of a sweet smell, a sacrifice acceptable, and well-pleasing to God. Which I speak not out of a greedy mind to make a gain of you, nor for a cloak of covetousness (God is my witness) nor any other way so much in reference to my own private interest, as for the glory of God, and to the comfort of your consciences. In as much as this fruit of your Faith thus working by Love, doth redound to the honor of the Gospel in the mean time, and shall in the end abound to your account in the day of the Lord Jesus. Otherwise as to my own particular, although my wants were supplied, and my bowels refreshed through your liberality, (which, in the condition I was in, was some comfort to me:) yet if that had been all I had looked after; the want of the things you sent me, could not have much afflicted me. The Lord whom I serve is God All-sufficient: and