Lectures Upon Psalm 51

Lecture XXVII. On Psalm 51.1, 2. May 30. 1626.

THe fourth, and last thing that I am to say to these poor servants of God [ 4] that are afflicted in Conscience, is; That the objections they make against themselves, and the reasons whereby they use to conclude against themselves, that they have just cause to be thus heavy, and uncomfortable are weak, and insufficient to infer any such thing upon.

The first, and chief objection, they make against themselves, is this. Alas I cannot be assured of the favor of God, or that I have any part in Christ, or in his special mercy, but am rather persuaded God hath rejected me, and maketh no other reckoning of me then of an enemy, and a castaway, and how can I then be comfortable, and cheerful? Now my answer unto this so dangerous an objection shall consist of two parts. For I will show you 1 how they that are in this case must stay and comfort themselves while they continue in this temptation, that they may not faint, and sink under it, and 2 how, and by what means they may recover themselves out of it, and get the victory over it.

For the first, There be five considerations that are of great force to support God's poor servants, that are in this case.

First, Thou must consider that thou hast no cause to give credit unto this persuasion. [ 1] For it is but a temptation of Satan, as thou mayest know by this, because it is so directly opposite to the Word of God. The spirit of God saith, 1 Tim. 1.15. that this is a true saying, and by all means worthy to be received, that Christ Jesus came into the world to save sinners. That (above all others) such as thou art, that are heavy laden are invited by Christ to come to him, and promiseth that he will give them rest, Mat. 11.28. That this is God's commandment that we should believe on the name of his son, 1 John. 3.23. That God's mercy belongeth to them that fear him, throughout all generations, Luk. 1.50. And what spirit then must that needs be, that would persuade thee, that thou hast no part in Christ, nor in the mercy of God? Certainly it must needs be the spirit of Satan who is called our adversary 〈 in non-Latin alphabet 〉 , 1 Pet. 5.8. an enemy, and a slanderer, a liar and the father of lies, • oh 8 44. And wilt thou believe him. 2. But thou sayst thine own heart persuadeth thee so. I answer, thy estate is not to be judged of as thou speakest, and thinkest of thyself. For as there is that maketh himself rich, Pro. 13.7. (full of peace, and joy from assurance of his salvation, and of God's favor to him) that hath nothing (not one jot of true peace, and joy, no favor at all with God; so) there is that maketh himself poor (persuadeth himself to be in a most wretched estate) and hath great riches is highly in God's favor, and hath great store of saving grace. It is not therefore safe for a man to judge of his own estate according to the persuasion he hath of himself, specially for a Christian that is in this temptation, that is in the case of spiritual desertion, to judge of his estate towards God according to the persuasion he hath of himself. As in time past, there was much infidelity, malice, covetousness in thee and yet thou didst not think so nor couldst be induced to believe it; so there may be now much grace in thee, and yet in this astonishment of thy soul thou canst not see it to be so. Thy estate is not to be judged of, according to that that thou speakest and thinkest of thyself being in this case. For thou art now sick, and sick of such a disease as deadneth, and distempereth thine understanding, Matth. 9.12. Have ye not known many that in burning fevers, and such like diseases have had such thoughts, and speeches as in their health they would have abhorred? And of such a one, we are apt to say, alas it is not he but his disease that maketh him speak, and think so; and so shouldst thou say of thyself now, as Asaph did being in this very case, Psal. 77.10. I said this is mine infirmity. God forbid, he should judge of thee as thou dost of thyself, in this case. No, no, he knoweth thee better then thou knowest thyself. When my spirit was overwhelmed within me (saith David▪ Ps. 14 • .3) then thou knewest my path. 3. Oh, but thou wilt say; Is it possible I should be in God's favor, and in the estate of grace, and not perceive it myself, feel no comfort in it? I answer; yes, this is possible enough, David's sin was forgiven (& conseqvently) he was in the favor of God so soon as ever he repented, and Nathan in the name of God assureth him of so much. 2. Sam. 12.13. The Lord hath put away thy sin, and yet he perceived it not, nor felt the comfort of it of a good while after, as appeareth by this Psalm, specially ver. 8. Make me to hear joy and gladness, and ver. 12. Restore to me the joy of thy salvation. As our Savior after his resurrection appeared to Mary Magdalene, was with her, and spake to her, and yet she sought for him▪ and wept because she could not find him, inso much as Christ said to her, Woman, why weepest th •• ? He was with her, and spake to her, and she knew it not. John 20.14, 15. So to the two Disciples that went to Emmaus, Christ appeared, was with them, and talked with them, and yet they were sad, and full of heaviness, Luke 24.15, 16. Why? He drew near to them in a most gracious manner, and went with them, and yet they knew it not; for so saith the text. Their eyes were holden that they should not know him. And even so it may be with thee. It is one mercy to have our sins pardoned, to be received into God's favor, and to have saving grace bestowed upon us, and another mercy, to have the knowledge of this, to perceive, and feel we are in this case. The former sundry of God's servants, have received, and yet have spent sundry years in God's service, before they could attain unto the latter. At that day (saith our Savior, meaning after his ascension, John. • 4.10.) ye shall know, that I am in my father, and you in me, and I in you. Christ was already in them, and they in him, but they knew it not yet, they had no feeling nor comfort of it to speak of. A man may be you see in God's favor, though he perceive it not himself, we may not judge our own estate by our feeling. Nay, this is the praise, and commendation of faith in God's account when we can believe, and rest upon his word and promise, even when we have no sense nor feeling of his favor, when he seemeth to frown upon us, to hide and turn away his face from us And that which our Savior saith of sight, may be said of all sense and feeling also, John. 20.29. Thomas because thou hast seen, thou hast believed: blessed are they that have not seen, and yet have believed. And this is the first consideration, that may stay and comfort a poor soul that is in this estate.

[ 2] Secondly, thou must consider, that this hath been the case of many God's dearest servants, the Lord hath for a time hid his face from them, they have been deprived of all feeling of his favor. Job was in this case, Job 13.24. Wherefore hidest thou thy face, and holdest me for thine enemy? And Heman was Psalm 88.14. Lord why castest thou off my soul, and hidest thy face from me? And Asaph was Psalm 77.3. I remembered God, and was troubled, I meditated, and my spirit was overwhelmed. And David complaineth, Psal. 109.22. His heart was wounded within him, he had a wounded spirit. And Paul, 2 Cor. 7.5. that he had not only fightings without, but terrors within. And the Blessed Virgins soul was pierced through, as with a sword, Luke 2.35. But what speak I of particular members of God's Church, that were in this case? The whole Church, the whole mystical body of Christ, is brought in by Solomon, in his Song of songs, complaining that she was in this case, Canticles 5.6. Her beloved had withdrawn himself, and was gone from her, she sought him, but could not find him, she called upon him, but he gave her no answer. Isaiah 49.14. Zion said, the Lord hath forsaken me, my God hath forgotten me. And Lament. 3.18 the whole Church complaineth, my hope is perished from the Lord. Yea, what speak I either of particular members, or of the whole body of the Church of God? our blessed Savior himself, who never committed sin, neither was guile found in his mouth, as the Apostle speaketh, 1 Pet. 2.22. even he in the days of his flesh, had experience of this temptation, and was deprived for a time of the sense of God's favor, when he cried out in bitterness of his soul, Matth. 27.46. My God, my God, why hast thou forsaken me? This second consideration hath great force to sustain the heart of any poor servant of God, that is thus troubled. And so it is spoken of, 1 Pet. 5.8, 9. Your adversary the devil, as a roaring Lyon, walketh about, seeking whom he may devour, whom resist steadfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. As if he should say, Let him roar, and show his malice, and rage against any of you never so much, your case is no worse for this, then other of God's servants hath been, and therefore faint not, yield not to him, but resist him manfully. For from hence thou mayst thus infer, and reason with thine own heart. 1. That a man may be dear unto God, and highly in his favor, and yet be for a time deprived of the sense of it. For so was Job certainly, and David, and Paul, and the Blessed Virgin, and our blessed Savior. And say therefore to thine own soul, as Psalm 73.15. If I should judge otherwise, behold, I should offend against the generation of thy children. 2. That no child of God should think it strange, if they fall into this affliction, nor hope to be exempted quite from it, but look, and prepare for it. Beloved (saith the Apostle, 1 Peter 4 12.) think it not strange, concerning the fiery trial, as though some strange thing had happened unto you. Nay a man should reason thus with his own soul rather, if I should always remain like these confident fools, that never had any doubtings, nor fears, which I see all the best of God's servants, yea, the whole mystical body of Christ, yea, Christ my Savior himself were so much subject unto; what should I think of myself? If I should be without this chastisement always, whereof all are partakers, then were I a bastard, and no son, as the Apostle speaketh, Hebr. 12.8.

The third consideration that may stay us, and keep us from sinking, and being [ 3] overcome of this temptation, is this; That as in all other afflictions, Esa. 45.7. so in this especially, the Lord hath a special hand, it is the Lord's doing. It is he that hideth his face from thee, that with-holdeth from thee the feeling of his favor, and thy spiritual comfort, Ps. 30.7. Thou didst hide thy face, and I was troubled. This consideration is forcible to quiet the heart that hath grace in any affliction, and to keep us from murmuring, and till we can humbly acknowledge this sovereignty of the Lord, and stoop unto it, our heart can never find rest in any, specially not in this inward affliction, till we can say with Eli, 1 Sam. 3.18. It is the Lord, let him do what seemeth him good, Why dost thou strive against him? (saith Elihu to Job, 33.13.) for he giveth not account of any of his matters. God is not bound to give thee a reason of his proceeding, why he dealeth thus with thee, rather then with such, and such; but thou art bound to submit thyself to his will, because he can do thee no wrong, and may do with his own what pleaseth him. Who hath enjoined him his way? (saith Elihu, Job 36.23.) or who can say, thou hast wrought iniquity? thou hast done wrong. If therefore the Lord should be pleased all the days of our life, to hide from any of us the light of his countenance, (though this were indeed a most heavy affliction) nay if he should indeed (not in our feeling only) cast us away forever, yet doth it become us to bear it patiently, and not to murmur against him for it, but to put on David's resolution, and to say as he doth, 2 Samuel 15.26. If he do thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good to him.

Fourthly. Thou must consider that the Lord in hiding his face from thee, [ 4] in with-holding for a time the comforter from thee, intendeth to do thee good by this means. He chastiseth us for our profit, saith the Apostle, Heb. 12.10. And of thy infirmity I may say, as our Savior did of Lazarus his disease, John. 11.4. This sickness is not unto death. But even as thou seest the wise, and careful Physician maketh his patient by some vomits, and potions much more sick, in his own apprehension then he was before, and the surgeon lanceth, and maketh deep wounds, of purpose to cure him of the mortal disease, and sore he seeth him in danger of; So doth thy heavenly Physician, and Surgeon deal with thee, he maketh thy heart sick, and woundeth thee thus of purpose that he may save thy soul, and work a perfect cure upon it, and make it more sound, and healthful then ever it was before.

Sundry are the benefits that God procureth to his children by this kind of affliction; six of them I will show you, which may serve for so many reasons why he doth deal thus with them.

[ 1] First, by this means he correcteth them, and maketh them to repent for their drowsiness, and carnal security. Christ doth not use to withdraw himself from his people but when they grow drowsy, and sleepy, and neglect their watch. This you shall see, Cant. 3.1. & 5.2, 3.

[ 2] Secondly, he giveth them these thorns in their flesh, these messengers of Satan to buffet them, that by humbling them thus, he may prevent, and keep them from sin that he seeth them in danger to fall into; and thus did he deal with the Apostle, 2 Cor. 12.7.

[ 3] Thirdly, by this means the Lord prepareth his people for comfort, and maketh them more capable of it; and none have ever attained to that abundance of spiritual comfort, as those that have most deeply tasted of this cup of spiritual affliction. As the sufferings of Christ abound in us, (saith the Apostle, 2 Cor. 1.5) so our consolations also abound in Christ. For the Lord our God delighteth for to work by contraries. As in the work of creation he caused light to shine out of darkness as the Apostle speaketh, 2 Cor. 4.6. and in the work of redemption by Christ's death he brought us to life, by his extreme shame, and ignominy he bringeth us to glory, by his stripes he healeth us, as the Prophet speaketh, Esa. 53.5. and in that miracle that Christ wrought by anointing the blind man's eyes with clay, he restored him to sight, John. 9.6. So in the work of grace, he useth to bring his servants by hell to heaven, by doubting to faith, by much inward anguish and terror to abundance of peace, and consolation in Christ. By what means did the Lord bring M ^r . Bradford, M ^r . Glover, and sundry other of the blessed Martyrs to that strength of faith, & inward comfort, as even quenched the violence of the fire as the Apostle speaketh, Heb. 11.34? (for though the Apostles words be there happily to be understood literally, yet may the phrase be fitly applied to this also) surely they were men that had been much exercised with inward affliction of mind, as we may read in their story. And how did the Lord make Jacob so strong in faith, that whereas before he was afraid of his brother Esau as he complaineth in his prayer to God, Gen. 32.11. I fear him lest he will come, and smite me, and the mother with the children ; now he became bold as a lion, and met him without fear, going on to meet him before the rest, Gen. 33.3. Nay he was so full of confidence, and comfort in God, that he gloried, and boasted he had seen God face to face, and therefore called the name of the place Penuel the face of God, Gen. 32.30. Surely before he came to this comfort, God had wrestled with him as an enemy, Gen. 32.24. and made him (out of the sense he had of God's displeasure) to pray, and weep bitterly he wept, and made supplication to him, saith the Prophet, Hos. 12.4. And few there be that ever came to see God face to face, to behold the light of his countenance clearly, and manifestly as Jacob did, with whom God hath not been wont to wrestle sometimes as he did with Jacob.

Lecture XXVIII. On Psal. 51.1, 2. June 13. 1626.

FOurthly, By this means God weaneth his children from the love of this [ 4] world, and maketh them think of home, and of their fathers house; As you know affliction, and nothing but affliction made the prodigal to do, Luke 15.16, 17. If we should always possess that outward peace, those sweet joys and comforts, which the light of the Lord's countenance and sense of his favor worketh in our hearts, we should have our heaven upon earth, and be too ready to say and think as Peter did (when he was ravished with joy in beholding the light of Christ's countenance shining as the sun) Mat. 17.4. Lord it is good for us to be here, and to abide here still. These vicissitudes, and changes, these interruptions of our peace, and spiritual desertions we meet with here, are a most effectual mean to make us think of home, where we shall be out of the reach of Satan, and all his temptations, where we shall never weep more nor be troubled with these terrors, and sorrows that so much disquiet us, where all tears shall be wiped from our eyes, and there shall be no more sorrow, nor crying, nor pain as John speaketh, Revel. 21.4. These sorrows we meet with here in this place of our pilgrimage, as David calleth it, Psal. 119.54. this foreign country where we are many times a long while, before we can hear from our father, and the letters, and love-tokens, he sendeth us are oft intercepted by one or other, are most effectual means to make us long to be with our father in whose presence (and nowhere else) is fullness of joy, and at whose right hand there are pleasures for evermore, as the Prophet speaketh, Psal. 16.11.

Fifthly, by this means above all others the Lord worketh his people to a more [ 5] high and precious esteem of his favor and of the comfortable assurance and feeling of it. For as it is with all other blessings of God, so it is with this, If we did not feel the want of it sometimes, we could never value it to the worth. The Lord therefore hideth his face a great while sometimes, from his dearest children, and letteth them not see the light of his countenance that he might cause them. 1. To seek him more diligently and never rest till they have found him again. 2. To hold him faster when they once have recovered him; and both these ways declare, that they highly esteem of his favor indeed. Both these effects had Christ's withdrawing himself from his Spouse, Cant. 3.1—4. For thereupon 1. She fought him 1 in her bed by secret prayer, and meditation; 2 when that would not serve, she went about the city in the streets, and sought him by the help of the conference, and prayers of God's people; 3 when she could not yet find him, she went to the watchmen, and Ministers of the Church, and sought him by the help of that ordinance of God; she neglected no means she could possibly use to recover her comfort. That was the first effect I told you of. 2. When she had found him she held him, and would not let him go. And certainly by daily experience we find this. 1. That none so thirst after Christ, none so esteem of the means of grace, none take such pains for them, none use them so diligently, and constantly. 2. Christ, and his Gospel is not so sweet to any, none have so tender consciences, so fearful to offend God in anything, as those are, that have had experience of this affliction; according to the old proverb the burnt child will dread the fire. They that were stung by the fircy serpents (and none but they) made high account of the brazen serpent, nobody needed to persuade them to run to it and fixe their eyes upon it, Num. 21.9. and so it is in this case. And (above all other men) he that hath once tasted how gracious the Lord is, and hath felt the sweetness, and comfort that the assurance of God's favor yieldeth unto the soul, let him be deprived of it a while, and he would give the whole world, if he had it to recover this comfort again. He will be ready to cry as David, Psal. 63.1, 2. O God, thou art my God, early will I seek thee, my soul thirsteth for thee, my flesh longeth for thee, to see thee so as I have seen thee in thy sanctuary. And when God shall have restored to such a soul, but the least glimpse of the light of his countenance, ô how he prizeth it? How sweet is Christ, and his Gospel to him. That which the Apostle speaketh Romans 10.15. is the voice of such a one, and of none other. O how beautiful are the feet of them which preach the Gospel of peace?

[ 6] Sixthly and lastly. By this means the Lord doth establish his people, and causeth them to be better rooted, and settled in a Christian course, and so also more fruitful unto him, then otherwise they could be: And a singular benefit doubtless this is. The Apostle prayeth for the Colossians. Col. 2.7. that they may be rooted, and built up in Christ, and established in the faith. And Peter for those he wrote to, 1 Pet. 5.10. that God would make them perfect, stablish, strengthen, settle them. And God hath no such way to bring his people to this, as by exercising them sometimes with these spiritual desertions. They that have laid their foundation upon the rock, did dig deep first. Luk 6.48. That even as we see the winds, and storms, and frosts, that trees, and plants are subject unto, make them take deeper root, and so to be more fruitful in due time; even so it is with the Lord's plants also, none are so steady, and constant in a Christian course, none so full of the fruits of righteousness, as those that have tasted deepest of this cup of inward affliction. And this the Prophet giveth for a reason, why the Lord doth break the hearts of his people, and make them mourn so, and giveth them the spirit of heaviness, Esa. 61.3. that they might be called (that is known, and acknowledged even by others apparently, and notoriously) trees of righteousness, the planting of the Lord, that he might be glorified. So that that which the Apostle speaketh of all affliction, may be most truly said of this. Heb. 12.11. This chastisement for the present, seemeth not to be joyous, but grievous. (less comfort it hath in it, then any other affliction, more bitter, and grievous it is then any other) nevertheless, afterward it yieldeth the peaceable fruit of righteousness, unto them which are exercised thereby.

[ 5] The fifth and last consideration that may stay, and comfort God's people in that case is this, That certainly they shall not be overcome of this temptation, because God hath bound himself by promise, to sustain them in it, and give them the victory over it. Psal. 37.24. Though he fall, he shall not be utterly cast down for the Lord upholdeth him with his hand. Deut. 33.27. The eternal God is thy refuge, and underneath are the everlasting arms. So that I may boldly say to thee that art in this case, as Psal. 55.22. Cast thy burden upon the Lord, and he shall sustain thee. Yea, this affliction shall certainly have a comfortable issue, and end in much joy. Psal. 126.5. They that sow in tears, shall reap in joy, and John. 16.20. Your sorrow shall be turned into joy.

And thus have I finished the first part of mine answer to the main objection that God's people that are in distress of conscience, are apt to make against themselves. I have shown you five props, that God in his word hath given them to stay them from being overthrowen by these winds, and storms, and floods, that beat upon them.

Now followeth the second part of my answer, wherein I must show you how, and by what means they that are in this case, may recover their comfort, and get the victory over this temptation. And here I must deliver to you, 1. certain caveats, and tell you what you must take heed of, and not do, 2. certain directions, and show you what you must do, if you desire to recover the comfortable assurance, and feeling of God's favor, when you have lost it. The caveats are two.

First, take heed thou seek not to ease, and deliver thyself out of this distress by unlawful means. And there be three false ways, whereby men are wont to seek ease in this case, and to put God and their own spiritual estate out of their mind. 1. By shunning that ministry, that did use to touch them to the quick, and to pierce their hearts. Thus did Ahab shun Micaiah, 1 Kin. 22.8. I hate him, for he doth not prophesy good concerning me, but evil. And Felix Paul, Acts 24.25. Go thy way for this time, and when I have a convenient season, I will call for thee. 2. By giving over their private duties of reading and prayer, saying in their hearts, with that desperate Pursuivant, whom Joram sent to apprehend the Prophet. 2. Kings. 6.33. What should I wait for the Lord (serve the Lord) any longer? 3. By giving themselves over to carnal mirth, to drinking, and gaming, and good fellowship, according to the counsel Saul's Courtiers gave to him. 1 Samuel 16.16. Seek out a cunning player on a Harp,; and when the evil spirit from God is upon thee, let him play, and thou shalt be well. But take thou heed of seeking ease to thy soul any of these ways, hate them, abhor them that give thee this counsel, and say with Job 21.16. Let the counsel of the wicked be far from me ; and with David, Psal. 119.128. I hate every false way. For 1. they that take this counsel, make Satan their Physician to cure them, when God hath made them sick, their Surgeon to heal the wounds that God hath made in their souls. And certainly all his medicines, and salves, have deadly poison in them; the wounds he seems to heal, he makes far more incurable. The wounds that God makes, none but God can cure. Job. 5.18. He woundeth, and his hands make whole. God's means which they shun, though they do make them sad for a time, yet they have in them, the seed, and root of comfort, and will bring the heart to comfort in the end, if they be constantly, and conscionably used, the sadness that they cause, maketh the heart better, as Solomon speaketh, Ecclesi. 7.3. That ministry that pierceth most, is of a healing, and comforting nature, compared therefore to an excellent oil and balm, Psalm. 141.5. And of Religion, and religious duties, Solomon saith, Proverbs 3.17. All her paths are peace. Whereas Satan's means on the contrary, though they seem to give ease, and joy to the heart for the present, yet indeed they do the heart no good, they can work no sound cure on a wounded spirit, Ecclesiast. 2.2. I said of mirth, what doth it? Nay, it makes the wound in the end, worse then it found it. Proverbs 14.13. The end of that mirth is heaviness.

2. They that take this course, do seek to hide themselves from God, as Adam did, Genesis 3.8. 1. And what madness is it for a man to think he can be able to do so? A child or a servant may run away from his father, or Master, when they are angry or threaten them, but who can run away, or hide himself from God? Psalm 139.7. Adam thought to have hidden himself, but he could not, Genesis 3.9. 2. Admit one could do so, yet is not that the way to recover his favor, by hiding ourselves, or running from him, Draw near to God (saith the Apostle, I am. 4▪ • .) and he will draw near to you.

The second caveat I must give you is this, take heed you yield not unto this [ 2] temptation, but resolve to resist it, that is the way to overcome it; if thou resist it not, thou art in danger to be overcome of it. James 4.7. Resist the Devil, and he will fly from you. When so foul a temptation as this is, to be persuaded that God hateth thee, and hath rejected thee, and is thine enemy, that thou hast no part in Christ, nor in God's mercy, is suggested into thy mind, reject it with detestation, as our Savior did the like, Matth. 4.10. Get thee hence Satan. But how should I resist it? wilt thou say. The Apostle telleth thee, 1. Peter. 5.9. Whom resist steadfast in the faith. Two things thou must do in this case. First, consider what God in his word hath said, concerning such as thou art. Search into the word, acquaint thyself with God's promises. Thus did Christ resist Satan, Matth. 4.4, 7, 10. This is the sword of the spirit. Ephesi. 6.17. Resolve therefore thus with thyself, as David doth, Psal. 85.8. I will hearken (not what Satan, or mine own heart saith, but) what the Lord God will say of such as I am. Say to thine heart as our Savior doth to the Lawyer, Luke 10.26. What is written in the Law? how readest thou? It is written, Psal. 103.17. The mercy of the Lord is from everlasting to everlasting upon them that fear him. And such a one thou canst not deny thyself to be. It is written, Prov. 28.13. He that covereth his sins shall not prosper, but who so confesseth, and forsaketh them, shall have mercy. It is written, Ps. 105.3. Let the heart of them rejoice that seek the Lord. It is written, Rom. 5.20. Where sin abounded, there grace did much more abound. There is no comparison between the multitude, and heinousness of thy sins, and God's mercy, or Christ's merit. It is written, John 6.37. Him that cometh to me (desireth unfeignedly to have benefit by me, and to believe in me) I will in no wise cast out ; and such a one thou canst not deny thyself to be. And many other such comfortable promises are written in God's word. Acquaint thyself with them, ô they may stand thee in great stead one day, David found this, Psal. 119.93. I will never forget thy precepts, for with them thou hast quickened me.

[ 2] Secondly. Resolve with thyself, thou wilt give credit unto and rest upon that which God hath said in his word, though a thousand Devils, and thine own heart also should say never so much to the contrary, though thou have no feeling nor comfort at all in the assurance of God's favor. Say with David, Psal. 56 3, 4. When I am afraid, I will trust in thee. Why so? In God will I praise his word, in God have I put my trust. As if he had said; though I be full of fears, and consequently void of comfort, and feeling, yet I have God's word and promise, and that I will trust to. For we live by our faith, and not by our feeling; Hab. 2.4. The just shall live by his faith. It is the nature of faith, to give credit unto, and rest upon the word, though we see, or feel nothing to rest upon. Hebr. 11.1. Faith is the evidence of things not seen. So that look what the Apostle saith of hope. Rom. 8.24. We are saved by hope, but hope that is seen, is not hope ; the same may be said of faith, We are saved by faith, but faith that is seen, is not faith. Indeed that, and that only is true faith that is grounded, not upon any outward, or inward signs of God's favor, not upon anything we see or feel, but upon the word and promise of God only. According to that of David, Psal. 119.114. Thou art my hiding place, and my shield, and in thy word do I trust. We must learn to believe and trust God, upon his bare word and promise, without any of these pledges, and pawns of his, that are in our own possession, else we deal no better with him, then the most wretched usurer that is, will deal with the veryest beggar, or bankrupt, yea, the falsest, and dishonestest man in the world, he dares not trust him on his word, nor on his oath, nor on his bond neither but upon a good pawn, and pledge he dare trust him. And for a most e • fectuall motive unto this, consider how fearful a sin infidelity is, not to give credit to the word, and promise of God, to doubt of God's love and mercy to thee in Christ. John 16.9. He shall convince the world of sin, because they believed not on me. No sin in all the world, is so heinous as [ 1] that. Three things will make this evident to thee. First, consider the severity God hath shown toward his dearest servants, for not giving credit to his word, even in such things as were most unlikely to come to pass. God had promised Moses and Aaron, that if they would speak to the rock in the sight of the people, it should give forth water enough to satisfy the whole congregation, and their cattle too (a most unlikely, and incredible thing) yet because they did but doubt of this, God would not let them enter into the promised land. Numb. 20.8, 12. God had promised Zacharias, he would give him a son, by his wife Elizabeth (a thing most unlikely, in regard of the age of them both, and her barrenness) yet because he doubted of it, the Lord made him dumb, Luke 1.20.

Secondly, Consider the nature of this sin. As by faith we greatly honor [ 2] God, and give glory to him. Rom. 4.19, 20. we sanctify and hallow his name, as the Lord speaketh, Num. 20.12. Ye believed me not, to sanctify me in the eyes of the children of Israel. So by infidelity, we rob God of his glory, and do him the greatest dishonor and reproach that can be, 1 John. 5.10. He that believeth not God, hath made him a liar.

Thirdly. Consider the odiousnes of this sin in the effects of it, which are three. [ 3]

First, as faith is that that maketh us, and all our services acceptable, and pleasing [ 1] unto God, when they are done out of a persuasion of his fatherly love towards us, By faith (saith the Apostle, Heb. 11.4.) Abel offered a more excellent sacrifice then Cain. And he that would pray, must conceive of God as of his father. Mat. 6.9. Yea, whatsoever ye do in word or deed (saith the Apostle, Colos. 3.17. if ye would have God to accept of it) do all in the name of the Lord Jesus (that is, in this persuasion that through Christ God is well pleased with you) giving thanks to God the father by him. So infidelity maketh us, and all our actions, prayers, preachings, alms, &c. odious unto God. Heb. 11.6. Without faith it is impossible to please God.

Secondly, As faith purifieth the heart, keepeth it in a care to please God, in a [ 2] fear to offend him, Acts 15.9. So infidelity defileth the heart, maketh it less fearful to offend him, less careful, and willing to do him any service, less to hate sin, and to love goodness, in a word more apt to decline, and fall from God any way. This is plain by that caveat that the Apostle giveth Heb. 3.12 (which it were good for God's people that are in this temptation oft to think upon) take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God. Mark 1. that it is infidelity that maketh the heart evil, and naught. 2. It is that, that maketh us apt to depart, and fall away from God.

Thirdly & lastly. As faith is the only Antidote, and defensative against all Satan's [ 3] temptations, the shield that will quench all his fiery darts, Eph. 6.16. So infidelity maketh us naked, & layeth us open unto every temptation. He that wavereth and doubteth (saith the Apostle I am. 1.6.) is like a wave of the Sea, driven of the winds, and tossed, So that to conclude this second caveat, I must say to everyone of God's children that is under this temptation, as the Apostle doth, Heb. 10.35. Cast not away thy confidence, which hath great recompense of reward. And as the Prophet doth, Esa. 50.10. Who is there among you that feareth the Lord, that walketh in darkness, & hath no light? let him trust in the name of the Lord, and stay himself upon his God. As if he had said, If thou be of the number of them that fear to offend God, though thou have no comfort, no feeling of his favor, no light, nothing but darkness, yet trust in God still for all that, & because of his word and promise resolve that thou wilt believe, and be persuaded of his love, and put thy trust in him, though he do withdraw the signs, and sense of his favor from thee, and say with Job. 13.15. Though he stay me, yet I will put my trust in him.

Now if any shall object, and say. How can we resolve that we will believe, and be persuaded of God's love? Is that in our power? Do you not teach we have no freedom of will at all to that that is good?

I answer, & I speak it confidently upon clear & certain evidence of the word of God 1. That there is no more freedom of will in any natural man to that that is spiritually good, then there is in a dead man or in a stone to move it self. In Adam when he was created, we all had it, in Adam when he fell, we all lost it. But 2. I say, that by the second Adam, we have recovered it again, & he by his spirit, doth work in all the regenerate, a freedom of will, and ability to move ourselves to that that is good; so as they can say, as Paul doth Rom 7.8. To will is present with me. And as David Psalm. 119.115. Depart from me ye evil doers, for I will keep the commandments of my God. And certainly there is great force in this to preserve us from any temptation, if we would thus beforehand set our wills, and (as it were) harden our faces against it, by resolving with ourselves, we will not yield unto it, as David did. Psalm 119.57. O Lord I have said that I will keep thy words, and stick to it, and verse 106. I have sworn, and I will perform it, that I will keep thy righteous judgments.

Lecture XXIX. On Psalm 51.1, 2. June. 20. 1626.

FOlloweth, that we now come to the directions, I promised to give, and to show you what God's servants that are in this case of spiritual desertion, are to do to receive their comfort. And these directions are six principally.

[ 1] First. They must inquire into, and labor to find out in themselves, the cause of this affliction, that by unfeigned repentance they may remove it. Thou must examine what sin it is, that is in thee, or hath been 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 inquired of the Lord. What he did inquire, may appear by God's answer, that is to say, what the special sin was, that he or his people had committed, that provoked God to this. It is for Saul (saith the Lord) and his bloody house, because he slew the Gibeonite. But in this kind of affliction of mind, this course is specially to be taken. This course Saul (before he fell away from that goodness, he had learned by being brought up in God's Church) took when he had sought unto God, and could receive no answer from him. 1. Sam. 14.37, 38. Draw ye near hither, all ye chief of the people, and know, and see wherein this sin hath been this day. As if he 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 Job when he was in this case we now speak of when he had lost the feeling of God's favor (for that was doubtless his chief affliction) he beseecheth God to help him to find out the cause of it in himself. Job 10.2. Shew me wherefore thou contendest with me. And 13.23. Make me to know my transgression and my sin. For 1. though not always, 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 thick fog, or filthy vapor, rising up in their souls, keepeth the light of God's countenance from shining on them; according to that Isaiah 59.2. Your iniquities have separated between you and your God, and your sins have hid his face from you. Now this, this special sin must be found out, Lam. 3.40. Let us search and try our ways, and turn again unto the Lord. 2. This is a sure way to recover our comfort, when we can mourn more for this, that by sin we have departed from God, then that God hath by this spiritual desertion departed from us, and so by repentance return to him again, he will certainly return then to us, and restore to us our comfort. For this is his promise▪ Mal. 3.7. Return unto me, and I will return unto you saith the Lord of hosts.

[ 2] The second direction is this. Thou must call to mind the times that are past, how it hath been with thee formerly; Hadst thou never any comfortable feeling of God's favor, and of the work of God's grace in thy heart? Didst thou never hear in thyself, that sweet voice of the spirit of adoption, witnessing to thy heart, that thou wert God's child, & enabling thee to cry Abba Father; of which the Apostle speaketh, Rom. 8.15, 16. Examine thyself well, rub thy memory, and call this to mind. This direction the Apostle giveth the faithful Hebrews, when he would persuade them to hold fast their confidence, and not to cast it away, Hebrews 10.35. Call to remembrance (saith he verse 32.) the former days, in which after ye were illuminated, ye endured a great sight of affections, and what joy you found in yourselves then, verse 34. Ye took joyfully the spoiling of your goods. This course David took in this very case, Psalm 77.5, 6. I have considered the days of old, the years of ancient times, I call to remembrance my songs in the night, I commune with mine own heart, and my spirit made diligent search, and verse 10. And • said, this is mine infirmity, but I will remember the years of the right hand of the most High. By remembering the years of the right hand of the most High, that is, of the comforts he had found in the assurance of God's favor, he came to perceive, that it was but his infirmity to be thus dejected now. This course he also took at another time, when he was in this case, Psalm 143.45. My spirit is overwhelmed within me, my heart within me is desolate, I remember the days of old. Observe (beloved) and take notice therefore I pray you, of the working of God's grace in yourselves, of the sweet comforts you find at any time, in the light of God's countenance and assurance of his favor, in the hearing or reading of his Word, in receiving the Sacrament, in your prayers, and specially in your afflictions. Yea, do as David did. Psal. 85 8. I will hearken what the Lord God will speak, for he will (certainly at one time or other) speak peace to his people and to his Saints. Keep a Register of these times, because the remembrance of them may stand you instead, when a change shall come. For you may write (as we say) and build upon this; if ever thou wert in God's favor, thou art still, if ever God by the spirit of adoption did say unto thy soul, I am thy salvation, thy God, thy father, Christ is thy Savior, his body was broken for thee, his blood was shed for thee, he is so still.

The spirit of God in the holy Scripture teacheth this expressly, John 5.14. Verily, verily, I say unto you, He that heareth my word, and believeth 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 Jacob, (for of those the Apostle had spoken) the gifts of Election, justification, santification, effectual calling, God never repented him of. This the Apostle James also teacheth, James 1.17.18. that in those gifts of God that are good indeed, and perfect gifts, perfectly good, (such as he instanceth in the next verse, the gift of regeneration, to be) there is no variableness, nor shadow of turning in the Lord. Thus the Lord answereth his people that were in this very temptation, Jeremiah 31.3. The Lord hath appeared to me of old, say they (so it is to be read, as in the Geneva ; As if they had said, but now he hideth himself, and hath forsaken me) Yea, (saith the Lord) I have loved thee with an everlasting love, therefore with loving kindness have I drawn thee. As if he should have said, I would never have drawn, and effectually called thee to be my people, If I had not loved thee with an everlasting love, If I had meant ever to cast thee off again. So that 1. this should make us all in love with Grace. Wisdom is the principal thing (saith Solomon, Pro. 4.7.) therefore get wisdom, and with all thy getting, get understanding. For riches, and honor, are with her, yea, durable riches, and righteousness. Pro. 8.18. and 2. thou that hast ever felt the work of grace, & comfort of God's spirit in thyself, mayest boldly from thy former experience conclude as David doth. Psalm 23. • . Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the Lord forever. John 8.35. The servant abideth not in the house forever, but the son doth. Though my love to God be changeable, yet God's love to me is not. Esa. 64.5. In those is continuance, and we shall be saved. Though therefore the comforter have withdrawn himself from thee for a time, be sure he will return again, and therefore wait for him. And that which the Prophet saith of his vision, may fitly be applied to this purpose. Hab. 2.3. Though it tarry, wait for it, for it will surely come, it will not tarry ; he meaneth, one moment longer then the appointed time, the fittest time. Resolve with thyself, as the Prophet doth, Isaiah 8.17. I will wait upon the Lord, that hideth his face from the house of Jacob (even from his own chosen people sometimes) and I will look for him. Certainly, of this sickness of thy soul I may say to thee, as Christ did of Lazarus, John 11.4. this sickness is not unto death, thou shalt surely recover it, thy sorrow shall be turned into joy, as our Savior hath promised. John 16.20.

[ 3] The third direction is this. Thou must well examine thy present estate, and thou shalt find, that though the spirit of adoption seem to be gone, and thou canst not find that work of the spirit in thyself, yet the spirit of sanctification abideth still in thee, and (if thou wilt well examine thyself) thou shalt find that work of the spirit in thee. 1 John 2.17. The annointing which ye h • ve received of him, abideth in you, and 3.9. Whosoever is borne of God, doth not commit sin (that is, as other men do, or as himself did before) for his seed remaineth in him. Examine thy heart well, and thou shalt find evident notes of this. First. Thou art afraid to do anything that thou knowest would offend God, and whence cometh that? from flesh and blood? No, no, of every natural man, the Apostle pronounceth, Rom. 3.18. There is no fear of God before his eyes. Secondly▪ Thou lovest all that fear God, and this is a certain sign God's spirit abideth in thee. 1 John 3.13, 14. Marve • not my • rethren, though the world hate you, we know that we have passed from death to life, because we love the Brethren. Thirdly, even in this case, wherein now thou art, thou prayest still, and darest not neglect that duty, as David did, Psalm 31.22. I said in my hast, I am cut off from before thine eyes, nevertheless, thou heardest the voice of my supplications, when I cried unto thee. Even then I plied thee with supplications, and 61.2. From the end of the earth will I cry unto thee, when my heart is overwhelmed. And whence cometh this I pray you? Surely these prayers of all others, proceed from the spirit, as the Apostle teacheth. Romans 8.26. The spirit helpeth our infirmities, for we know not what we should pray for as we ought; but the spirit it self maketh intercession for us, with groanings which cannot be uttered. Fourthly, thou lovest God, though he do hide his face, and frown on thee, yea, this very sorrow, and anguish thou art in, is a certain Symptom, and sign of thy love to God, that is the cause, that is the root of it, thou couldest not be troubled, as thou art with this, that thou wantest the sense of God's love, if thou didst not dearly love him. Certainly, thou art sick of love, as the Church was, Canticles 2.5. When Christ withdrew himself a while from her, and she sought him so carefully, she bewrayeth, and could not conceal this to be the cause of her grief. Cant 3.1, 2, 3. I • ought him whom my soul loveth. I will go into the city, and seek him whom my soul loveth. I said unto the watch-men, saw ye him whom my soul loveth? And whence came it that Mary wept so, Luke 7.47. She loved much. And whence cometh this I pray thee, that thou so lovest the Lord? From flesh and blood? No, no, this can come from nothing, but from God's spirit & saving grace; as is plain by that question thrice moved to Peter. John. 21.15—17. Dost thou love me? And by that of the Apostle, 1 Cor. 8.3. If any man love God, the same is known of him. Fifthly and lastly. Thou dost at the least unfeignedly desire to fear God, and to love him, and to call upon him, and to love his children, and it is a great grief, and trouble to thy heart, that thou canst not do it better. To will, is present with thee, as the Apostle speaketh, Rom. 7.18. Certainly, this change that is wrought in thy will, these unfeigned desires of grace, do prove evidently, that the spirit of God dwelleth in thee, Phil. 2.13. It is God that worketh in you, both to will, and to do, of his good pleasure. And Nehe. 1.11. Nehemiah proveth himself to be God's servant, even by this note, because he desired to fear God's name. Now from these five notes of God's spirit dwelling in thee, thou mayest infallibly infer these conclusions, for the recovering of thy comfort. 1. That thou hast faith, and art thereby united unto Christ. 1 John 3.24. Hereby we know, that he abideth in us, by the spirit which he hath given us. And 4.13. Hereby we know that we dwell in him, and he in us, because he hath given us of his spirit. As the natural spirit is in no member that is not united to the head; so can the spirit of sanctification be in none, that is not by faith knit unto Christ our head; as the Apostle applieth this comparison, Ephesians. 4.16. And our Savior, John 15.4. As the branch cannot bear fruit of it self, unless it abide in the Vine, no more can ye, except ye abide in me. 2. That thou hast just cause to be comfortable, thou hast the root, and ground of sound comfort in thyself, Psalm 32.11. Be glad in the Lord, and rejoice ye righteous, and shout for joy, all ye that are upright in heart. 3. That it is thy great sin, for which thou hast just cause to check, and blame thyself, that thou art not more thankful, that thou rejoicest no more in thine estate. Is it thinkest thou 〈◊〉 blessing, or a common blessing to have Christ, to have God's spirit dwelling in thee? to have this blessed change wrought in thy soul? Paul giveth thanks for this, Romans 6.17. God be thanked, that ye were the servants of sin, but ye have obeyed from the heart, that form of Doctrine, that was delivered unto you. And 1 Thessal. 3.9. What thanks can we render to God again for you, for all the joy wherewith we rejoice for your sakes before our God. Yea, he professeth. 2. Thessalon. 1.3. that he was bound to give thanks to God always for them. And were not they (think you) much more bound to be thankful to God themselves, and to rejoice in their estate? Certainly, Christians offend God much in this, and hinder not only their own comfort, but their growth in grace too, that they are always poring, and musing upon, and mourning for their wants, and failings, and never cast an eye upon any grace God hath wrought in them, never joy in it, nor lift up their hearts to God in thankfulness for it. 4. and lastly. That seeing God's spirit dwelleth in thee, certainly the comfort, and feeling of God's favor, though it be gone for a time, will come again. Psalm 37.37. Mark the perfect man, and behold the upright; for the end of that man is peace. And Malac. 4 2. Unto you that fear my name, shall the Sun of righteousness arise, with • ealing in his wings. All your darkness, fears, discomforts, shall be dispelled, all the wounds, and sores of your souls, shall certainly be healed one day. For it is the title, and most proper effect of the spirit, to be a comforter. John. 14▪ 5, 16. and an oil of gladness. Heb. 1.9.

Lecture XXX. on Psalm 51.1, 2. June 27. 1626.

THe fourth direction I must give you for the recovering of your comfort, is this If thou canst not by this three-fold examination of thyself, find [ 4] anything in thyself, present, or past, that may yield thee comfort; then take the help of some faithful friend, minister, or other, to whom thou mayest make known thy estate. This course the Church took when she was in this case. Cant. 3.1—3. When she could not find him whom her soul loved, by her secret prayers, and meditations, or such like endeavors, she went abroad to seek him, and came at length to the watchmen that went about the city. In this direction for the help of your understanding and memory, observe four points.

[ 1] First. It is not safe to smother, and keep in this grief too long, some ease it will be to the heart, to let it have a vent. As Elihu speaketh in another case, Job 3 • .19, 20. My belly is as wine that hath no vent, it is ready to burst like new bottles, I will speak that I may be refreshed. It is not good for a Christian in this temptation, to keep Satan's counsel, it is good to bewray and utter it to some, not to wrestle with him alone hand to hand too long. In this case is that saying of Solomon found most true. Eccl. 4.9, 10. Two are better then one, for if they fall, the one will lift up his fellow but woe to him that is alone when he falleth; for he hath not another to help him up.

[ 2] Secondly. Another (yea though inferior to thee in grace) may be better able to judge of thy estate, then thyself canst do in this case of temptation, and trouble of thy mind. Say not, can any man know me better then I know myself? 1. Cor. 2.11. What man knoweth the things of a man, save the spirit of a man which is in him? In this case he may; we have a proverb, that a stander by, may sometimes see more then a gamster can. Passion of grief and fear will blind the judgment, and make it unable to do his office. When Naaman was in a passion, his servants could judge better what was sit for him to do then himself. 2. Kin. 5.12, 13.

[ 3] Thirdly. In this case it will appear, what a benefit it is to live among them that fear God, to have acquaintance with them that are soundly religious. A private Christian that is faithful, and experienced, may in this case of temptation, stand the learnedest, and worthiest man in great stead. We read in the book of Martyrs, that John Carelesse a poor weaver, did in a letter he sent him, absolve Master Bradford, who was much subject to affliction of conscience; and pronounced in the name of Christ that all his sins were forgiven; and Master Bradford professeth he received more comfort by that letter, then he had had in all the time of his imprisonment before. And no marueil: for this is also God's ordinance, that private Christians should yield help one to another, and receive help one from another in this case. 1 Thes. 5.14. I exhort you brethren, comfort the feeble minded ; and James 5.16. Confess your faults one to another, and pray one for another, that ye may be healed. (He speaketh to them that were sick, and in their sickness had trouble of mind for sin) The effectual fervent prayer of a righteous man (be he Minister or private Christian) availeth much.

[ 4] Fourthly. Yet is the faithful Minister the fittest to be advised with in this case. James 5.14. Is any man sick, (such sick folk he meaneth, as were also troubled in mind for sin, as appeareth verse 15.) let him call for the Elders of the Church, and let them pray over him. For the conscience of him that is in distress, may more confidently rely upon the testimony, and sentence which according to the word they give of his estate, then upon the testimony and sentence of any other man. 1. Because they have their senses better exercised to discern of good and evil, as the Apostle speaketh, Hebr. 5.14. 2. Because of the special authority and commission God hath given them in this case, John 20.23. Whose soever sins ye remit, they are remitted unto them. As it was in the case of Leprosy; As Mat. 8.4. The Priest must pronounce him that had been leprous, to be clean before he could be cleansed, though one would have though another might have done it well, there being so particular directions given in the Law. Levite. 11.2, 3.37 49 and 14.2.

[ 5] The fifth direction is, When neither by examining thyself, nor by the help of any other, thou canst recover thy comfort, yet seek to God by fervent prayer, and depend upon him for it This course God's servants have taken in all their afflictions, and have found ease and comfort in it. Thus Samuel when the people had exceedingly grieved him, by rejecting not his government so much as the ordinance of God. 1 Sam. 8.6. he betook himself to prayer. So David. Psal. 109.4. For my love, they are mine adversaries; but I give myself unto prayer. So in this inward affliction of mind, (which is strange) even when they have lost the feeling of God's favor, and that sweet peace, and comfort, that they formerly found in God, they have sought comfort by prayer also. Psal. 61.2. From the end of the earth will I cry unto th • e when my heart is overwhelmed. Five notable encouragements God's poor people may have, to seek comfort by prayer (as in all other afflictions so) in this especially.

First, The very opening of their grief unto the Lord will be a great ease [ 1] to their heart. Experience proveth it to be a great ease to ones heart that is in extreme grief and perplexity, to have a faithful friend to open his grief, and make his moan, and pour out his heart unto. Nature taught Haman that wretched man, when he was full of heaviness for the honor that was done to Mordecai, to ease his heart that way: Est. 6.13. He told Zeresh his wife, and all his friends everything that had befallen him. In which respect great Princes have esteemed it a chief part of their happiness, to have some special bosom friend, whom they might make use of this way. Such a one was Hushai to David. 2 Sam. 15.37. and Zabud to Solomon, 1 King. 4.5. Now there is no such friend in the world for this purpose as the Lord is: Trust in him at all times, (saith David, Psal. 62.8.) ye people pour out your hearts (open your greifes) before him; God is a refuge for us. Thus Anna the mother of Samuel told Eli that she had done. 1. Sam. 1.15. I am a woman of a sorrowful spirit, and have poured out my soul before the Lord. Thus did Samuel her son seek to ease his heart when it was full of heaviness. 1. Sam. 8.21. He rehearsed all their words in the ears of the Lord ; he made his moan to God. Thus did Job; My friends scorn me, (saith he) Job 16. • 0 counted him an hypocrite▪ Oh heavy affliction for a man in his case to be so judged of, and censured by such men as they were: but mine eye (saith he) poureth out tears unto God ; as if he should say, That is all the help I have. Thus did Hezekiah, when he was in that pain, and anguish of spirit as the poor mother in travel, whose child is even come to the birth, and she wanteth strength to bring it forth ; as he complaineth to the Prophet, Psa. 37.3. He taketh Rabshakehs blasphemous letter and goeth up to the house of the Lord, and spreadeth it before the Lord ver. 14. As if he had said, Behold Lord what he hath written. O that we would acquaint our selves so with the Lord, that we might make him our bosom friend, and make this use of him in all our sorrows.

Secondly, The Lord is able, and none but he to yield us help in this case, [ 2] and restore us to our comfort. He maketh sore, (saith Eliphaz Job 5.18.) and bindeth up, he woundeth, and his hands make whole. This is the Lord's peculiar prerogative to comfort a soul that is any distress. He is the father of mercies and God of all comfort as the Apostle speaketh, 2. Cor 1.3. I, even I am he (saith the Lord, Esa. 51.12.) that comforteth you. And therefore David when he had lost his feeling, and comfort, crieth oft earnestly to God to restore it to him, Psal. 51.8. Make me to hear joy and gladness. As if he had said, though never so much be delivered to me for my comfort, by the skillfullest of all thy servants, I shall be utterly uncapable of it, and remain still deaf of that ear, till thou make me able to hear it. And verse. 12. Restore to me the joy of thy salvation. And 86.4. Rejoice the soul of thy servant, for unto thee do I lift up my soul. And thus should everyone of us cry unto God for help and comfort, when we are in the like case.

Thirdly, The Lord as he is able, and none but he to revive such a soul, so [ 3] is he most ready to do it, he is very pitiful, and of tender mercy ; as the Apostle speaketh, James 5.11. specially to his servants who are wounded in spirit: yea, he hath bound himself by promise to help such. Psal. 34.18. The Lord is nigh to them that are of a broken heart, and saveth such as be of a contrite spirit : and 147.3. He healeth the broken in heart; and bindeth up their wounds : and Esa. 57.19. I create the fruit of the lips; peace, peace to him that is far off and to him that is near saith the Lord, and I will heal him. So that we may boldly go to God and seek to him for comfort, and even challenge him upon these promises that he hath made unto us; and say unto him as Psal. 85.6. Wilt thou not revi • e us again: (but let us remain so dead hearted) that thy people may rejoice in thee?

[ 4] Fourthly, The Lord doth therefore many times withdraw himself from his people, and deprive them of the sense of his favor, of purpose to make them more importunate in seeking to him by prayer. I will go and return to my place (saith the Lord Hos. 5.15.) till they acknowledge their offense, and seek my face; in their affliction they will seek me early. And this was the cause why our Savior was so harsh with the woman of Canaan, and carried himself so strangely toward her a great while, even to try her faith, and increase her fervency and importunity in seeking to him by prayer. Mat. 15.22.28.

Fifthly and lastly, God's servants that have been in this case have recovered [ 5] their comfort this way even by fervent prayer, when nothing else was able to do it, and have set their Probatum est upon it. When David was in that case that he said in his hast he was cast out of God's sight, Psalm 31.22. Nevertheless (saith he) Thou heardest the voice of my supplications, when I cried unto thee ; as if he had said, By prayer I found comfort: and thereupon he inferreth verse 23. O love the Lord all ye his Saints ; as if he should say, Who would not love so gracious a God that is so ready to be found of them that seek him, though it be in so weak a manner as I did. So Psal. 77. when he was in that case that he said verse 3. he remembered God, and was troubled, he complained, and his spirit was overwhelmed within him ; yet even then he found comfort by prayer ver. 1. I cried unto God with my voice, even unto God with my voice, and he gave ear unto me.

The sixth and last direction that I am to give to them that being afflicted [ 6] in mind desire to recover their comfort, is this. Admit thou canst not find comfort by any of the former means; yet consider well, and bend thy mind to meditate of that mercy, and goodness of God whereof David speaketh here, and thou hast heard the handling of this Doctrine; and thou shalt find that thou hast no cause to doubt but that he loveth thee.

[ 1] First, Consider the goodness of the Lord to all his creatures, even to the worst men that live, and even that may be a great help to thy faith in this case. Alas (thou wilt say) that is a poor help; if God be no otherwise good to me, if he love me no otherwise then he loveth them, what comfort can that yield me? O say not so: for the holy Ghost in the Word hath oft commended this to us for a help to our faith, and bids us observe how good the Lord is to all his creatures, and even to wicked men, for the confirming of our own hearts in the assurance of his love to us. So saith our Savior to his elect disciples. Mat. 6.26. Behold the fowls of the air, and ver. 18. Consider the lilies of the field. Yea, one chief cause of that patience and goodness that God showeth to all his creatures, and to the vilest men, is that his own people might have visible and palpable demonstrations of his special love and goodness toward themselves, 2 Cor. 4.15. all things are for your sakes. And therefore David thus concludeth that 107. Psalm wherein he had at large discoursed of the goodness of God towards all sorts of men that are in distress. verse 43. Whoso is wise, and observeth these things even they shall understand the loving kindness of the Lord. And from thence God's child, that is in distrest of conscience, may confidently conclude thus. If God be so good to them, then sure he will be much more good to me, and respect me that through his mercy have obtained grace to fear him, and to desire to please him. Thus our Savior teacheth his Disciples to reason. Matth. 6.26.30. Are not ye much better then they? Shall he not much more clothe you, ô ye of little faith? And 10.31. Fear ye not therefore, ye are of more value then many sparrows. So when David had spoken of the general goodness of the Lord, extended to all men, Psal. 145.14—16. The Lord upholdeth all that fall, and raiseth up all that be bowed down, the eyes of all wait upon thee, thou satisfiest the desire of every living thing ; He inferreeth from thence verse 18.20. The Lord is nigh to all that cast upon him, he will fulfill the desire of them that fear him, the Lord preserveth all them that love him.

Secondly, consider the goodness of God towards thyself in thy first conversion, [ 2] when there was no goodness in thee at all, nothing but ignorance, and profaneness, when thou wert in thy blood, the Lord said unto thee, live, as he speaketh, Ezek. 16.6. When thou hadst no mind at all to look towards God, but carriedst thyself toward him as an enemy, he cast a gracious eye upon thee, and changed thy heart, as he did upon Peter, when he was renouncing, and forswearing him, Luke 22.61. when thou soughtest not to him at all, nor hadst any care of thy salvation, he did seek thee with great earnestness and patience, as he speaketh, Rom. 10.21. All the day long have I stretched out my hands unto a disobedient, and gain-saying people. Yea, when thou wert running away from God in the broad way that leadeth unto destruction, he ran after thee, and cried to thee with great affection and love, as Cant. 6.13. Return, return, ô Shulamite, return, return. And from this consideration, thou mayest thus reason with thine own soul; did the Lord so love me, when there was no goodness in me, and shall I think he hateth me now, that by his grace he hath wrought some desires in me to fear him, and to make conscience of my ways? That cannot be; for certainly the righteous Lord loveth righteousness, Psalm 11.7. Did the Lord so seek after me, when I ran as fast as I could from him, and was he found of me when I sought him not, as he speaketh Esa. 65.1. and will he now reject me, and not be found of me when he hath given me a heart to seek him? That cannot be, For, for that I had promise, but for this I have, 2. Chron. 15.2. If ye seek him, he will be found of you.

Thirdly and lastly. Observe, and mark well the testimonies of God's special [ 3] love and goodness towards thee, even now in this thy grievous affliction of mind, and spiritual disertion; and thou shalt find, that now he seemeth to be most angry with thee, he loveth thee dearly, in his wrath he remembereth mercy toward thee. For how falleth it out, that thou art not overcome of this so dangerous a temptation? thou still seekest to God, and art afraid to offend him? thou hast been oft brought to the very brink of desperation, yet thou art not fallen into the gulf? Thou art perplexed, but not in despair, cast down, but not destroyed ; as the Apostle speaketh, 2. Corinth. 4.8, 9. Thou hast been as the bush that Moses saw. Exod. 3.2, 3. that burned with fire, and yet was not consumed. What hath kept thee from falling into that gulf, from being overcome of Satan, from sinking utterly under this intolerable burden of a wounded spirit? Certainly, certainly, thou art kept by the power of God, as the Apostle speaketh, 1 Peter 1.5. the Lord doth uphold thee. This is that, that David saith, speaking of such a one as thou art, Psalm 37.24. Though he fall, he shall not be utterly cast down, for the Lord upholdeth him with his hand. And as Moses speaketh, Deut. 3 • .27. The everlasting arms have been under thee. Certainly God never shown more love to thee in all thy life, then thee doth now. He letteth thee see, and feel thine own weakness, and readiness to sin, that thou mightest have the better proof of his marvelous power, and love in upholding thee. Thus dealt he with blessed Paul, 2 Corinth. 12.9. My grace is sufficient for thee, for my strength is made perfect in weakness. As we see sometimes a tender father, that perceiving his child loveth to be too near the fire, or water, will make as though he would fling him in, but then taketh he fast hold on him, least he should fall in indeed; even so dealeth the Lord oft with his dearest children, he never holdeth them faster, then when he seemeth even ready to cast them into hell, and into the gulf of desperation. So as (to conclude) if thou couldest observe the Lord's dealing with thee now thou wouldest find cause to cry unto him with David, Psalm 73.22, 23. O how foolish have I been, and ignorant (to doubt so of thy love, to hearken so much unto Satan) I have been as a beast before thee, nevertheless (though I am apt to think thou hast quite forsaken me, yet I find) I am continually with thee, thou hast holden me by my right hand.

Lecture XXXI. on Psalm LI.3. July XI. MDCXXVI.

W EE have already heard, that in the first part of David's prayer in this Psalm, which is for the pardon of his sins, two principal things were to be observed. 1. The manner of expressing this his suit and request. 2. The arguments whereby he doth confirm his faith, and upon which he doth ground his hope to speed well, and obtain this his suit at the hands of God. And the first of these grounds, and arguments we have heard, was the knowledge he had of the Lord's mercy and goodness, in the two former verses. It followeth now, that we proceed unto the second, and that is the grace that God had wrought in him, that he was able to confess, and acknowledge his sin, and this is set down. 1. more generally in this verse that I have now read, and 2. more fully, and particularly in those three that follow. Now in this verse, wherein he doth it more generally, three things are to be observed. 1. That David doth acknowledge, yea, he professeth that he doth acknowledge, confess, & lay open his transgression, yea his transgressions, he desired not out of favor to them, to hide or conceal 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 think of it, he could not be quiet for it. 3. The inference or conclusion he gathereth from hence, implied in this word, For, which coupleth this verse with those that went before, have mercy upon me, blot out my transgressions, wash me thoroughly from mine iniquity, and cleanse me from my sin, for I acknowledge my transgressions. As if he had said, therefore have mercy upon me, or rather therefore I am emboldened to crave mercy and pardon, therefore I am persuaded 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 sin, 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 do.

From whence this Doctrine ariseth for our instruction.

That he that truly repenteth, cannot hide nor cloak his sins, but will be ready to confess and lay them open; and this willingness, and readiness that he findeth in himself to confess, 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 confirm unto you.

First. The man that truly repenteth, will be ready to confess, and bewail his sins. This will appear in three notable examples in the New Testament. The first is of the Prodigal, who so soon as he came to himself, and God had wrought a saving change, shown it first of all by this fruit of repentance, Lu. 15.17.19 he resolved he would go to his father, and say unto him, father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son. The second example is, that of the hearers of John the Baptist, who declared the effectual work of God's grace in their hearts, by John's ministry, this way, Matthew 3.6. They were baptized of him in Jordan, confessing their sins ; his ministry powerfully discovered their sins unto them & brought them to repentance, and they feeling the burden of their sins, and repenting, could not contain themselves, but openly, and publicly, they must needs discover, and lay open their sins unto him. The manner of it may be gathered from the resolution they sought, and answer they received. Luke 3.10 14. The people came and cried out, ô Sir, we have been unmerciful to the poor, seeking ourselves only without all care of the good of others The Publicans came and cried, ô Sir, we have been worse then so, for we have been shameful extortioners, and under color of Law, and pretence of right, we have gotten men's goods, unjustly from them. The soldiers came and cried, ô Sir, we have been worse then all these, for we have by violence without all color of right, spoiled many. The third and last example, is of those that were converrted by Paul's ministry at Ephesus, Acts 19.18. where we read that many that believed, came, and confessed, and shown 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 practice of curious arts; they came in this manner to Paul, ô Sir, we have been most grievous sinners, we have used to cast figures, to calculate nativities, to practice judicial Astrology, and Necromancy. &c. And how did they confess these sins? did they it in Paul's ear secretly? No no, their sins lay so heavy upon their hearts, that they stood not upon terms of shame, or credit; they discovered their sins, and burned their books before all men. Such force there is in the grace of true repentance, to draw men, and make them willing to confess their sins. So Jonah confessed his sin even to the mariners. Jonah 1.10.

Now for the second branch of the Doctrine. This willingness, and readiness, that a man findeth in himself to discover, and confess his sins, will give a man great hope and assurance to find mercy with God, for the pardon of his sins See the proof of this in five points.

[ 1] First. The Lord himself hath directed his people to seek 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 sin that men commit, to do a trespass against the Lord, and that person be guilty, then they shall confess their sin which they have done. This is the first thing that is to be done, before restitution, or the offering of his sacrifice, he must confess his sin. So Jeremiah 3.12, 13. Return, thou backsliding Israel saith the Lord, and I will not cause mine anger to fall upon you, for I am merciful saith the Lord. But how must they return and make themselves capable of God's mercy? That followeth in the next words, Only acknowledge thine iniquity. As if he should say, no hope else of finding mercy; yea, do it fully, and freely, confess that thou hast transgressed against the Lord thy God, and hast scattered thy ways to the strangers under every green tree. Yea, this is the course, God would have us to take, when we are to be suitors to him for mercy in the behalf of others, even to confess their sins unto God. In which respect, he commandeth James. 5 16. Confess your faults one to another, and pray one for another. As if he should say. None can be able to pray for you so effectually to your comfort, as those that know your sins well, and so can confess them unto God. The Lord himself hath directed men to take this course, to obtain mercy.

Secondly. The Lord hath bound himself by his promise to them that can [ 2] rightly confess their sins, that they shall find mercy, Levite. 26.40.42. If they shall confess their iniquity, and the iniquity of their fathers, with their own trespass which they have trespassed against me, and that they have also walked contrary unto me (their own personal sins they must stand most upon, and bewail in this their confession) then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham, (the manner of expressing this promise of mercy, is very emphatical) As if he should say, I will remember how many ways, and how often I have bound myself to them. Another promise we read of Job 33 27, 28. He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not; he will deliver his soul from going into the pit, and his life shall see the light. Another promise we have. Prov. 28▪ 13. He that confesseth, and forsaketh his sins (confessing goeth before forsaking) shall find mercy. Another promise is in that known place, 1 John 1.9. If we confess our sins, God is faithful, and just, (see the certainty of this promise, and how we may build upon it) to forgive us our sins, and cleanse us from all unrighteousness. See the extent and largeness of this promise, he will forgive and cleanse such from all unrighteousness.

Thirdly. God's Prophets and ministers (to whom as I told you the last day, the [ 3] Lord hath given special commission, and authority to remit, and retain the sins of men, to pronounce unto men in his name, and assure them of pardon, and promised to ratify what they do in this case accordingly, Job. 20.23. Whose soever sins ye remit, they are remitted ) have been wont confidently to assure men of mercy and pardon upon their unfeigned confession of their sins. Thus did Samuel when the people had fully, and particularly confessed their sins, 1 Samuel 12 19. We have added to all other our sins, this evil, to ask us a King. presently he comforteth them, and giveth them assurance of mercy, verse. 20.22. Fear not (saith he) for the Lord will not forsake his people, for his great names sake; because it hath pleased the Lord to make you his people. So dealt Nathan with David, 2 Samuel. 12.13. David said unto Nathan, I have sinned against the Lord (that was the sum and breviate of his confession, uttered no doubt in that manner as gave Nathan just cause to judge it was unfeigned) and Nathan said unto David, the Lord also hath put away thy sin, thou shalt not die.

The fourth proof is the experience of God's servants, that by taking this course [ 4] have found comfort. The Publican when out of shame, & compunction of heart, he had cried, God be merciful to me a sinner, Luke 18.13, 14. (which was a short indeed but a most unfeigned, and effectual confession of his sin) he went down to his house justified, he obtained mercy. The like experiment we have of this in the prodigal son. Luke 15.18—20. who when he did but fully resolve, and purpose with himself, to go and confess his sin unto his father, before he could do it, he found mercy, his father prevented him, when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. But the most famous experiment of all others, is that of David, Psal. 32.3.5. Being in distress of conscience for sin, he professeth that till he took this course, he could find no comfort, but upon the taking of this course, he found ease presently. And it is a thing very observable, even the difference that was between Saul and David. The sin of Saul mentioned, 1. Sam. 15. was nothing so heinous as that of David's, mentioned, 2 Sam. 11. and 12. And yet Saul after he committed it, could never find mercy with God, but the spirit of the Lord (the common gifts of the spirit) departed from Saul, and an evil spirit from the Lord troubled him. 1 Samuel 16.14. and he waxed worse and worse ever after. But David found mercy with God, and grew in grace exceedingly. And the special difference that is noted by the holy Ghost between them is this. David, when God had used an effectual means to discover his sin to him, confessed it freely, and unfeignedly, 2 Samuel 12.13. Saul, though he had as effectual means to discover his sin to him, as David had, 1 Samuel 15.16—19. yet could not unfeignedly, and freely confess his sin, but did what he could to hide it, and deny it, and cloak it, and extenuate it, 1. Sam. 15.20, 21. and though he seemed at length to confess it, verse 24. yet was that extorted, not free and voluntary; the loss of his Kingdom and of his honor, and dignity, troubled him more then his sin, as appeareth verse 30.

[ 5] The fifth and last proof of the second branch of the Doctrine, is the practice of God's Saints, who have ever been wont, upon the former grounds of God's direction, and promise, and their own experience, to take this course to find mercy with God, and have put great confidence in it. And for this, David's example is most observable. He maketh this here a ground of his hope in prayer, Have mercy upon me, blot out my transgressions, for I acknowledge my transgressions. And 2. Sam. 24.10. David said unto the Lord, I have sinned greatly, in that I have done; and now I beseech thee ô Lord, take away the iniquity of thy servant, for I have done very foolishly. Yea, Psalm 32.5. He mentioneth nothing else that he did to find mercy with God, when he was in distress, but this only, I acknowledged my sin unto thee, and mine iniquity have I not hid; I said I will confess my transgressions unto the Lord. Did he not also make petition for pardon? Surely, either expressly, or intentionally he did; but the chief thing that he did, and that that he greatly relied his hope upon, was the hearty confession he made of his sins. And this course God's servants have taken in seeking to find mercy with God, even for others. Look whom they have been suitors for, their sins they have been wont to confess to God. So did Moses in that vehement and extraordinary suite he made for Israel, Exodus 32.31. Oh this people (saith he) have sinned a great sin, and have made them gods of gold. So did Aaron, when in the solemn feast he was to make atonement between God and the people, Leviticus 16.21. Aaron shall confess over their sacrifice, all the iniquities of the children of Israel, and all their transgressions in all their sins. See how large and full a confession it must be. So did Nehemiah in his private fast he kept for the Church, I confess (saith he Nehemiah 1.6, 7) the sins of the children of Israel, which we have sinned against thee, we have dealt very corruptly against thee, &c. Yea, in their public fasts, wherein they have been most importunate suitors for others, their prayers have been sometimes almost wholly spent, in confession of their sins. As we shall see in a private fast that Daniel kept, Daniel 9. where his prayer consisting of sixteen verses, fourteen of them were spent in confession of sin. And in the public fast mentioned Nehemiah 9. where it is not only said verse 2. that the sum and effect of that whole days work was a confession of their sins, and the iniquities of their fathers, but the prayer that was used that day; consisting but of thirty and two verses, (verse 6.37) one and thirty of those verses, you shall find were spent in the confession, and aggravating of the sins of that Church, and Nation.

And thus have you heard the Doctrine confirmed to you in both the branches of it. Now for the grounds, and reasons of it, they are worth the enquiring into; why have God's servants been wont thus to confess their sins, and that so fully, and at large unto God? Yea, why hath God required them thus to do it and delighted in it? Surely the Lord knoweth all our sins, better then ourselves, and need not have them discovered to him by us. O God (saith David, Psalm 69.5.) thou knowest my foolishness; and my sins are not hid from thee. And 1 • 9.2—4. Thou art acquainted with all my ways, there is not a word in my tongue, but thou knowest it altogether, thou knowest my thoughts afar off ; And why have God's people so openly before men, discovered their own shame, seeing we are bound to have a care even of our neighbors good name, and not to publish his faults, Matthew 18.15 Tell him of his fault between thee and him alone, much more are we bound to have care of our own credit?

I answer. Three reasons principally have moved God's people to do this.

First. The fullness and abundance of their hearts. Their hearts have been so full of the sight, and sense of their sins, that they could not contain themselves, they must needs give a vent to their heart, by confessing of them. Out of the abundance of the heart (saith our Savior, Matthew. 12.34.) the mouth speaketh. This appeareth to be one reason why David here bursteth forth in this confession, his sin was ever before him. And this was one reason doubtless, why John Baptists hearers, could not hold, but must needs in so public an assembly burst forth into a confession of their sins. Matt. 3.6. Affection if it be full, and vehement, cannot be kept close, but it will out; as we see in the example of Joseph, Genesis 45 1. He could not refrain himself before all them that stood by, but he must utter his affection to his brethren.

Secondly. They have done this, and God would have them do it to testify the sincerity and unfeinednesse of their repentance. For as it is a sign a man loveth his sin, and it is sweet to him when he hideth it under his tongue, and spareth it, as Zophar speaketh, Job 20.12, 13. So is this a good sign a man hateth his sin and is desirous to leave it, when he is willing to disclose, and confess it freely. The sick man that will not be content to tell his Physician, what the meat was that he surfeited of, never meaneth to forsake that meat, and that is the very cause why he will not discover it. So is it in this case. Men by nature are full of self-love, and cannot abide to hear any evil of themselves, from their dearest friends, much more to speak anything to their own disgrace. And this hypocrisy, and self-love, is a chief cause of men's unwillingness to confess their sins. So Tremellius and others, render that clause of Job's words, Job 31.33. Hiding (out of the love of myself) my sins. So that this argueth, a man hath more in him then nature, when he can freely confess his sins. This is David's meaning, Psalm 32.2 Blessed is the man in whose spirit there is no guile. As if he should say, While I kept silence, I had a false heart, my spirit was full of guile, but when I became able, fully to acknowledge my sin, then was my heart purged from that guile, and hypocrisy that was in it before. So Job reckoneth this among the best arguments of his sincerity, and uprightness of heart, that he could freely confess his sins, Job. 31.33. He covered not his transgressions as Adam did, hiding his iniquity in his bosom.

Thirdly and lastly, They have done this, and God hath required them to do it, that they might give glory unto God. This reason Joshua giveth to Achan, Josh 7.19. My son, give I pray thee glory to the Lord God of Israel, and make confession unto him, and tell me now what thou hast done, hide it not from me. 1. In confessing our sins to God, we give glory to him. For we acknowledge the righteousness, and equity, both of his commandments, and threatenings, and this reason David giveth, verse 4. why he doth thus confess his sins here. That thou mightest be justified when thou speakest, and clear when thou judgest. 2. In confessing our sins before men, we give glory to God. For he is greatly glorified by our profession of repentance, when just occasion serveth, Matthew 5.16. And therefore when Luke had said, Act. 19.17. that the Name of the Lord Jesus was magnified in Ephesus, he bringeth this for the proof of it, verse 18. And many that believed, came and confessed, and shown their deeds.

Lecture XXXII. On Psamel 51.3. July 18. 1626.

IT followeth we proceed to the uses that are to the be made of it, which are principally two, 1. To exhort us to seek for this grace, 2. To direct us how to try and examine ourselves, whether we have yet attained to it or no.

The first use I say, is to exhort us, to seek for this grace that is here commended to us in the example of David, he when God effectually touched his heart, with true sight and sense of his sins, did break forth into a free and full confession of it; so shall we be ready to do, if ever we attain to true repentance, he took this course to find mercy with God, in the pardon of his sins, and so must we do, if ever we will hope to obtain mercy, and comfort.

Now in this example of David, we have three sorts of confession of sin propounded, and commended to us for our imitation. 1. He confessed his sin to Nathan. 2. Samuel 12, 13. David said unto Nathan, I have sinned against the Lord. 2. He confessed his sin to the congregation, and Church of God, for he directed this Psalm that containeth the discovery and confession of his sin to the chief Musician, for the use of the Temple, verse 1. and publisheth it for the use of the Church, to the end of the world. 3. He confessed his sin chiefly, and most fully to the Lord himself, as appeareth verse 4. and sundry other verses of this Psalm.

For the first, Why did he confess his sin unto Nathan his own subject, and servant? Why did he not rather when his sin was effectually discovered unto him, betake him unto some secret place, and confess and bewail his sins unto God? I answer. He saw it necessary to do it. 1. To make known, and approve his repentance unto the Prophet, who was better able to judge of it then himself. 2. That he might receive comfort from the Prophet in the distress, and anguish of his conscience. And surely every Christian, when he is in David's case, must (if he be wise) do as David did. Concerning this confession of our sin in private unto the minister, because, not the Papists only, but some others among ourselves also blame us, and note it as a great defect in our Churches, that we use it not; I will therefore show you how far forth we hold it to be lawful, fit, and necessary to be done.

And this order I will observe in speaking of it. 1. I will show you that it is not so necessary as the Papists, and some others hold it to be. 2. That it is more necessary then most professors of the Gospel do take it to be.

The former of these will appear in five points.

First. Every man is not bound to confess his secret sin in private unto any [ 1] man (as both Papists, and some Protestant Churches also do teach, and practice) but such only as are in distress of conscience; as David was at that time, when he went so to Nathan. As a man will not, need not discover the nakedness, and shame of his body unto another, unless some such infirmity in those parts, as requireth the help of another that is more skillful then himself, compel him to it.

Secondly. Every man that is in distress of conscience, is not bound to confess [ 2] his secret sin unto any other, but such only as cannot by their own humiliation, and prayers recover their comfort. Many of God's servants have found comfort sufficient by confessing their sins unto God alone, without ever seeking the help of any man. So did David at another time, when he was in great distress Psal 32.5. I acknowledged my sin unto thee— I said I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin.

Thirdly. The man that is in distress of conscience, and cannot recover comfort [ 3] by his private endeavors, but is enforced to seek help of some other man, is not bound to discover, and confess unto that man all his sins, but such only as do burden, and trouble his conscience. As the man that is enforced to discover to the Surgeon the nakedness and shame of his body, will not, need not discover anymore of it then where the sore is that troubleth him. And this difference is very observable in the holy Scripture, between the confessions that are made to God, and those that are made to men. In them it is required, that we should confess all that we can remember. When Aaron was to make atonement for the people, he was to confess over their sacrifice, all the iniquities of the children of Israel, and all their transgressions in all their sins, Levite. 16 21. In the confessions that were made to men, no such exact search, no such full examination of all their sins, was either enjoined by the Lord, or practiced of his people. When the people in Samuel's time were in great fear and distress, and came to him for comfort, they confessed their sins to him, but did not particularize all their sins, but that special sin whereby they had most offended, and which did most trouble their conscience. 1 Sam. 12.19. We have added (say they) to all our sins, this evil, to ask us a King. When Peter saw God's people in great distress for their sins, and coming to him for comfort, Acts 2.37. he saw what was the special sin that troubled them, he requireth not of them a particular acknowledgement of all their sins. When the penitent Ephesians came to Paul for comfort, Acts 19.18. they came, and confessed, and shown their works ; all the sins of their thoughts and affections, they discovered not The Papists therefore in pressing upon the people, that upon pain of damnation, they must discover everyone of their mortal sins, that they can possibly call to mind, with a • l the circumstances thereof, unto the Priest; yea, urging the necessity of this particular numbering of sins, much more in the confessions that are made to the Priest, then in those that are made to the Lord himself, have indeed provided most politikely for the strength of their own Kingdom (for by this means, they cast a snare upon men, as the Apostle speaketh, 1 Cor. 7.35. they know the hearts and affections, and dispositions of all men, and know well how to make use thereof, for their own purpose) but in this they have provided very ill, for the comfort of the conscience of the poor sinner which must needs be cast into great perplexity, when he believeth and considereth this, that his confession is nothing worth, but he is still in his sins, and in the state of damnation, unless he have confessed all his mortal sins, with all the circumstances of them, unto the Priest: whereas no man is able to do it according to that of the Prophet, Psal. 19.12. Who can understand his errors.

[ 4] Fourthly, Every man is not bound to seek the testimony of another man, for the approving of his knowledge, repentance, or faith; nor to make known to another his spiritual estate to that end: for some are able to get sufficient assurance thereof by that examination, and trial they can make of themselves. Therefore the Apostle exhorting the faithful, to examine and find out their spiritual estate before their going to the supper of the Lord, enjoineth them not to go to others for help in this case, but saith, 1 Cor. 11.28. Let a man examine himself, and so let him eat of that bread, and drink of that cup. and Gal. 6.4. Let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. Yea such as can resolve themselves sufficiently in their own doubts, if they would take a little pains with their own hearts, should make conscience of troubling their Pastors unnecessarily; and to such a one it may be said as Mar. 5.35. he said to Jairus, Why troublest thou the Master any further?

[ 5] Fifthly, and lastly, Every man that hath need to go unto another either for comfort, and direction upon the confession of his sin that troubleth his conscience, or for testimony and approbation of his knowledge, repentance or faith, is not bound to go to his Minister and Pastor only in this case; but some may find sufficient help and comfort by the advice, and prayers even of some private Christian that is experienced, secret, and faithful: as under the Law, not the Priests only, but even private men might in some cases, purify them that were unclean, Numb. 19.18, 19. In which respect, the Apostle directeth such as have need of comfort in this case, not to the Elders of the Church only, but even to private men, James 5.16. Confess your faults one to another, and pray for one another. As we find in the diseases of the body, men run not always to the Physician, but receive that counsel and medicine sometimes from a neighbor, that hath had experience of the same infirmity, that doth him more good, then he could have received from the most learned Doctor: So in the wounds and distempers of the soul, that help may sometimes be found from a private Christian that hath had experience of the same temptation, that cannot be had from many a learned and godly Minister. All God's people have received comfort from the hand of God in their tribulation, that they might be able to comfort others that are in the like case with the comfort wherewith themselves were comforted of God, as the Apostle speaketh, 2 Cor. 1.4. None so fit to comfort him that is in any tribulation, as he that hath had experience of the same tribulation in himself.

And thus having shown you, that some make this laying open of our spiritual estate, and confessing our sins in private, to men more necessary then indeed it is, it followeth that we should now learn how far forth it is necessary, and fit. And this will appear in two cases.

[ 1] First, It is profitable, and fit for him that doubteth concerning his spiritual estate, (as whether his knowledge, faith, repentance, be sound and sincere, &c) and cannot otherwise be resolved, to seek the help and advice of some faithful Minister: For 1. So have God's servants been wont to do. When David had a purpose to build a Temple, and doubted whether he stood not guilty of great sin in neglecting it so long, he consulteth with Nathan, and seeketh to be resolved by him, 2 Sam. 7.2. yea it appeareth by Nathan's speech unto him 1 King. 1.27. that he was not wont to undertake any weighty matter, but he would advise with him about it, to know how it might stand with the will of God. Is this thing done by my lord the King, (saith he) and thou hast not shown it unto thy servant? And of this mind was Jehoshaphat King of Judah, he used to inquire of the Lord's Prophets. Is there not here a Prophet of the Lord? saith he, 1 King. 22.7. and 2 King. 3.11. Is there not here a Prophet of the Lord? So when God's people after the captivity were doubtful about the continuance of their fasts, they sent to the Priests and Prophets that were in the house of the Lord, to be resolved in this doubt. Zach. 7.3. So they that by Peters ministry, were brought into great perplexity, touching their spiritual estate, Acts 2.37. come to Peter and the rest of the Apostles for direction, and satisfaction, and say, Men and brethren what shall we do? 2. The Lord himself hath directed his people unto this course. The people should seek the Law at the Priests mouth: (saith the Lord, Mal. 2.7.) for he is the messenger of the Lord of hosts, and Hag. 2.11. Ask now the Priest concerning the Law. This God typified unto his people in that law, wherein he commanded that the man that was cleansed of his leprosy must go to the Priest to approve of the cure, Mat. 8.4. Go show thyself to the Priest. God's people should make use of their Ministers, not at Church only, but at home, not of their public ministry only, but of their private advice, and help also in resolving the doubts of their consciences if need so require. 3. The testimony of a faithful minister should be of great authority with every good Christian, as for the staying, and terrifying of him from any evil way, Galat. 5.2. Behold, I Paul say unto you, If ye be circumcised, Christ shall profit you nothing ; so for the satisfying, and comforting of him in the doubts he hath concerning his spiritual estate: thus Paul comforteth the godly Hebrews, Heb. 6.9. Beloved we are persuaded better things of you, and things that accompany salvation : So Anna was greatly comforted, when Eli approved and was well persuaded of her, 1 Sam. 1.18. She went away, and did eat, and her countenance was no more sad. If any shall object, That the examples of the Prophets, and Apostles that were extraordinary men, and of the Priests (especially the high Priests that were types of Christ) are impertinently alleged, and tell me there is not that respect to be given to, nor comfort to be received by that testimony we can give of any man's spiritual estate, as there was to theirs. I answer, 1. There may be much, and more then to any private man's testimony, and approbation, though not so much as to theirs. 2. Though our persons be far inferior to the Prophets and Priests, our function is greater, and more to be respected, Mat. 11.11. Notwithstanding, he that is the least in the kingdom of heaven, (that is the new estate of the Church) is greater then he. 3. The holy Apostles themselves, do oft gain authority to their exhortations, and consolations they deliver to the Churches, not from the title of their Apostleship only, but from this also, that they were the servants of Christ, Rom. 1.1 Tit. 1.1. yea, sometimes they leave out that, and mention this only, that they were the servants and Ministers of Christ, Phil. 1.1. James 1.1. And this is the first case, wherein the discovering and opening our estate in private unto a Minister, is profitable and fit.

The second case is this, When a Christian is troubled in conscience for sin, [ 2] and cannot by any other means find comfort, it is profitable, and fit for him to go to some faithful Minister, and to confess and lay open his sin that troubleth him. Thus we find God's people have oft done, thus did the people to Samuel, 1. Sam. 12.19. thus did David to Nathan, 2 Sam. 12.13. thus did John Baptists hearers to him, Mat. 3.6. And there be three reasons that may make it evident, that it is fit God's people that are in this case, should take this course for their comfort.

First, In respect of the gifts and abilities God hath given his faithful Ministers [ 1] to this end. The Lord God hath given me the tongue of the learned, (saith our Savior the chief Pastor, Isaiah 50.4. but not for himself only, but for such as he sendeth to be in his stead, Eph. 4.8.) that I should know how to speak a word in season to him that is weary.

Secondly, Because God's faithful Ministers have a special commission from [ 2,] God, and promise also that they shall yield comfort to his people in this case, 2 Cor. 5.19. He hath committed to us the word of reconciliation. John 20.23. Whosoever sins ye remit, they are remitted unto them. Why how do Ministers remit sins? I answer, by assuring them out of God's word, that believe, and repent that their sins are forgiven. Why. So much every private Christian may do: I answer, True it is, he may. But, 1. It is evident this promise is peculiar to the Ministers of the word, this power is specially appropriated to them, both in this place, and Mat. 16.19. and 1 • 18. 2. The meaning thereof must needs be this, that Christ promiseth that he by his spirit will give more efficacy to the word of his Ministers in this case then to the word of any private man, as in their public Ministry, so in this case also; according to that promise, Mat. 28.10. Loe I am with you to the end of the world.

[ 3] Thirdly and lastly, Because the prayers of God's faithful Ministers may prevail more with God for the comfort of any Christian that is in distress, then any other man's. God sent Abimelech to Abraham with this reason, Gen. 20.7. He is a Prophet, and he shall pray for thee and thou shalt live. Therefore Hezekiah in that great distress himself and his people were in, sendeth to the Prophet Isaiah with this request, Isaiah 37.4. Lift up thy prayer for the remnant that is left. And the Apostle directeth to this help, James 5.14. Is any man sick among you? let him call for the Elders of the Church, and let them pray over him. See the respect God had to the prayers of the Priests and Levites, Ier. 27.18. If they be Prophets, and if the word of the Lord be with them, let them now make intercession to the Lord of hosts. and 2 Chron. 30.27. The Priests the Levites arose, and blessed the people, and their voice was heard, and their prayer came up to his holy dwelling place, even unto heaven.

Lecture XXXIII. On Psalm 51.3. July. 25. 1626.

IT followeth now that we make some application of that that hath been said, and it serveth to admonish, 1. myself, and my brethren of the ministry, 2. you all that are God's people.

First, It serveth to admonish us: For if God's people must depend on us not only for public instruction, but for private direction also, in all the doubts and troubles of their consciences that they cannot otherwise be resolved, and comforted in; if God have committed to us the word of reconciliation, and the keys of the kingdom of heaven, if our prayers should prevail more with God for his people, then any other man's; alas what manner of persons had we need to be? Have we not just cause to cry out with the Apostle, 2 Cor. 2.6. and who is sufficient for these things? When Elihu speaketh but of one of these works, that is to say, the comforting of a man that is afflicted in mind, he saith he had need to be a rare man, one among a thousand that should do it well, Job. 33.23.

[ 1] First, We had need be rare men for learning and gifts: in respect. 1. Of knowledge in the Scripture, they that should be able to admonish others, had need to be filled with all knowledge, Rom. 15.14. 2. Of full assurance and certainty in themselves, of the truths they should inform others in, Prov. 22.20, • 1. 2 Tim 3.14. 3. We had need plye our books, and study hard, and not suffer ourselves to be distracted with other cares, 1 Tim. 4.13, 15. 4. We had need have our knowledge not in our books only, or in our brains, but in our lips also, Mal. 2.7. and be ready Scribes in the Law of God, Ezra 7.6. 5. We had need have ability to inform others, in that that we know ourselves, John 33.23.

Secondly, We had need be rare men for our lives and conversations: the [ 2] Minister is oft called the man of God, 2 Tim. 3.17. We should not only be free from open blemishes, that men may note us for, (according to the meaning of that Law, Levite. 21.17.) but we had need inwardly and unfeignedly to fear God; Exod. 19.22. Levite. 22.3. 1 Cor. 9.27. For 1. he that hath no care of his own soul, can never heartily and tenderly take care for the souls of others, 1 Tim. 3.5. 2. Admit he could be careful, he shall never be able to do it sufficiently, Psal. 25.14. 3. Admit he were both able and willing to do God's people good, yet he can have little hope that God should work with him, and bless his endeavors. For as the success of our endeavors depends not upon our goodness, but upon the blessing of God only. Neither is he that planteth anything, (saith the Apostle, 1 Cor. 3.7.) nor he that watereth, but God that giveth the increase : so God useth to bless, and work with them that do unfeignedly fear him, God blessed Levies Ministry so as he did turn many away from iniquity, Mal. 2.6. and the Lord giveth this for the reason why he did so bless his labors verse 5. It was for the fear wherewith he feared me, and was afraid before my name. So it is said of Barnabas, Acts 11.24. much people were added to the Lord by his Ministry, and this is given as a reason of it, for he was a good man, and full of the holy Ghost, and of faith. And thus Jehoshaphat encourageth the Levites to their duty, 2 Chron. 19.11. The Lord shall be with the good. Think not therefore that when we teach this Doctrine of your dependence upon us, that we seek our selves in it, and do it to magnify ourselves, or out of a desire to be sought unto; no, no, were it not for your sakes, and that it is profitable and necessary for you, to know this, we would never teach it. This Doctrine tendeth not to puff us up, but to abase and humble us, to work fear and trembling in us, 1 Cor. 3.3. For who is sufficient for these things? 2 Cor. • .16. Certainly there is no godly Minister that rightly considereth this, but it ministereth to him matter of great fear and humbling: this made Moses and Jeremiah, and many a good man more, so fearful, and unwilling to enter upon this function: Nay, the Apostle saith, Heb. 5.4. No man (he meaneth no godly man, no man that is well advised, and knoweth what he doth) taketh this honor upon him, but he that is called. And our Savior biddeth us pray to the Lord of the harvest that he would thrust forth ( 〈 in non-Latin alphabet 〉 ) laborers into his harvest : as if he had said, He will never have faithful laborers else, Mat. 9.38. And thus have I finished that part of the admonition which concerneth us, which I have been the briefer in, because I see there are but few of my brethren here at this time.

Now for that part of the admonition that concerneth you, something I must say unto you by way of exhortation and advice, and something by way of reproof. And there be three things I must exhort you unto.

First, Esteem reverently of our calling, and take heed you despise it not. This, this is that that I exhort you to take heed of; let nothing cause thee to despise our calling and function, for that is certainly worthy of reverence [ 1] and esteem.

First, In respect of the dignity of it in it self, it is a calling that the Son of God himself did not disdain to live in, Luke 4.18. He hath anointed me to preach the Gospel. It is a calling great and honorable in God's sight, as the Angel Gabriel said of John the Baptist, Luke 1.15. He shall be great in the sight of the Lord. And yet his calling was not so great as ours is, Mat. 11. He that is least in the kingdom of heaven is greater then he. It is a calling so great, as the best and holiest man that lives, should think himself unworthy of, John the Baptist thought so of himself, Mark 1.7. The latchet of his shoe I am unworthy [ 2] to stoop down, and unloose. Paul thought so of himself, 1 Cor. 15.9. I am not worthy to be called an Apostle.

Secondly, It is worthy of all reverence in respect of the necessity of it: there is a saying, Honor the Physician because of necessity, or because of the use you may have of him; and surely there is no calling under heaven so useful, so necessary as the Ministry is. All the good you receive by any other calling in the world is but in human and carnal things, for the welfare of your body, but the good you receive by this calling, is in spiritual and divine things for the salvation of your souls, Heb. 5.1. We are ordained for men in the things pertaining to God. 1. From us you receive the means whereby God hath ordained to bring you to salvation; To us is committed the word of reconciliation, and we are his ambassadors sent with commission and authority about the weightiest business that ever was taken in hand, even the concluding of a peace between God and your souls, as the Apostle speaketh, 2 Cor. 5.19, 20. To us is committed the administration of the Sacraments, and we are the keepers of God's seals, so as you cannot have them but from our hands, 1 Cor. 4.1. Let a man so account of us, as of the stewards of the mysteries of God ; yea to us are committed the keys of the kingdom of heaven, Mat. 16.19. We have that authority from God to assure you in his name (upon your faith and repentance) of the pardon of those sins that do trouble your consciences, as no man in the world hath besides. Yea, 2. This is not all the good you receive by us, (though these be great things) for you do not only receive the outward means of your salvation from us, but (that which is a great deal more) by us God giveth you his spirit, and saving grace also, and conveyeth it into your hearts. God hath made us able Ministers (saith the Apostle, 2 Cor. 3.6.) of the New Testament, not of the letter, but of the spirit: insomuch as I may confidently say unto everyone of you; that if you be regenerate. If you be converted, if there be any truth of grace, any faith, any repentance in you, some minister or other was the spiritual father to beget it in you. Observe what grounds I have to be so confident. One is in that speech of the Apostle to the Galatians. 3.2. This only would I learn of you (saith he) how came you by the spirit? Was it by any other means, then by the hearing of faith? The other is in that strange speech of the same Apostle, Rom. 10.14. How shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And this is the first of those things I told you I would exhort you unto, In any case esteem reverently of our calling, take heed ye despise it not. The other two I will be briefer in because I will hasten unto the reproof.

[ 2] The second thing then that you are to be exhorted unto is this, that you would everyone of you resolve with yourselves that you will never live without the benefit and comfort of a faithful ministry, which is so useful so necessary. It was David's resolution, Psal. 23.6. that he would dwell in the house of the Lord forever ; and 27.4. that it should be his only suit to God in which he would have no nay, that he might dwell in the house of the Lord all the days of his life. And what was it that made the house of the Lord so amiable unto him, and other of God's servants? Surely we shall find in that speech of Abiam against Jeroboam. 2 Chron. 13.10, 12. it was the sound, and faithful ministry that was to be enjoyed there. Resolve with thyself therefore that what other comforts soever thou want, thou wilt not live without a faithful Minister whom thou mayest depend upon, whom as thy spiritual father thou mayest reverence and obey, whom thou mayest boldly acquaint with the secrets of thy soul. If thou have such a one, count it a singular blessing, and be thankful for it: For certainly he liveth without God in this world that hath not such a Minister to depend upon; as Azariah the Prophet saith unto Asa, 2 Chro. 15.3 Now for a long season hath Israel been without the true God, and without a teaching Priest, and without the Law.

[ 3] Thirdly and lastly, You are to be exhorted that so many of you as do enjoy this benefit of a sound ministry, would make your full use of it; not only by resorting to us in public, by hearing us (for so doth many a one that hath no such relation to us, as to count us their fathers in Christ) but 1. In receiving, and admitting that spiritual authority that God hath given him over thee, without which, it is impossible thou shouldst receive all that benefit by him that thou oughtest. Receive us, saith the Apostle, 2 Corinthians 7.2. he hath authority to deal particularly with thee, either by admonition or reproof, receive him in this, Hebrews 13.2 • . I beseech you suffer the word of exhortation. He hath authority to examine, and inquire into your spiritual estate, receive him in this. See how willing Hezekiah the King was to be examined by the Prophet, Isaiah 39.3, 4. 2. Make use of thy faithful ministers gifts in private, as well as in public, by moving the doubts of thy conscience unto him, as conveniently thou mayest. It is said of the Queen of Sheba (and our Savior commendeth her for it, Matt. 12.42.) that hearing of the knowledge, and wisdom that was in Solomon, she came a great way to make use of it, and when she was come (saith the text, 1 Kings 10.2.) she communed with him of all that was in her heart. 3. In approoving thy repentance, and thy spiritual estate unto him, God's people are bound to live as their ministers may discern their obedience, and the fruits of their labors in them, and be encouraged thereby. Hebr. 13.17. Obey them that have the rule over you, and submit yourselves; for they watch for your souls, that they may do it with joy. And it is noted for a sin in Zedekiah the King, 2 Chronicles 6.12. that he did not humble himself before the Prophet Jeremiah ; who as he was a witness of his sin, so should he have approved his repentance to him especially. 4. and lastly. In resting upon, and receiving satisfaction from that which he shall in God's name, and by warrant of his word deliver unto thee; as Anna did in the testimony of Eli, 1 Sam. 1.18. Whosoever (saith the Lord, Deut. 18.19.) will not hearken to my words, which the Prophet shall speak in my name, I will require it of him.

How little the testimony that God's faithful ministers do give of our ways is regarded, may appear in many particulars, which by evidence of God's word they declare to be sins.

And seemeth it nothing to you, to do a thing that all God's faithful servants do testify, and inveigh against, by warrant of his word in so earnest manner. Well be you assured of this. 1. That what we all with so unanimous consent say of the heinousness of any sin, and of the vengeance that will light upon you, if you continue in this sin, God will ratify 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 clear warrant of the word, and in such a manner, still continue in it, you shall make yourselves a great deal more liable to the wrath of God then you were before, Jeremiah 44.4, 6. Nehemiah 9. • 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 reproof, I might be, and should be indeed [ 2] 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 [ 1] esteem of, and reverence the ministers of God, no not your faithful, & conscionable ministers, for you show no more respect, and kindness to them to encourage them in their ministry, then you would do to the basest fellow that is in a country. Nay, he is counted the wisest (and never the less honest) man among you, that can show the most cunning, in spoiling, and defrauding your painful ministers of that that is their due.

Secondly, Many of you care not what ministry you live under; you will [ 2] not commit your beasts, nor your sheep, nor your swine, to any to keep or tend, but you will know him to have some skil, and some care to look to them; only your souls you are indifferent what he be 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 seek further.

[ 3] Thirdly. Such of you as have good ones, learned, and painful, and conscionable men, what use make you of them? If at any time they use any sharpness 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 quarrel with them.

Lecture XXXIIII. on Psalm 51.3. Sept. 5. 1626

IT followeth now, that we come to the second kind of confession that hath been commended unto us in this example of David, he made public confession of his sin to the congregation, and church of God. For we see in the title of this Psalm, 1. that he committed this Psalm (that containeth the acknowledgement of his sin, and profession of his repentance) to the chief musician to be published in the Sanctuary and Temple. 2. That in this publication of his repentance, he hideth not from the Church his sin, nor cloaketh it at all, but expresseth in particular the special sin, that he had been so troubled for, when he made this Psalm, he made it when Nathan the Prophet came unto him, after he had gone in to Baths • eba. 3. He maketh this publication of his sin, and repentance, not to the Church, that then was only (though first and chiefly to that) but to that, that should come after him, and committeth it therefore to the chief Musician, to be 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 careless of his honor, and reputation among his subjects?

I answer. First. His sin was become public, and notorious, for being a King, the eyes of all Israel were upon him, as it is said in another sense, 1. Kings 1.20. That which our Savior 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 be hid, or concealed. Besides, it is expressly said by Nathan, that the enemies of God took notice of these sins of his▪ and blasphemed God for them▪ 2 Sam. 12.14.

Secondly. He had offended, and wronged the whole Church by his sin, and that two ways.

[ 1] First, By giving so great cause of grief unto them, through the scandal his sin had given to the enemies of God, and the dishonor God received by it. Nothing grieveth a godly man more. The reproaches of them that reproached thee, are fallen upon me, saith the Prophet, Psalm 69.9. Secondly, By endangering the whole Church of God, and making it obnoxious to the wrath of God through his sin. For the Lord hath oft for the sin of one member, plagued even whole Churches and congregations. Thus speaketh Phinehas to the two Tribes and an half, Joshua 22.20. Did not Achan the son of Zerah commit a trespass 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 sins of a King, (as David was) God hath been wont to plague a whole nation, and Kingdom, as is plain in the example of David himself, whose one sin in numbering of the people, was the death of seventy thousand of his Subjects, 2 Samuel • 4.15. And in Jeremiah 15.4. I will cause them to be removed into all kingdoms of the earth; because of Manasseh the son of Hezekiah King of Judah, for that which he did in Jerusalem. See how just cause God's people have to pray, not formally only, but heartily for their Kings and Princes. And this consideration certainly wrought much upon David, when he made this Psalm, and made him willing thus to publish his repentance, as appeareth by his prayer for the Church, verse 18. Do good in thy good pleasure unto Zion, build up the walls of Jerusalem. As if he had said, Lord, let not thy wrath fall upon Zion, let not Jerusalem fare the worse for my sin. He feared that the whole Church under his government, should smart for his sin.

We have then from this example of David to learn.

That they, whose sins God hath detected, and brought to light, whose sins are public, and notorious scandalous, and offensive to the congregation where they live, ought to be willing to confess their sins publicly, to make their repentance at public and notorious as their sin is.

Now before I come to the proof of this point, three things must be premised to prevent the mistaking of it.

First. That this public confession of sin unto a congregation, though it carry show of a far greater measure of self-denial, and mortification; then [ 1] the secret confession of our sins unto God doth; yet is it not so certain a sign of unfeigned repentance, nor so available to the comfort of a sinners conscience, as that is. Of Judas we read, that he attained unto this, that voluntarily (not dragged to it by any authority of man) he did open penance, and made public, and particular acknowledgement of his sin, Matth. 2 • .3, 4. but he never had the grace to go to God in secret, and lay open his sins before him.

Secondly. This public confession of sin to a congregation, is not of that absolute [ 2] necessity, that secret confession unto God is. So that though we may boldly say, no man hath truly repented, nor can hope to find mercy with God, that confesseth no • his sins unto God. Prov. 28.13. He that covereth his sins shall not prosper; but who confesseth and forsaketh them shall have mercy. Yet can we not say, but many a one whose sins have been public, and notorious to the congregations where they have lived, have truly repented of these sins, and obtained assurance of the pardon of them, though they never made public confession of them unto the Church. The sins of that woman of whom we read, Luke. 7. were public and notorious; all the town where she lived, took notice what the lewdness of her life had been, as appeareth verse 37.39. and that woman certainly did repent, as appeareth by the tears that she (out of love to Christ) shed so abundantly, verse 38. and she attained also to sound assurance of the pardon of her sins, for our Savior giveth his word for that, verse 48. and verse 50. telleth her, her faith had saved her, and biddeth her go in peace. Yet we find not, that either she ever made public confession to the congregation, or that our Savior enjoined either her, or that woman taken in adultery, John 8.11. or Zacchaeus Luke 19.9. or any other penitent sinner that he did convert, to go and make this public confession of their sins, which doubtless he would have done, if this had been of absolute necessity, and that without it, there could be no true repentance, nor comfortable assurance gotten, of the pardon of such public and notorious sins.

Thirdly. It is not fit and expedient, that any should make, or offer himself [ 3] to make this public confession of his sin in the congregation, that is not required to do it, by the discipline of the Church. For all things in the Congregation should be done decently, and in order, 1 Cor. 14.40. And there are masters of the assemblies appointed of God, Ecclesi. 12.11 according to whose direction all things are to be ordered that are done in the public assemblies, and not according to the spirit, and devotion of any private man. And this may seem to be the reason why our Savior enjoined not this public confession unto those notorious sinners I told you of before, because through the extreme corruption of those times, and neglect of the discipline of the Church, it was not required, but grown out of use in those days.

All this notwithstanding, the point I taught you, doth remain a certain and undoubted truth, that they whose sins are public, and notorious, scandalous, and offensive unto the congregation, ought to be willing to confess their sins publicly, when they shall be required to do it by the discipline of the Church, (yea, I say more) they ought to desire that they may do it, they should desire to make their repentance as public, and notorious, as their sins have been.

The truth of this will appear, 1. By the practice of sundry of God's servants. 2. By the reasons that moved them to do it, and upon which, this their practice was grounded.

And for the first, we have the example first of three public persons, two great Kings and an Apostle, such as of all others were most bound to be tender of their reputation, and good name; such as because they were subject to no superior power, that could enjoin it unto them, took it upon themselves, and did voluntarily make public acknowledgements of their sins to the Church of God. David was one of these Kings, whose example we have in this Psalm. And Solomon his son was another, who after he had fearfully, and scandalously fallen, made the book called Ecclesiastes, wherein he doth as publicly profess his repentance to the whole Church; as his father did in this Psalm. The Apostle that did thus, was blessed Paul, who doth oft take occasion publicly to confess his sin. This he did before a great multiude, Acts 22.4. I persecuted this way unto death, binding, and delivering into prisons, both men, and women. Thus he did again in every solemn audience, before Festus and Agrippa, Acts 26.11. I punished them oft in every Synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange Cities. Thus he did again in that Epistle he wrote unto the Corinthians, 1 Corinthians 15.9. I am not worthy to be called an Apostle, because I persecuted the Church of God. And in that to Timothy, 1 Tim. 1.13.15. I was a blasphemer, and a persecutor, the chief of all sinners. You see he cared not. 1. How many witnesses he had of his confession, and repentance. 2. Nor what manner of persons they were, great or small, good or bad, friends or enemies. 3. He thought he could never make this public confession too often. 4. Nor that he could disgrace himself too much in it, or speak too odiously of his sin. And these are the three public persons I told you of

We have also an example of a private person, which though it be not of so great authority as the other three, yet it is in this respect, as fit as any of them, to give us direction in this case, because he made his public profession of his repentance, being enjoined to do it by the authority of the Church, or rather by authority of the Apostle, who gave order to the Church in this case, by that Divine Commission, and warrant, he had received from God. This man I speak of, was the incestuous person in Corinth, who being for his scandalous sin censured, & excommunicated by the Church according to that direction the Apostle gave. 1. Cor. 5.4. did give that satisfaction to the Church by the profession of his repentance, as the Apostle was fain to entreat them to forgive, and receive, and comfort him, as you may see, 2. Cor. 2.6.8.

Now the reasons that have moved God's people thus to publish their repentance even before men for their public and scandalous sins, have been principally three. They have done it 1. Out of a respect unto God. 2. Out of a respect unto themselves. 3. Out of a respect unto other men.

First. They have done this out of a respect unto God, and his glory, whom [ 1] by their sin they have dishonored. This reason Joshua pressed Achan with, Joshua 7.19. when he persuaded him to make open confession of his sin, not only to the Lord, but also to him, and to the whole congregation, My son, I pray thee give glory to the Lord God of Israel. For as by our sins we dishonor God (specially by the sins committed in the Church, 2 Samuel 12 14.) and the more open, and notorious our sins are, the more we dishonor him, Ezek. 24.7, 8. She hath set her blood (her bloody sins) upon the top of a rock, she poured it not on the ground to cover it with dust; that it might cause fury to come up to take vengeance. So by our repentance we do honor and glorify God. Phil. 1.11. All the fruits of righteousness, are by Jesus Christ, to the glory and praise of God. And the more open, and notorious our repentance is, the more is God honored by it, Matthew 5.16. Let your light so shine before men, that they may see your good works, and glorify your father which is in heaven. This consideration hath been of great force, to make God's people forward unto this duty, and hath armed them against the chief impediment that useth to hinder, and keep men from it; that is to say, the carnal respect to their credit, and reputation among men. When Michal had told David, how he had disgraced himself, by leaping, and dancing before the Ark, he answereth her, 2 Samuel 6.21, 22. It was before the Lord, and I will be more vile then thus, and will be base in mine own sight; and of the maid-servants which thou hast spoken of, of them shall I be had in honor. Two parts there are of his answer. As if he had said. 1. What tellest thou me of disgracing myself, I did it in honor to God; and to gain honor to him, I will be willing to endure any disgrace among men. 2. I know well, that by disgracing myself in this kind, I shall loose no manner of credit or reputation at all; nay this is the only sure way, unto true honor, and reputation, even with men. For thus God hath bound himself by promise, 1 Samuel 2.30 Those that honor me, I will honor. And Luke 14.11. He that humbleth himself, shall be exalted. And that which our Savior saith of our life, may be said also of our credit, and good name. Matthew 16.25. Whosoever will save his credit, shall loose it, and whosoever will loose this credit for my sake, shall find it.

Secondly, God's people have been thus forward to publish their repentance [ 2] out of a respect they have had to themselves, and to their own comfort, that so they might both have the better evidence to themselves, of the unfeinednesse of their repentance, and set it forward also, and further it by their willingness, to take shame upon themselves in this sort. So that the thing that keepeth other men from it, (I will not confess my sin to the congregation (saith he) because I will not shame and disgrace myself) is a chief thing that draweth the true penitent to it, I will therefore confess my sin to the congregation (saith he) because I will take shame upon myself. For, 1. No man hath truly repented, that doth not judge himself worthy of shame and disgrace for his sin. This is the voice of the true penitent Daniel 9.7. O Lord, to us belongeth confusion of face; open shame. And again, verse 8. O Lord to us belongeth confusion of face, to our Kings, to our Princes, and to our fathers, because we have sinned against thee. And the Apostle maketh this a note of true repentance, 2 Cor. 7.11. when a man is willing to take revenge upon himself; which is no way better done, then by taking shame upon ourselves in this sort. 2. This shame is not only a sign of true repentance, but a a great help and furtherance to the increase of it. And therefore the Apostle speaking of the end he aimed at, in enjoining that public penance to the incestuous person, saith, 1. Cor. 5.5 it was for the destruction of the flesh, (mortifying of his corruption) that the spirit might be saved in the day of the Lord. And surely this respect to themselves, even to the peace and comfort of their own consciences by testifying the truth of their repentance, and furthering it this way, hath mightily prevailed with many of God's people, to draw them even to a voluntary confession of their sins, and profession of their repentance in public. This was it that drew John Baptists hearers to it, Matthew 3.6. and Paul's at Ephesus. Acts 19.18. and in the time of the ten persecutions, so many to public confession, that the Church was fain to make a law to restrain them from it. They could not satisfy their consciences, unless they had done it, they found much peace in doing of it. And this peace of God passeth all understanding, as the Apostle speaketh. Phil. 4.7. and is such a jewel, as they that want it, will not stand upon terms of reputation, but will be content to redeem it with the loss of their reputation among men, or with enduring any disgrace can be put upon them in the world.

[ 3] Thirdly, and lastly. God's people have been willing to publish their repentance thus, out of a respect they have had unto others. And their respect to the Church, they declare by it three ways.

[ 1] First. In showing their obedience to the Church, that hath enjoined them this duty. Every member of the Church, though he were never so great a man, is bound to submit himself unto the discipline of the Church, and to show himself obedient unto it in all lawful things. You know the commandment, Hebr. 13.17. Obey them that have the rule over you, and submit yourselves, for they watch for your souls ; and Matt. 18.17. If he neglect to hear the Church, let him be to thee as an heathen man, and a Publican. Esteem him no Christian, no member of Christ's Church, that will not obey the Church in all lawful things.

Secondly. In showing their care to edify others, by this their good example, [ 2] and to keep them from sin. For this open shame that is done unto sin, hath great force to stay, and terrify others from sinning in the like kind. Them that sin (saith the Apostle, 1 Tim. 5.20. he meaneth that sin scandalously, and to the offense of others) rebuke before all, that others also may fear.

[ 3] Thirdly and lastly. In giving this way satisfaction to the Church for the wrong and offense they have done unto it. No man may say in this case, when his gross sin is come to light, and become notorious, I have offended God by my sin, and to him I will confess it, and humble myself; and abuse the words of the Prophet here, verse 4. Against thee, thee alone have I sinned, but as for the congregation, I have done them no wrong, nor no satisfaction will I give them. For by sins of this nature, not the Lord only, but the Church, and congregation wherein they are committed is wronged. For 1. they give all God's people just cause of grief and fear. Lots righteous soul was vexed from day today, by the sins of the place he lived in. 2 Pet. 2.8. And the Apostle telleth the Corinthians. 1 Cor. 5.2. that they ought to have mourned for the sin of the incestuous person. And David complaineth Psal. 119.53. Horrour hath taken hold upon me, because of the wicked that forsake thy law. 2. They are of a contagious, and infectious nature, and if they be not publicly repented of, they will increase unto more ungodliness, 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 lump? And alas a woeful experience have we of the truth of this, both in this town, and in many other places? 3. They put the whole congregation in danger of God's wrath, and heavy judgments. Did not Achan the son of Zerah (saith Phinehas. Josh. 22.20.) commit a trespass 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? So that you see by these kind of sins, there is an offense 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 confess our sins unto God, and seek reconciliation with him, but we must endeavor to give satisfaction unto men whom we have wronged. To God we can make no satisfaction, to men whom we have offended, we may, we must make satisfaction, yea, without willingness, and desire to do it, there is no hope of finding mercy with God. This is evident by those two Laws, Levite. 6.5, 6. and Numbers. 5.6.8. where God plainly taught his people, that their trespass offering which they brought to him to seek 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 think those laws concerned the Jews only, our Savior himself giveth this in charge, Matthew 5.23, 24. If thou bringest thy gift to the Altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the Altar, and go thy way, first be 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 offense unto? In this case it is not sufficient to approve our repentance and truth of heart to God, we must be willing also, and desirous to appoove it to the congregation and Church of God, that we may say as the two Tribes and half said; Josh. 22.22. The Lord God of God's he knoweth, and Israel be shall know.

Lecture XXXV. On Psalm 51.3. Octob. 3. 1626.

IT followeth that we make some application of this point. For it serveth for the just reproof of three sorts of men. 1. Of such as neglect to do what lieth in them, to bring open shame upon open, and scandalous offenders by detecting them unto such as have authority to censure them. 2. Of such as having authority to censure such offenders, when they are detected, neglect to enjoin them public repentance for the satisfying of the congregation. 3. Of such as being for public offenses, enjoined to give public satisfaction to the congregation, refuse to do it.

In the first of these ranks come to be reproved, not those officers only which every congregation hath, and who stand bound by oath to do this, but many others also. Many are guilty of this sin. This is a point so needful in these days 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 general 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, drunkenness, whoredom, and such like gross sins are more common, and grown to a greater height then ever. Three great mischiefs grow from hence.

First. It maketh the preaching, and professing of the Gospel, odious to Papists, [ 1] and worldly men; As Jacob saith of Simeon, and Levi, Genes. 34.30. Ye have made me to stink among the inhabitants of the land.

Secondly. It hindereth the fruit, and success of all the endeavors, that either [ 2] the state, or other of God's people do use for the good of our Church and nation. Never had nation more experience of the benefit of fasting and prayer, then we have had the last year in the marvelous staying of the pestilence, and this year in the no less marvelous stay of unseasonable weather, and preventing the dearth that was generally feared. But the fasting and prayers of God's people had certainly prevailed much more, had it not been for this, that these foul sins do so much abound everywhere. There be many good things God's people cannot yet obtain; many great evils they cannot yet get removed. Yea, though Noah, Daniel and Job were in this land to fast, and pray for it, it is much to be feared they should not be able to prevail for it, as the Lord speaketh, Ezek. 14.14. And why so? The Lord's hand is not shortened that it cannot save, (as the Prophet speaketh, Esa. 59.1, 2) neither is his ear heavy that it cannot hear, but our iniquities have separated between us and our God, and our sins have hid his face from us, that he will not hear. This huge increase of gross sins everywhere standeth up as a wall of partition between us and our God, that the prayers of God's people cannot fully prevail with him. Though Joshua himself pray for the good success of God's people in their battles against such enemies as were under God's curse, and pray never so fervently, fast and pray, as we see he did, Josh. 7.6.9. yet received he 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.

[ 3] Thirdly, It threateneth grievous plagues to every place, yea, a general and universal destruction to our Church and nation. The plentiful preaching of the Gospel in this land, and the worthy young men that God daily raiseth up in all parts of it, is in it self (surely) an excellent blessing, but when wise men consider what fruits follow the Gospel in all places, they see just cause to fear that this plentiful preaching in such variety, and excellency of the gifts of God's servants is but a sign and fore-runner of some fearful judgment and destruction intended against us. A little before the destruction of Jerusalem, and that whole nation, the Gospel was more plentifully preached then ever before, Mat. 24.14. This Gospel of the kingdom shall be preached to all the world for a witness unto all nations, and then shall the end come. And Revel. 6. before the red, black, and pale horses (which signified the sword, and famine, and pestilence, that God would bring upon the world) went forth; we read 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 rain that falleth oft upon at and bringeth forth thorns and briars, is near unto cursing. There is therefore just cause that we should all take to heart this great increase of all gross sins amongst us. David did so, and we are sure he did no more in it then he was bound to do, Psal. 119.53. Horrour hath taken hold upon me, because of the wicked that forsake thy Law. Phinehas, and all God's people with him did so, Josh. 22.18. Ye rebel today against the Lord, and tomorrow he will be wrath with the whole Congregation of Israel. And mark the reason, verse 20. Did not Achan the son of Zerah commit a trespass 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 men's sins, to lay to our charge the drunkenness, blasphemies and whoredoms committed by other men in the town and country where we live? Considering what Abraham saith to the Lord, Gen. 18.25. Far be it from thee to stay the righteous with the wicked, and that the righteous should be as the wicked that be far from thee; shall not the Judge of all the world do right?

I Answer, God never punisheth any for the sins of others, but when they are some way or other guilty of other men's sins. A man may make himself partaker of other men's sins, though he commit not those sins himself. Be not partaker of other men's sins, saith the Apostle, 1 Tim. 5.22. Yea, we shall find that a whole town, 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. Blood defileth the land, and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it. And again, Deut. 19.13. Thine eye shall not pity him, but thou shalt put away the guilt of innocent blood from Israel. So when the Lord had reckoned up many great sins that were committed by the inhabitants of Canaan, Levite. 18. he bids his people they shall not do so: for by these (saith he verse 25.) the land is defiled. So it is said of the man that would take again the wife that he had once put away, and another man had married her, Deut. 24 4. He may not take her again after that she is defiled for that is abomination before the Lord, and thou shalt not cause the land to sin. The whole town and country you see, may become guilty of a sin which one man hath committed in it. And surely this is a just cause of fear, that we shall all smart for these foul sins committed amongst us, because we have drawn upon ourselves the guilt of these sins, we have made them our own and that five ways especially.

First, By applauding and loving men the better for these sins. He that never [ 1] was drunk in his life, nor ever sware oath, nor committed whoredom, yet if he love them that are addicted to these sins, he maketh himself guilty of these sins; yea, he is more culpable before God for taking pleasure in them that commit these sins, then for committing them himself. Therefore the Apostle maketh this the height of sin, in them that God hath given up to a reprobate mind, Rom. 1.32. They not only do these things, but have pleasure in th • m that do them. But are there any so wicked? Surely there have been such even in God's Church, Mic. 3.2. that hate the good, and love the evil, even eo nomi •• , because they are good they hate them, and because they are evil they love them. And (alas) some such there be still in every place that take great joy and solace in the sins of others, Hos. 7.3. And on the contrary, there are some to whom it is meat and drink, to mock at goodness, Jer. 15.17. I sat not in the assembly of the mockers nor rejoiced.

Secondly, By not shunning but maintaining unnecessary familiarity, and [ 2] friendship with these gross sinners, we make ourselves guilty of their sins. I know a man may converse with them. 1. Upon necessary occasions in the affairs of this life, to buy, and sell, eat, and drink with them occasionally, and be no way guilty of their sins, 1 Cor. 5.10. 2. I know the joining with them in God's service maketh us not guilty of their sins, as some have erroneously conceited. For the faithful continued daily with one accord in the Temple, and worshipped God there, Acts 2.46 though a great number of those that joined with them were Pharisees and Sadducees, 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 be as merry in the company of such as of any other, (as many of you are) doth doubtless make you partakers of their sins. Have no fellowship with the unfruitful works of darkness, (saith the Apostle Eph. 5.11.) but rather reprove them. A companion of fools shall be destroyed, saith Solomon Pro. 13.20. and 2 John 11. He that biddeth him God speed is partaker of his evil deeds. I will not sit with the wicked. (saith David Psal. 26.5, 6. and what followeth) I will wash mine hands in innocence, and so will I compass 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 sin. Jeremiah 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 sins: because they see no man liketh the worse of them for it. If all honest men would shun their company, certainly it would be of great force to make them ashamed of their sins, and so to bring them to repentance: for this is God's ordinance, 2 Thes. 3.14. Have no company with him, that he may be ashamed.

[ 3] Thirdly, If we do not profess and show our dislike and hatred to such sins as far as in us lieth, we make ourselves guilty of them. Therefore Solomon maketh this a note of them that keep 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 bear with them that were evil men. They that do not so, make themselves guilty of their sins, Jacob thought he should have been guilty of the sin of Simeon and Levi, and been esteemed with God as one of their counsel, if he should not have professed his detestation to it, Gen. 49.6. I hate the work of them that turn aside, (saith David, Psal. 10 • .3) It shall not cleave to me. As if he should say, If my heart rise not against such sins, if I should not hate them and show my dislike to them, certainly they would cleave to me, I should become guilty of them. And when the Lord describeth them, that were not partakers in the sins of Jerusalem, and should not be partakers in their plagues, though they lived there, he describeth them by this property, that they did not only inwardly mourn, but cry out exclaim, and protest against the abominations that were done in the midst thereof, Ezek. 9.4. And where is the man that showeth dislike to these foul sins that are committed among us.

[ 4] Fourthly, If we be not troubled and grieved to see and hear of these sins, if we cannot mourn for them, we make ourselves guilty of them. It is noted oft, and commended as a special grace in sundy of God's Saints, that they have been greatly troubled in themselves at the dishonor done to God even by the sins of others. See this in Christ himself, Mark 8.12. See it also in his servants, Deut. 9.18, 19. 2 King. 18.37.19▪ 12. Ezr. 6.3. Psal, 119.1 • 8, • 59. 2 Cor. 2.4. Ier. 23.9. None of us can doubt but that these men did well, and therefore we may be sure that we ought also to be thus affected, and though we cannot attain to that measure of grace that was in them, yet we should endeavor and strive after it. I shown you at the last Fast, that no man ever mourned sincerely for his own sins, & out of a respect to God, that could not mourn for the dishonor that is done unto God by the sins of other men. I say more now, he that cannot grieve for the dishonor that is done to God by the foul sins of others, maketh himself guilty of their sins. Why was not Lot consumed in the destruction of Sodom? though he sinned greatly in leaving Abraham's family, and going to dwell in so wicked a place, yet the righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day today, with their unlawful deeds, as the Apostle speaketh, 2 Pet. 2.8. And why were not the gross sins of Jerusalem immediately before the captivity imputed to the faithful that lived there at that time? They were such as used to sigh, and mourn for all the abominations committed in it, as we have heard, Ezek. 9.4. We read, 1 King. 21.12. of a Fast was proclaimed in Jezreel upon occasion of a foul sin Naboth was charged to have committed there. I know this came from the devilish policy of Jezebel that wicked woman: but surely that pretence of holiness that she then made, argueth it had been a custom in Israel, for God's people when any had sinned among them, in any outrageous and extraordinary manner, to humble themselves in this extraordinary manner, to put away from themselves the guiltiness of such a sin. And if this were ever a just cause for God's people to keep a Fast, how can God's servants wheresoever they live, want just occasion to keep fasts in these days? It is a chief reason (as we have heard) why open and notorious sinners should make open and public acknowledgement of their sins, and profession of their repentance, that the Congregation and people of God whom by their sins they have grieved and offended, might have satisfaction given unto them. But, alas, if there were no other reason for it but this, this public repentance might well enough be (as it is for the most part) quite laid down now a days. For where shall we find a Congregation or any members of it almost that are offended or grieved at these things, that have any need of satisfaction to be given unto them, such a coldness and deadness of heart is fallen upon us, as no dishonor that we see done to God, doth trouble us at all. Well, let everyone of us labor to recover ourselves out of this fearful disease. If we do not grieve unfeignedly for these sins that break out among us, we make them our own. If we can grieve unfeignedly for them, God will not impute them unto us. Many have made scruple to be present in our Church assemblies, where the Minister hath worn a surplice, or used the sign of Cross in Baptism, because they have thought their presence hath been an approbation of these things, and so a partaking in those supposed corruptions. And some there are that do applaud these men in this, and say, they are far honester men then such as disliking these Ceremonies, will yet join in God's worship with our Congregations that use them. But both these are greatly deceived. For admitting these Ceremonies which the Minister doth use to be monuments of Idolatry, and as great corruptions in God's worship, as any man can imagine them to be, admit I say this, yet so long as the worship I go unto, is (for the substance of it) pure, and according to God's ordinance, and such as I am bound by the commandment of God to use, the corruptions and sins which another brings into it, cannot defile it unto me, nor shall be imputed unto me at all, so long as I show my dislike unto them so far as I may, keeping myself within the compass of my calling; and do unfeignedly grieve and mourn for them. This is evident in the example of Elkanah and Anna the parents of Samuel who did constantly worship God in the Tabernacle at Shiloh, when Hophne and Phinehas were Priests there, 1 Sam. 1.3.7 who not only were themselves most wicked men, 1 Sam. 2.22. but did also bring into the very worship of God (as you shall find 1 Sam. 2.13 —16.) such corruptions, and direct violations of the Lord's ordinance as were far greater then (thanks be to God) any of our ceremonies are supposed to be, even in the judgment of them that are greatest adversaries unto them. I pray you therefore hold fast this truth that another man's act (which is not in thy power to hinder) specially in the worship of God (which is not left free to thee to use or not to use) can never defile thee, so long as thou professest thy dislike to it and mournest for it. And that which the Prophet speaketh to them that for some blemishes, and faults they discerned in their wives would put them away, and give them a bill of divorce, Mal. 2.16. The Lord God of Israel saith, that he hateth putting away ; may by good proportion be truly said of this leaving any part of the true worship of God, or any true Church for those corruptions, wherein other men only are agents, not we our selves, The Lord God of Israel saith that he hateth this separation, and never gave the least allowance to it. But in any case nourish in thy heart a sorrow for all such as are corruptions in deed, (specially in the worship of God) and profess also outwardly upon all just occasions 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 lump was in danger to be leavened, because they did not mourn 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 Psalm 51.3. Octob 10. 1626.

[ 5] FOlloweth now the fifth and last way, whereby we make ourselves guilty of all the gross sins committed in the places where we live; and that is by neglecting to do our best endeavor, to bring these scandalous sinners to open shame and punishment for their sins. We read of Eli that the Lord pronounced him guilty of all those foul sins which his sons Hophny and Phinehas had committed, 1 Sam. 2.29. Wherefore kick ye at my sacrifice, and at mine offerings, to make yourselves fat with the chiefest of all the offerings of Israel my people. How could that be? was Eli so profane himself? No, but because his sons did so, and he brought them not to that open shame and punishment which their foul sins deserved, God imputeth their sins to him.

If any man shall object, and say, What it that to us? Eli was a Judge, 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 he restrained them not. He had a calling to do it; but we are no magistrates, we have no power to restrain or punish these lewd persons; we are private men, we have no calling to do it. There are officers that have a calling, and are bound by their oath to present such offenders; let them look unto it. It is through their negligence and default that these sins do so much abound amongst us.

My answer unto this objection, that hath (as you see) great color of reason in it shall co • sist of two parts. 1. I will grant that these officers are indeed in greatest fault or this, and show you reasons why it must be so. 2. I will show 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 [ 1] authority, and to present these infamous persons, if either out of negligence or partiality they wink at any of them, stand guilty of greater sin then they are aware of. This we shall find spoken of as one great cause of the captivity, Ier. 5.28. that they did overpasse the deeds 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 soul be avenged on such a nation as this? See the heinousness of their fault in three things.

[ 1] First, They sin against the place where they live, because they are a chief cause of the increase of those foul 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 expressly teacheth oft in his Law; when he commandeth open punishment to be executed upon open offenders, he giveth this reason for it. Deut. • 9.9, 10. So shalt thou put evil away from among you; and those which remain shall hear, and fear, and shall henceforth commit no more any such evil among you. The sparing of those whom God would have to be punished, is a great wrong to the whole town and country where they live, even a means to bring God's wrath upon it. This is plain, Num. • 5.4. Take all the heads of the people, and hang them up, 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 jealousy. And how can they be punished▪ and brought to open shame, if these officers wink at them, and present them not?

[ 2] Secondly, They sin against the souls of those poor sinners whom they seem most to favor and love. For the bringing of them to open shame, and sp • cially to confess their sin, and profess their repentance publicly, is a means appointed of God to bring them unto repentance, and so to obtain 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. Foolishness 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 truly 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 offenders, they deprive them of the means ordained of God for their repentance, and so for the salvation of their souls. And what love call you this? This is indeed hatred, and not love, Levite. 19.17. He hateth his brother in his heart, that letteth his sin to lie upon him.

Thirdly and lastly, They sin against God, and against their own souls, in [ 3] 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 bind not themselves thereby to do that that is evil, as they did that bound themselves by an oath that they would neither eat nor drink till they had killed Paul, Acts 23.12. An oath must not be Vinculum iniquitatis. 2. When any man hath bound himself by oath to do that that is evil, 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 solemn promise certainly (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 perform 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 be a good man, it is noted to have been his great sin, that he made such conscience of keeping that oath, Mat. 14.9. For we ought not to do anything to the open hurt of those whom God hath commanded us to be a shelter and a covert unto, Isaiah 16.3.4 Hide the outcasts, bewray not him that wandereth, What outcasts meaneth he? Let mine outcasts dwell with thee Moab, be thou a covert to them from the face of the spoyler. Let all men therefore take heed what oaths they take; let no man think himself tied in conscience to do anything that is evil, because he hath bound himself by an oath to do it: but when a man hath bound himself by his oath to do that that is lawful (as to detect, to present to those in authority such as he knows to be offenders) let him take heed how he break that oath. Every lawful oath is a great bond unto the conscience, Numb. 30.2. If a man swear an oath to bind his soul with a bond. David maketh this one of the special marks to know him by that shall go to heaven, Psal. 15.4. He that sweareth to his own hurt, and changeth not. Though after he hath taken his oath he shall perceive that the keeping of it will procure him such enemies as may do him much hurt, yet dareth he not change his mind, but will keep his oath. And Solomon maketh this a special note of a godly man, that he feareth an oath, Eccles. 9.2. which words are not to be understood of private and voluntary oaths only, but chiefly of those oaths that are taken before a magistrate, for they are the greatest and heaviest oaths, a godly man is afraid of such oaths, afraid to take them, and afraid to break them when he hath taken them. See a notable example of this, both in Abraham's servant, who as much as he loved and respected his master, before he would take the oath that his master ministered unto him is careful first to know, and consider with himself whether he might be able to keep it, or no, Gen, 24.5-9 And in those spies that Joshua sent to view Jericho who would not bind themselves by oath to Rahab rashly (though she had saved their lives) till they got her consent to such an interpretation, and to limit it with such conditions, as they might be able to keep it. Josh. 2.17.21. See also an example of this fear to break their oath after they had taken it, Josh. 9.20. And alas if this be a note to know a godly man by, how few godly men have we then in these days? What cause have we to complain with David, Psalm 12.1. Help Lord, for there is not a godly man left? How many oaths are ministered daily to Churchwardens, Constables, jurors, and witnesses, at every Assise, and Sessions, in every Court, Baron, and Leet, in every Commission, whereby men bind themselves to do things that are lawful enough, yea, oft such as tend much to God's glory, and the good of the Common-wealth, and no man regardeth them anymore then the taking up of a straw; they think it is no more then the laying on the hand, and kissing of the book. Tush thinks every man the taking of these oaths is a matter of nothing, all my neighbors have taken them before me, and made no reckoning of them. O but remember, that the holy Ghost saith, he that hath any goodness in him, will fear these oaths. And there is great reason for it. An oath is not to be esteemed of according to the matte • wherein it is taken (which in our account may seem sometime trivial, and small) nor according to the person of the man, unto whom or before whom it is taken (though whatsoever the person be that ministereth the oath unto us, the authority to minister an oath, is derived to him from the supreme magistrate) but according to the greatness, and dreadful majesty of God, in whose name, and before whom in a special manner (for the magistrate is his Deputy, and in his stead, 2 Chron. 9.8.19 6. ( Rom. 13.4. and the judgment and course of justice is the Lord's, Deutero. 1.17.) the oath is given. Therefore an oath (specially taken by a magistrate) is called an oath of the Lord, Exodus 22.11. 1 Kings 2.43. For every oath hath a curse implied in it. And the Hebrew word Alah, that signifieth an oath, signifieth a curse also, an oath with a curse. Therefore it is said of God's people, when they bound themselves by an oath, Nehemiah 10.29. they entered into a curse, and into an oath to walk in God's Law. So Judges 21.18. The children of Israel had sworn, saying, Cursed be he that giveth a wife to Benjamin. When you therefore take an oath (specially before a magistrate) you wish that if it be not true which you speak (in an oath assertory) if you perform not that which you speak (in an oath promissory) God's curse may light upon you and pursue you. And be you sure of this, that if you perform not your part, God will perform his; if you do not that which you bind yourselves to do by your oath, God will bring that curse upon you, which you have wished to yourselves, as he did bring upon the Jews that curse which they wished to themselves, Matthew 27.25. All the people said, his blood be upon us, and upon our children, and his blood (we see) hath lain heavy upon all that people, and nation ever since. When Zedekiah had broken his oath to the King of Babylon, see what the Lord saith of him, Ezekiel 17.15. Shall he prosper? Shall he escape that doth such things? Shall he break the covenant, and be delivered? And verse 18. Seeing he despised the oath, he shall not escape. Know you therefore that these oaths which you make so light account of, will lie heavy upon you one day. They will bring God's curse into your houses, Zacharias. 5.4. I will bring forth the curse saith the Lord of hosts, and it shall enter into the house of him that sweareth falsely by my name; and it shall remain in the midst of his house, and shall consume it with the timber thereof, and the stones thereof. Yea, these oaths so commonly taken, and broken in all places, have brought, and will further bring God's curse upon the whole land Jer. 23.10. Because of swearing, the land mourneth. And thus have I finished the first part of my answer to this objection, and shown you that they that by office and oath are bound to inquire and present to the magistrate these lewd offenders, and do it not, are chiefly guilty of their sins.

But now for the second part of my answer, I say that these are not only guilty of the blasphemies, and whoredoms, & drunkenness, whereby God is daily dishonored & provoked amongst us, but this contagion is spread farther then so, there are very few or none of you that have not this way drawn upon yourselves the guiltiness of these sins, & made them your own, because you have neglected to do that that in you lieth, to bring these offenders to open shame, & punishment. Notable good laws have been made of late years against swearing, breach of the Sabbath and drunkenness, but they do little or no good at all, because nobody will have any hand in detecting these offenders to the magistrate, and in furthering the execution of these wholesome laws, no, though the whole benefit of the penalty do accrue to the poor 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 less moment, and urge the execution of the Law against them, pretending this for the ground of their earnestness against them, that they will not observe the Kings Laws. Some men I say that are so zealous for those laws, have no zeal at all for these Laws that his majesty hath enacted against Idolaters, swearers, refusers to come twice of a Sabbath to Church, followers of lewd sports and pastimes on the Sabbath day, drunkards, ale-houses that keep disorder in them, for these laws (I say) they have no zeal, they like no man the worse for breaking of these laws, they never urge the execution of the law against them. Those are good subjects and good neighbors though they daily provoke God to wrath against the Town, and against the Land. I speak 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 he will esteem more of those Laws that are made for the observation of God's own express commandments, then of those that are made for the observation of the constitutions of men, how lawful or convenient soever they be.

But you will say unto me. What would you have us that are private men to do in this case? What can we do for the punishment of these offenders? What calling have we to meddle with them? Would you have us to be promoters, and enformers? It is an odious thing for a Christian to be a busy-body. Let none of you suffer (saith the Apostle. 1 Peter 4.15.) as a busi-body in other men's matters.

I answer. This is very true, but I require no more of you then you may do, then you ought to do, then you have a calling to do.

First. Every man hath a calling to oppose himself to sin, & to do what he can [ 1] to suppress it, and get it banished, Pro. 28.4. Such as keep God's law, set themselves against wicked men, contend with them, and are willing to show themselves against them. Specially such gross sinners, as by their sins endanger not themselves only, but the whole town where they live. As when a fire is begun in a town that threateneth danger to the whole town, every man hath a calling to do what he can to quench it.

Secondly. Every man hath a calling from God to reprove sin that is committed [ 2] in his sight, and hearing, Levite. 19.17. Thou shalt not hate thy brother in thine heart, thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him.

Thirdly. Every man may, and must, and hath a calling to bear witness (being required) even before a magistrate, against a gross, and incorrigible sinner. [ 3] And he that refuseth to do it, maketh himself guilty of great sin. Leviticus 5.1. If a soul sin, and hegare the voice of swearing, and is a witness whether he hath seen, or known of it; if he do not utter it, then he shall bear his iniquity. If a man should hear the words of treason against the Prince, and not to utter it to some magistrate within four and twenty hours, he becometh guilty of treason himself. And is there no danger think 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 thief, hateth his own soul; he heareth cursing, and bewrayeth it not. Mark in these words. 1. It is a sin to be an ear-witness of blasphemy, and not to be willing to bewray it. 2. That he that doth so, maketh himself partner with that sinner whom he so beareth with. In which respect, God made a law. Levite. 24.14. that all that heard the blasphemer should lay their hands upon his head, before he was to be stoned, as the manner was to do upon the sacrifices that they brought. Why did they so? Surely they did so discharge upon himself the guiltiness of his sin, which otherwise they had contracted by hearing of him, if they had not witnessed against him, and brought him to punishment.

[ 4] Fourthly and lastly. Every man hath a calling to inform against, and complain 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 inform against, and complain of wicked men, either to the minister or to the magistrate, or to any such as have more power then ourselves, to reform or punish them. There were some in Corinth, and in Thessalonica too, that did inform the Apostle of the disorders that were among their neighbors, in those Churches, 1 Cor. 11.18. 2 Thes. 3.11. and he blameth them not for it. And Joseph informed his father of his brethren's faults, Gen. 37.2. Yea, every man hath received a commandment from Christ, to inform 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 tied by office and oath, in doing this, need to fear the odious name of a busy-body, a pick-thank, a tale-bearer, if in doing it he observe these four rules.

[ 1] First. That he be not apt to inform against, or complain of an offenders, for every small fault, but such as are gross, and scandalous, Eccles. 7 21. Take no heed to all words that are spoken.

[ 2] Secondly. That he complain not of any offenders to the Magistrate, till no private admonition, nor other means will prevail, this rule our Savior giveth Matth. 18.15, 16.

[ 3] Thirdly. That he inform not against an offender as a backbiter secretly, but be willing to show himself, and be seen in this duty, as they of the house of Chloe were, when they informed Paul of the disorders that were in Corinth. 1 Cor. 1.11.

[ 4] Fourthly. That he in complaining of a lewd man, seek neither private revenge, nor the hurt, and defamation of the party, but only the glory of God, either in the amendment of the sinner himself, or in the preventing of sin in others by his punishment. For want of this, God esteemed of Jehu (though he were a magistrate, and seemed to show wonderful zeal against the sins of Ahab and Jezebel ) no better then of a murderer, and saith Hosea 1.4. I will avenge the blood of