Lectures Upon Psalm 51

Lecture XXXVII. on Psalm 51.3. Octob. 17. 1626.

THe second sort that are to be reproved by this doctrine are such as having authority [ 2] to enjoin public reap̄tance to scandalous sinners for the satisfying of the congregation, when they are detected & presented unto them, refuse, or neglect to do it. This reproof I will be brief in, because they that offend in this kind, are not here present to hear me. Yet it is profitable for you to hear somewhat of it, that you may take notice of one chief cause why sin so aboundeth everywhere, & be affected with it, and pray heartily unto God for the reformation of this great evil. We see that nowadays this public acknowledgement of scandalous sins in the congregation is almost grown quite out of use. And this fault is imputed by some to our whole Church, & to the discipline of it, but they are to blame, and do great wrong to our Church, that judge and speak so. The Canons of our Church ( Can. 26.) straitly charge every minister, that he shall not in any wise admit to the communion, any of his flock which be openly known to live in sin notorious without repentance. And the book of common prayer, in the Rubric before the communion, commandeth that if any be an open, and notorious evil liver, so that the congregation by him is offended, the minister shall call him, and advertise him in any wise, not to presume to the Lord's table, till he hath openly declared himself to have truly repented, that the congregatiō may thereby be satisfied, which were asore offended. So that you see the laws and discipline of our Church, require that open & scandalous sinners should do open & public repentance, yea give power to the minister to repel & keep back such from the communion that refuse to do it. Where is the fault then, may you say? Surely in the covetoūsnes, & corruption of those officers that are put in trust with the execution, and exercise of the discipline of our Church, who when they seek themselves only, & not the reformation of anything that is a miss among God's people; and by their illegal commutations of repentance, do neglect the use of public repentance in the Church of God. Of such that abuse the trust committed to them by our Church, to their own gain, we may justly complain as the Lord doth, Hosea 4.8. They eat up (that is, feed on, and live by) the sins of God's people, and lift up their soul (as it is in the original, that is, earnestly desire, and long after, for so much that phrase signifieth, as we shall find Ier. 22.27. Deut. 24.15.) unto their iniquities. They earnestly desire, that sin may increase among the people, that so their fees, and gain may increase. See the foulness of the sins of these men in three points.

[ 1] First. They sin against God and his glory, in being a chief cause of the increase of sin in all places, and consequently that religion thriveth not, the best preaching that is doth so little good in any place. When the Lord speaketh of the great care and pains he took to make his Vineyard, and Church fruitful, he saith, Isaiah 5.2. he fenced it, and gathered out the stones thereof. If God's Vineyard have no fence, but every swine, and dog may approach to the holy things of God, to the Sacraments, and privileges of God's people without restraint, if these stones of offense, these scandalous sinners, be not taken out, how should the Lord's Vineyard be fruitful unto him? Certainly the neglect of discipline is the cause, why these stones do multiply as they do, why sin doth so increase in all places. For the hope of impunity hath great force to encourage, and embolden men in sin, Ecclesi. 8.11. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil, and for pecuniary punishment, it hath no such force to reform them and bring them unto repentance, at least to restrain from sin, as the bringing of them to open shame hath. It is open punishment, of which the Lord speaketh so oft in his law, Deut. 22.21.22, 24. (and elsewhere oft) so shalt thou put away evil from among you. And this is noted for a chief use, and benefit of Magistrates, Judge. 18.7. to put to shame for sin. Fill their faces with shame (saith David, Psal 83.16.) that they may seek thy name, O Lord.

[ 2] Secondly, Those that against intent of Law, and Canon, privily compound for men's faults, they sin against the congregation, and Church of God, in depriving it of that right, that by the ordinance of God, is due unto it, namely, that they that have wronged & given offense to it by their sin, should give it satisfaction by their repentance. This right these men spoil, and rob the congregation of. And as the Pharisees taught children to say to their parents that required any relief of them, Mark 7.11. It is Corban ▪ that is to say, a gift by whatsoever thou mayest be profited by me ; as if he should say, I have given to the treasury, and therefore look for no duty from me; so these men teach gross sinners to say to the ministers, and congregations that require satisfaction from them by their public repentance; I have satisfied the Court, and to you I will give no satisfaction at all. If in any other Court of justice it should be said to any that were impleaded for wrong done to any one man in his body, or goods, or good name, give somewhat to the Court, and care not for the party that thou hast wronged, he shall have no satisfaction from thee, all men would cry out, and say, this were extreme wrong and injustice; and is it no sin think we for any man to wrong a whole Church and congregation thus?

[ 3] Thirdly. They sin against the souls of poor sinners, whom by this means, they deprive of a special means appointed of God to bring them to repentance, and so unto salvation. The corruption, and injustice that is done in other courts toucheth but the goods, or good names, or bodies of men; these are called, and should be indeed spiritual courts, but if corruption be used in them, there is merchandise made of the souls of men. And of all covetousness, of all filthy lucre that is most damnable, that is gotten by the sale of the souls of men; as the holy Ghost mentioneth it for the last, and worst of all the commodities, that Antichrist did traffic in Revelation 18.13. He made merchandise of the souls of men. And thus have I done with the second sort of men that are to be reproved by this Doctrine.

The third and last sort, that by this Doctrine of public confession are to be reproved, are such as having sinned publicly, & scandalously, refuse to make public acknowledgement of their sin, and profession of their repentance, when they are required to do it. It is strange to see what pains men will take, yea, what cost and charges they will be at to avoid this. And that not the richer sort only, but even the poorest and basest of the people. Now these poor men in doing thus, offend three ways.

First and chiefly, against the Lord in refusing to give glory unto his name, [ 1] and submitting themselves unto his ordinance. For by confessing our sins even before men, when God would have us to do it, we give glory unto God, as we have heard in that speech of Joshua to Achan, Joshua 7.19. And it is his ordinance, that you should obey them that have the rule over you, and submit yourselves, he meaneth the ministers and governors of the Church. Heb. 13.17.

Secondly, they sin against the Church, and people of God, in refusing to give [ 2] them satisfaction by their repentance, when they have given them offense by their sin. When God's people had but taken offense at Peter, without any just cause of offense given unto them, when he had by the commandment of God gone to Cornelius, and there conversed with the Gentiles, see how that great Apostle doth not scornfully resolve them, and ask them what had they to do with his actions, but is very careful to give them satisfaction, and to recover their good opinion, by showing them at large the reason why he did so. Acts 11.4. It is a perilous sign of an ungracious heart, to make no reckoning what God's people think of him. Do you not know (saith the Apostle, speaking of this very sin, even of making light account of the judgment of God's people. 1 Cor. 6.2.) that the Saints shall judge the world. It is a great means of peace to our consciences, when we can approve ourselves, our repentance, and conversion not unto God and our own consciences only, but unto the Church and people of God, Shew unto them (saith the Apostle, 2 Cor. 8 24. that is to Titus, and the brethren that are with him) and before the Churches, the proof of your love. And (on the other side) it is a great trouble to the heart that hath grace in it, to have the censure, and hard opinion of God's people. So it was to Anna, to be ill thought of by Eli, ô how careful was the poor soul to give him satisfaction, 1 Sam. 1.15, 16. And it was a great trouble to that good woman that poured the box of precious ointment on Christ's head, when she saw that the Apostles were much offended with her for it. Why trouble ye the woman? saith our Savior, Matth. 26.10. And should it not then trouble any such sinner, as hath grieved all God's people in the congregation by his sin, and caused them to think ill of him? Will he not desire, if he have any grace in him, to recover their good opinion by making known unto them his repentance? If thou have given offense to any one of thy neighbors (even the meanest of them) thou art bound in conscience to make him satisfaction, and to seek reconciliation with him, Matth. 5.24. Go thy way, first be reconciled to thy brother, &c. Neither is he bound to think well of thee again, till thou hast professed thy repentance unto him. Luke 17.4. If thy brother that hath trespassed against thee, turn again to thee, saying, I repent, thou shalt forgive him. And are not men much more bound to give satisfaction to a whole congregation whom they have offended, and to seek reconciliation with it, then with any one man? Is the congregation bound, or can it think well of him that hath given public offense unto it, till he turn again unto it, and profess his repentance? This despising of the congregation, and the people of God is a greater sin then most men are aware of. Take heed (saith our Savior, Mat. 18.10.) that ye despise not one of these little ones. What (saith the Apostle speaking of a particular Congregation, 1 Cor. 11.22.) despise ye the Church of God? for the contempt done to God's people thus, resteth not upon them, but reacheth unto Christ himself; as the Apostle plainly teacheth, 1 Cor. 8.12. When ye sin so against the brethren, ye sin against Christ.

[ 3] Thirdly and lastly, These men that refuse to profess their repentance before the Congregation, sin therein against their own souls, and (as the Prophet speaketh in another case, Ion. 2.8.) forsake their own mercy ; that is, the means to assure them that notwithstanding their sins, the mercy of the Lord belongeth unto them. For 1. no man can ever obtain the assurance of the pardon of his sin till he have repented, Luke 24.47. Repentance and remission of sins must be preached in Christ's name. And this repentance must not be such a one as we fancy, and frame to ourselves, but such as God in his word hath appointed, and that is, (as we have heard) that for public sins, we repent publicly. He that refuseth to do this, forsaketh (you see) his own mercy. 2. In the offenses we have done to men, we can have no benefit of Christ's sacrifice for the pardon of them, till we have first endeavored to give satisfaction unto them, whom we have offended. This is plain by that law, Levite. 6.5. and by the speech of our Savior, Matt. 5.24. Leave there thy gift before the Altar, and go thy way, first be reconciled to thy brother, and then come, and offer thy gift. He then that refuseth to satisfy the Congregation that he hath offended, and to seek reconciliation with it, doth in this respect also forsake his own mercy, and barreth himself from having benefit by the sacrifice of Christ. Thus have I shown you how heinous the sin of these men is, now let me endeavor to remove the main impediment that keepeth men from this duty; and that I will do briefly, and so conclude.

I could be content to do this, but that it will be such a shame and reproach unto me. Can any man, that hath the spirit and heart of a man in him be willing to make himself a gazing and laughing stock to a whole Congregation? And surely it is lamentable to see how the devil, who made men impudent and shameless, when he tempted them to sin, overwhelmeth them, and stoppeth their mouths with shame, when they should confess their sin, and so find mercy with God. Certainly this is Satan's work, and till God be pleased to deliver men from the power of Satan, it will never be better with them. But as it is said of the man that was possessed with a dumb spirit, Luke 11.14. When the devil is once gone out of them, the dumb will speak, and speak so freely and frankly in the acknowledgment of their sins, that men will wonder to see it.

I answer. 1. It will be no reproach unto thee at all. 2. If it were, yet must thou be willing to do it.

[ 1] First, It will be no increase of shame or reproach to thee at at all. For. 1. hereby thou publishest not thy sin (which is the only true cause of shame, man never knew what shame meant, till sin entered into the world, Gen. 3.7.10.) nor makest it open that was secret before, but thy repentance only; and that is a work of God's grace, no matter of shame, but of glory. The spirit of glory and of God resteth upon you, saith the Apostle, 1 Pet. 4.14. Indeed ungracious men are ashamed of nothing so much, as of religion, to be thought to have any piety or grace in them; but what a height of wickedness is this? Certainly religion will be a glory to him that hath it. O ye sons of men (saith David Psal. 4.2.) how long will ye turn my glory into shame? 1. Admit some lewd men will mock thee for it, all good men will esteem the better of thee for it. When God's people saw Paul's repentance, they never reproached him for his former blasphemies, but glorified God for it, as he speaketh, Galat. 1.24. Yea, there is more joy in heaven (where God and Christ, and the elect Angels, and the blessed spirits are) over one sinner that repenteth, then over ninety nine just persons that need no repentance, as our Savior himself assureth us upon his word, Luke 15.7.3. It is not possible thou shouldest loose any credit and reputation by obeying God, and so honoring him. Who thinketh the worse of Moses, or David, or Peter, or Paul for the foul sins that they were guilty of? And who is the author of all true credit and reputation, even with men? Is it not the Lord. Both riches and honor come of thee, saith David, 1 Chron. 29.12. and Psal. 33. Thou ô Lord art my glory, and the lifter up of my head. And God hath bound himself with promise that no man shall loose but gain reputation and credit by serving him and doing his will, 1 Sam. 2.30. Them that honor me I will honor ; especially that no man shall loose credit and estimation, by humbling and taking shame upon himself in the way of unfeigned repentance; as our Savior promiseth upon occasion taken from his speech of the humiliation of the Publican, Luke 18.14. He that humbleth himself shall be exalted.

Secondly, I answer, that admit thou couldest not thus publicly confess [ 2] thy sin, but it would make thee ridiculous, and bring a perpetual reproach and infamy upon thee, yet should not this stay thee from this duty. For 1. thou canst never have assurance thou hast truly repented that thy heart is truly changed and turned unto God, till thou canst deny thyself, and prefer the honor of God before thine own credit with men. If any man will come after me (saith our Savior, Luke 9.23.) let him deny himself. While we are so far in love with ourselves, our own reason, our own will, our own pleasure, or profit, till we can cross ourselves, in that that is so dear unto us, as our credit is, and with the four and twenty Elders, Reu. 4.10. cast down our crowns before the throne of God, and at his feet, till we can say with David 2 Sam. 6.22. I will yet be more vile then thus, and will be base in mine own sight, we can never know what true repentance meaneth. 2. Thy peace with God, the peace of thy conscience, is more worth then thy credit with all the men in the world. Take the blessed Apostle for an example in this point who having spoken Phil. 3.4—6. of many privileges he had to glory in, that tended greatly to gain him credit in the world, professeth verse 7, 8. he counted them all loss, that is, he was contented to loose them all for Christ. For whom (saith he) I have suffered the loss of all things, and do count them but dung that I may win Christ. Certainly thy credit will be a loss unto thee, but thou shalt be a greater looser by the bargain, if for love of it, thou loose thy peace with God. O how hard penance will many of the poor seduced Papists endure to pacify their consciences (they will go bare foot and bareleg to Tyburne, &c.) and yet it is but a false peace that is gotten that way, all their labor is spent upon that that satisfieth not, as the Prophet speaketh, Isaiah 55, 2. And shall we be unwilling to cross ourselves a little in submitting ourselves to that course of repentance which God himself hath prescribed, and which will therefore certainly procure to our hearts that peace of God which passeth all understanding, as the Apostle speaketh, Phil. 4.7?

Lecture XXXVIII. On Psalm 51.3. Octob. 31. 1626.

IT followeth now that we proceed to the third and last kind of confession which we are to be exhorted unto, from the example of David, if we desire to find mercy with God as David did; we must above all things be willing and ready to confess our sins unto the Lord himself. Of all the three kinds of confession that have been commended unto us in the example of David, this is the principal, this all God's people must strive to make most conscience of. This is that kind of confession of sins, that God's Saints have most practiced, and found comfort in. I acknowledged my sin unto thee, (saith David Psal. 32.5.) I said I will confess my transgressions unto the Lord. I will arise (saith the prodigal Luke 15.18) and go to my father, and will say unto him, Father I have sinned against heaven, and before thee. This is the confession which the holy Ghost in Scripture doth most urge, and commend unto us, and for one word he speaketh of the other two kinds, he speaketh twenty of this. Which is worthy to be observed, that even by this one point we may discern, how contrary the doctrine of the Church of Rome is unto the doctrine of the spirit of God in the holy Scriptures: For what is that confession of sins that the Papists speak so much of in all their Catechisms, which they urge as a matter of so great necessity, which they call a Sacrament, which they make one of the three essential parts of true repentance, without which they say no man can receive absolution and remission of his sins, nor entrance into the kingdom of heaven? Surely it is not the confession of sins that is made unto God, but that which is made in the ears of a Priest; unto which they ascribe all this. And though they cannot deny but that inward confession of our daily sins unto God is good, yet neither do they account it sufficient for any man's salvation, nor do they urge it as a matter of so great necessity, or profit as the confession of sins to a Priest is.

[ 1] Now of this confession of sins that is made unto the Lord, there be two kinds. For, first we confess our sins unto God both in our public prayers ordinary, and extraordinary that we make in the Congregation, and in our private prayers likewise both ordinary and extraordinary. And this confession of sins made unto God thus, is (doubtless) both profitable and necessary to be used, for it is a principal part of our prayer, comprehended under the name of supplication, ( 〈 in non-Latin alphabet 〉 ) 1 Tim. 2.1. and enjoined us in the fifth petition of the Lord's prayer, Mat. 6.12. as that indeed that maketh all the rest of our prayers the more acceptable unto God. This is that kind of confession that is mentioned by Nehemiah 9.2 and enjoined by Ezra 10.11. with this in our Liturgy (according to the direction of the holy Scripture) we begin our public prayers, and all God's people that desire the benefit of the prayers of the Congregation, should make conscience of this, to come so soon to the Church, that they may join with the Congregation even in that.

[ 2] Secondly, There is a confession of sins that we make unto God in secret, when we have none other witness of it, but the Lord himself. And this is that which our Savior chiefly commendeth unto his people, under that direction which he giveth us, Mat. 6.6. When thou prayest, enter into thy closet, and when thou hast shut to the door, pray to thy father which is in secret ; and verse 18. Shew thyself to fast and to be humbled for thy sins to thy father which is in secret. And this is that confession of our sins unto God, which we must labor to bring our hearts unto, and even to exercise ourselves unto it, according to that phrase of the Apostle, 1 Tim. 4.7. Exercise thyself unto godliness. All other outward exercises of mortification, as fasting, and setting tasks of devotion unto ourselves, of reading so much, saying over so many prayers, confessing of our sins to a Priest, have no such force as this, to bring our hearts either to mortification or comfort, but are like those bodily exercises of which the Apostle speaketh, 1 Tim. 4 8. Bodily exercise profiteth little.

Now for the further enforcing of this exhortation, and working in us all more conscience of this duty of confessing and bewailing our sins in secret unto God. 1. I will give you certain motives to provoke you unto it. 2. I will show you some helps and means whereby you may be enabled to do it. And the motives shall be but three. 1. From the necessity of this duty. 2. From the conveniency of it. 3. For the fruit and benefit that is to be reaped by it.

And first for the necessity of it. We know that all men, the civilest yea the [ 1] holiest man that is, is bound to make confession of his sins to God. So did Nehemiah, Neh 15. and Daniel, Dan 9.5.7.8. If we (saith the Apostle 1 John 1.8.—10.) say we have no sin ; that is, (as is plain by the antithesis that he maketh verse 9.) if we cannot in our prayers to God find in our selves sins to confess unto him, we deceive ourselves and the truth is not in us, yea, we make him a liar, and his word (whatsoever profession we make of it) is not in us ; that is, in our hearts we receive it not, we believe it not. Yea, no man can have hope God will pardon his sin, till he can bring his heart to confess it unto God; nor have so comfortable assurance of the pardon of any sin, that he never yet particularly confessed and accused himself of before, as he may have of the other. For the promise of mercy (at least of the comfortable assurance of mercy from God) is made upon this condition. Return thou backsliding Israel, saith the Lord, ( •• re. 3.12, 13.) and I will not cause mine anger to fall upon you, for I am merciful saith the Lord, only acknowledge thine iniquity. This is plain in that prayer Solomon maketh for God's people that should be in captivity. 1 King. 8.47.—50. If they shall bethink themselves and repent, and make supplication unto thee, saying we have sinned and have done perversely, we have committed wickedness, then hear thou their prayer, and forgive thy people that have sinned against thee. And thus runneth the promise also, 1 John 1.9. If we confess our sins, he is faithful and just to forgive us our sins. If we confess them we have assurance of the forgiveness of them, but not else. Now every man hath some personal and particular si • s, that cannot be confessed in any of the prayers that we make with others, either in public or private. If any other man be our mouth to God, he cannot confess them, because he knoweth them not, 1 Cor. 2.11. What man knoweth the things of a man, but the spirit of man that is in him? If we ourselves do conceive the prayer, we will not (neither is it fit we should) discover it before others, at least not aggravate it by the circumstances of it; as we shall hear it is fit we should do. There is therefore a necessity we should do it in secret.

The second motive is from the conveniency of it. For we make confession [ 2] of our sins in secret unto God, much more effectually then any other way we can do. And that in two respects.

First, We may pour out our hearts more fully and freely unto God in [ 1] secret, then we can do in the presence of any other man. For we are all of us apt to think, that if we should in a particular manner utter and express how vile wretches we are before those that love us, and think best of us, they would never think well of us again while we live, but account us rank hypocrites. And indeed it may be so they would. In which respect we read Zach. 12.12. that the husband should mourn apart, and the wife apart, they should not disclose their sins one to another. But there is no such thing to stay or hinder us from being free, and open hearted in secret. For 1. we can say no worse by ourselves then the Lord knoweth already, better then ourselves; according to that speech of David, Psal. 69.5. O God, thou knowest my foolishness, and my sins are not hid from thee. and 139.2, 3. O Lord thou understandest my thought afar off, thou compassest my paths and my lying down, and art acquainted with all my ways. 2. We may be sure he will not like the worse, but the better of us for confessing and opening of our sins unto him, if we accuse our selves he will be the readier to absolve us. According to that we have heard, 1 John 1.9. If we confess our sins, he is faithful, and just to forgive us, and 1 Cor. 11.31. If we would judge ourselves, we should not be judged. Ye people (saith David, Psal. 62.8.) pour out your hearts before him; God is a refuge for us. As if he had said, ye have no cause to fear, or be ashamed to open your hearts to him, the more you can lay to your own charge, and accuse yourselves of, the more ready you shall find him to be a refuge and a comfort unto you. There is no cause of fear for an humbled soul to go to him. Will he plead against me with his great power? (saith John 23.6.) no, but he would put strength in me. James 1.5. He giveth to all men liberally, and upbraideth not.

[ 2] The second respect, wherein the conveniency of secret confession may appear is this. That we may in secret use more helps of voice and gesture, and confess our sins, and make our complaint against ourselves with more expressions of grief, then we can do in the presence of others. A man that would be ashamed to shed tears before men in the acknowledgment of his sins, may be bold to do it before the Lord. As Job speaketh of himself, Job 16.20. Mine eye poureth out tears (that is weepeth abundantly) unto God. Thus did Jacob when he was alone, Hos. 12.4. And I tell you, even this maketh our confession of sins the more effectual with God, when we can do it with tears. As appeareth by that speech of God to Hezekiah, 2 King. 20.5. I have heard thy prayer, and seen thy tears. And this second respect may seem to have moved David when he fasted and prayed for the child, to go in to do it 2 Sam. 12.16. and both other of God's servants, and our blessed Savior himself too, make choice of a secret place for their devotions. So did Elisha, 2 King. 4.33. So did Peter, Act. 10.9 So did our Savior, Mar. 1.35. They knew they might have more liberty for voice and gesture and tears there, then they could have had in the company of men.

[ 3] The third and last motive that may provoke us unto this duty, is the consideration of the fruits and benefits that are to be received by it. And those are two principally.

First, This will give a man far greater assurance of the truth and uprightness of his heart, when he can confess and bewail his sin in secret unto God, [ 1] then any confession of his sin in the presence of others is able to do. This is one of the arguments whereby Job proveth himself to have been no hypocrite (as his friends charged him) because he had not been wont to cover his transgressions from God, as Adam did, not to hide them in his bosom, but had been wont freely and ingeniously to confess them unto God Job 31.33. This argueth there is no guile in the spirit when a man can acknowledge his sins unto God, and confess his transgressions unto him, Psal. 32.2, 3.5. And our Savior persuading his disciples to take heed of hypocrisy in performing religious duties, prescribeth this for an antidote to preserve them from it, to learn to make conscience of doing them in secret, Mat. 6.5, 6. Be not as the hypocrites, for they love to pray in open places, where they may be seen of men, but thou when 〈◊〉 prayest enter into thy closet. For it is strange to see how far an hypocrite may go in performing religious duties in the presence of others; as our Savior there showeth, they love to pray (saith he) standing in the Synagogues. They will seem to show great delight and zeal in good duties so long as they have men to be witnesses of it. Yea in this very point of making confession of their sins before men, hypocrites and graceless men have gone very far. Pharaoh did this to Moses and Aaron sundry times, Exod. 9.27. and 10.16. and Saul unto Samuel, 1 Sam. 15 24.30. (auricular confession unto a Priest you see a rank hypocrite may make) and Judas made confession of his sin before the Priests and Elders publicly in the Temple. Yea, to the party he hath wronged an hypocrite will be able to confess his sin, as Saul did to David, 1 Sam. 24.17, 18. and 26.21. But of none of these you can read, that ever they could go to God in secret and pour out their hearts before him. So that you see this is one benefit a man shall receive by it, it will give him a comfortable assurance of the sincerity & uprightness of his heart before God.

Secondly. It will give great assurance to a man of mercy from God, in the pardon of his sins. God's people have been wont to find as great ease to their consciences by confessing their sins to God, as ever stomach that was sick, and oppressed did by casting up the meat that offended it; or sore that was impostumated by giving vent to the filthy matter, that put it unto pain. David professeth of himself, Ps. 119.25, 26. that when his soul cleaved to the dust (that it was quite cast down, and dejected, as one foiled, and wounded by his enemy, and ready to give up the Ghost) he took this course to relieve himself, and found comfort in it, he declared his ways unto God, and he heard him. And in another place having spoken of his own experience in this case, how he being in extreme anguish of mind, and unable to find case any other way, by betaking himself to this course, found comfort, and assurance of mercy from God, Ps. 32.5. I acknowledged my sin unto thee, and mine iniquity 〈◊〉 I not • id. I said I will acknowledge my transgression unto the Lord, and thou forgavest the iniquity of my sin. He inferreth thereupon, ver. 6. For this cause shall everyone that is godly pray unto thee ; that is, everyone that is godly that is truly humbled for his sin shall be encouraged by my example, to seek the same way for mercy that I have done And what followeth? Surely to the floods of great waters, they shall not come nigh unto him. As if he had said, He that taketh this course, let his afflictions and sorrows be never so great, he shall not be overwhelmed with them, he shall be sure to find comfort in them. And it cannot otherwise be, but they take this course must needs find comfort in it, for God hath bound himself by promise to it, Pro. 28.13. H • that confesseth and forsaketh his sins shall find mercy. 1 John. 1.9. If we confess our sins, God is faithful, and just to forgive us our sins, and to cleanse us from 〈◊〉 unrighteousness. So John 33.27, 28. 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. Yea, he hath bound himself by promise to his people, that though they be never so much oppressed, & burdened in their minds either with the sense of their sins, or with any judgments that for their sins are fallen upon them, though they even pine away in their iniquity, as he speaketh, Lev. 26.39. (foretelling the case his people should be in, in the time of their captivity) yet saith he ver 40.42. If then they shall confess their iniquity, and the iniquity of their fathers, with their own trespass which they have trespassed against me, and that also they have walked contrary unto me, then will I remember my covenant. And as these promises are made to all God's people that can confess and complain of their sins unto him, so specially to such as can acquaint themselves with God, and accustom themselves to do this in secret, according to that speech of our blessed Savior, Mat. 6.6. Pray to thy father which is in secret, and thy father which is in secret will reward thee openly, and ver. 18. Shew thyself to fast, and to be humbled to thy father which is in secret, and thy father which is in secret, shall reward thee openly. I speak not thus much to encourage any hypocrite that is apt to bless himself in his profane neglect of praying with his family, and of joining with God's people in prayer either ordinary or extraordinary, and say, though I do not join with others in these duties, yet I use to pray, and confess my sins in secret unto God upon my bed, & that is the best of all. For to these I say as our Savior doth, Mat 23.23. This ought ye to do, and not to leave the other undone. And if thou didst indeed of conscience towards God, & in a conscionable manner pray in secret, & cenfesse thy sins in secret, thou wouldst also join with God's people in these duties, because God hath as well commanded the one as the other. For whosoever shall keep the whole law, & yet offend in one point, is guilty of all, I am. 2.10 But I have spoken all this to so many of you as fear the Lord, that use to pray and confess your sins with your families, and join with God's people in the public confessions that are made in the congregation, do so still in God's name, but rest not in that; learn to do this duty in secret also; get thee into thy closet to do this; yea, if thou have no place private enough in thine house to do it in, do as young Isaac did, Gen. 24.63. and our Savior, Luke 5.16. get thee into the field sometimes to do it; Do as David did, Psal. 22.2. in the nights upon thy bed. And when thou art alone, pour out thy heart unto God, lay open thy sins before him in particular, and aggravate them with the circumstances, whereby they are made more heinous, work thy heart to do it with sorrow, and with tears, seek ease to thy heart, and comfort this way, when thou art in greatest heaviness, remember the promises God hath made, to show mercy to them that can do so, stay thy faith upon them, expect the performance of them, and challenge it as his hand, and doubtless thou shalt find comfort in it.

Lecture XXXIX. on Psalm 51.3. Novemb. 7. 1626.

NOw it followeth, that we proceed unto the means, whereby we may attain unto this grace. And those are five principally.

[ 1] First. He that would be able to confess his sins aright unto God, must seek knowledge, and understanding in the word of God, without which no man can tell what is sin, and what is not, Rom. 3.20. By the Law cometh the knowledge of sin, and Eph. 5.3. All things that are reproved, are made manifest by the light. And though there be light sufficient in nature to discover unto us some sins, specially in the outward breaches of the second table, Rom. 2. • 5. The work of the Law is written in their hearts, their consciences also bearing witness, and accordingly accusing, or excusing them. Yet are there two defects in that light. 1. It will not discover to us all our sins; nay there be many foul sins, and such as of all other most provoke God against us, which the natural man cannot discern by that light to be sins. The way of the wicked is as darkness (saith Solomon, Pro. 4.19.) they know not at what they stumble. That which Paul saith of concupiscence, the root of all sin, may be said of many other, Rom. 7 7. I had not known lust (that is to say, not to be sin) unless the Law had said, thou shalt not covet. 2. Those sins that it doth discover to us, it doth not discover them effectually, so as to humble us, and drive us to God thereby, but either dimly by the halves, so as they never affect or trouble us. As our Savior speaketh, Pro. 10.23. It is a sport to a fool to do mischief, or else to make us inexcusable, and overwhelm us with despair, as Genesis 3.8. But that knowledge of sin that is effectual to humble us, and drive us unto God's mercy-seat, cometh not by the light of nature, but only by the word. It is that only that doth so convince a man of sin, and manifest to him the secrets of his heart, as maketh him fall down on his face, and worship God, as the Apostle speaketh, 1 Cor. 14.24, 25. In which respect Paul saith, Rom. 7.7. I had not known sin, but by the Law : As if he should say, I had not known sin effectually (for doubtless, he did by nature know many sins) or to my good and comfort, but by the Law. The word is a lamp unto our feet, and a light unto our paths, as David calleth it, Psalm 119.105. It is a glass that will discover unto us, what manner of men we are, James 1.23, 24. Let us therefore even for this cause, desire not only to live where we may have this light, but to increase also in the knowledge of the Word. Let us therefore make this use of the light we live in, and use the word as a glass that we may know our sins better, the more light we have, the better we may discern what is amiss about us. It is made the property of a wicked man to hate the Word for this, and refuse to come at it, because it discovereth to him his sins, John 3.20. Everyone that doth evil, hateth the light, neither cometh be to it, lest his deeds should be reproved. And on the contrary, it is said of everyone that hath grace, that he loveth the Word the better, even for this cause, John 3.21. He that doth truth (that is, practiseth what he knoweth, and maketh conscience of his ways) cometh to the light, that his deeds may be made manifest

Secondly. He that would be able to confess his sins unto God aright, must observe his own ways well, & bethink himself well before hand, or when he doth [ 2] ought, whether it be lawful or no. He that never mindeth nor regardeth what he doth, whether it please God or no, how should he ever know his sins, or confess them aright unto God? We are therefore oft commanded to set our minds and hearts upon that we do. Pro. 4.26. Ponder the path of thy feet, & Hag. 1.5. Consider your ways. And the godly man is described by this property, Pro. 14.15. The prudent looketh well to his going. Yea, this is spoken of, as a special mean, and help unto repentance, Ps. 119.9. Wherwith shall a young man cleanse his way? By taking heed thereto, according to thy word ; & ver, 59. I thought on my ways, and turned my feet unto thy testimonies. And on the other side, this is made a chief cause (why men commit many sins, and never see them, nor are troubled with them, that they go rashly on in their ways, & at all adventures) Keri, Levite. 26.21. that they never consider what they do, Esa. 1.3. that they despise their ways, regard them not; as if they should never be called to account for them, Pro. 19.16. And yet as light account as thou makest of them, know, God will reckon with thee for them one day, Matt. 12.36. If men would think and consider what they do, it would either keep them from doing evil, or when they had done amiss, they would be able to discern it, and make their peace with God. Solomon saith of the wise man, Eccl. 2.14. that his eyes are in his head. and in your worldly businesses, when you buy or sell, or do any work in your calling, you will mind that you go about, that you receive no hurt by your carelessness and want of taking heed. O that we could learn to be as wise for our souls, to mind, and set our hearts upon everything we do, least we offend God by it. This is required of us, not only in our recreations, and in the ordinary affairs of our calling, but even in the services we do unto God Take heed how you hear, saith our Savior, Luke 8.18. Take heed to thy foot (saith Solomon, Eccle, 5.1.) when thou enterest into the house of God. As if he had said, Mark what thou dost, and consider, whether thou perform thy service to God as thou shouldest do, and be more ready to hear, then to offer the sacrifice of fools, for they consider not that they do evil. As if he should say, this is the cause why most men offer such foolish sacrifices unto God, they consider not what they do.

Thirdly. He that would be able to confess his sins unto God aright, must use [ 3] to take a daily account of himself, and of his ways. This examination of ourselves, we find oft prescribed in the word, as a special means, and help to bring us unto true repentance, Lamentati. 3.40. Let us search, and try our ways, and turn again unto the Lord. Psalm 4.4. Tremble, and sin not, examine your own heart upon your bed. And on the other side, the neglect of it, is mentioned as a chief cause, and sign of impenitency, Jeremiah 8.6. No man repented him of his wickedness, saying, what have I done? And as this examination of ourselves is profitable, and necessary, so the oftener we use it, the more profitable it will be. Three notable benefits we shall receive by it, if we would accustom ourselves to use it every day. 1. It would be a good means to bridle us, and restrain us from sin, when we considered this with ourselves, this I must account with God, and mine own conscience for before I sleep, As the daily thinking of the general account we must one day come to, is most effectual this way, as is plain in that speech of the Apostle, 2 Corinth. 5.10, 11. so would the thought of this particular account we bring ourselves to, do us great good also. 2. It would free us from the fear of sudden death, which may befall any of us, and we would be prepared for it, when we suffer no sin to lodge with us all night, that we have not repented of. Watch ye therefore (saith our Savior, Mark 13.35, 36.) for ye know not when the master of the house cometh, lest coming suddenly, he find you sleeping. When a man hath made his peace with God, he may sleep quietly, he need not fear death. Psal. 4 8. I will both lay me down in peace, and sleep. 3 By this means a man may remember his sins, and the circumstances of them much better, and so, more fully, and effectually confess them unto God. Whereas, if we suffer ourselves to run long upon the score, we shall be apt to forget much, and not be so sensible as when our sins were fresh in memory. In this case we may say as Job. 13.12. (though he speaketh it there in another sense) our memories are like unto ashes.

[ 4] Fourthly. He that would confess his sins in an effectual manner unto God must not only observe, and call himself to an account for his daily sins, which happily will not much affect him, but keep in mind, and call oft to remembrance his old sins, & such as he hath most foully offended God by in times past, that he may renew his repentance for them Deut. 9.7. Remember, and forget not, how thou provokedst the Lord to wrath, in the wilderness. Thus doth David remember the sins of his youth, Psal. 25.7.

[ 5] Fifthly and lastly. He that would fully and effectually confess his sins to God, must beg grace, and help of God to do it. For we have heard, it is a singular gift, and grace of God, to be able to confess our sins aright. James 1.17. Every good gift is from above. Therefore Job beggeth this of God, Job 13.23. How many are mine iniquities and sins? make me to know my transgression, and my sin.

Lecture XL. On Psalm 51.3. Novemb 14. 1626.

IT followeth now, that we proceed unto the second use and that is for direction, to try whether we have yet attained to this grace or no. And this is surely an use of as great profit, and necessity as the former. For if we will call to mind, and consider 1. What promises God hath made to them that can confess their sins aright. 2. That no man can have assurance, and hope to obtain pardon of his sins, till he confess them. 3. How far many hypocrites have gone in making confession of their sins, as we have seen in the examples of Pharaoh, and Saul, of Cain and Judas ; it cannot be, but it will work in us a desire both to learn how we may confess our sins in such a manner, as we may not loose our labor in it, and how we may try and discern, whether we have gone any further in this duty, and attained to more grace this way, then ever any hypocrite was able to do. Now there be five properties whereby a sincere confession of our sins may be differenced, and distinguished from that which is counterfeit.

[ 1] First. The sincere confession of sins is particular. Concerning this first property, three cautions must be premised, to prevent the mistaking of it.

[ 1] First. That may be a good confession of sins, which is made in general words, so that the heart of him that maketh it, do therein particularize with God. Such was that of God's people in their public fast, 1 Sam. 7.6. We have sinned against the Lord. And that of the Publican, Luke 18.13. God be merciful to me a sinner. These words were very general, but the great affection wherewith they were uttered, doth argue, that in their heart, and feeling [ 2] their confessions were particular, though in words they were not. Secondly, it is not possible for the best man in his confession, to reckon up unto God, and mention all his sins particularly Who can understand his errors? saith David, Psalm 19.12. and 40.12 They are moe in number then the hairs of our [ 3] h • ad. Thirdly, For hidden and unknown sins, a general confession may suffice to give a man comfort, and assurance of the pardon of them; as we may see in that prayer of David, Psal. 19.12. Cleanse thou me from secret faults. Yet doth this remain a certain truth, that one special property to distinguish the sincere confession from the counterfeit, is this, that it is particular, & so is not the other. And this will appear to you in four points. 1. All men are bound to do their best endeavor to know, and find out their most secret sins, that so they may lay them open in particular unto God. This is plain by that speech of the Prophet, Lam. 3.40. Let us search and try our ways. What needs that, but to find out sins that are unknown or forgotten? And in that speech of Elihu, speaking of a sinner humbling himself in confession of his sins, Job 34.31, 32. Surely it is meet to be said unto God, that which I see not, teach thou me. All men should beg this of God, to discover to them their secret and unknown sins. 2. The more particular a man can be in the confessing of his sins, the more of his sins he can confess against himself, the more comfort he may have in his confession. It is with us in our dealing with God in this case, as it is in the clyent or patient, that dealeth with his Lawyers or Physician for counsel, the more particularly (we know) that a man dealeth with his lawyer, in laying open his case unto him, and with his Physician, in discovering his disease unto him, the more good he may receive from him, yea, the concealing of someone circumstance from them, may oft times tend to a man's undoing. Even so it is in our laying open our sins unto God, the more particular we can be, the better it will be for us. This is plain by that direction the Lord gave to the high Priest in the confession he was to make of the people's sins, upon the day of atonement▪ Lev. 16.21. Aaron shall lay both his hands upon the head of the live goat, the sacrifice (that was to bear & take upon him all the iniquities of God's people, as it is said ver. 2. a most lively figure of Christ and of the sufferings which he endured in his soul for our sins) and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins. 3. Unless we can in our confessions, mention some particular sins, wherein we have offended God, we shall never be able to perform this duty feelingly, and to the purpose. See this in that commandment God giveth to his people for confession, and the manner of it. Jer. 3.13. Only acknowledge that thou hast transgressed against the Lord thy God, and hast scattered thy ways to the strangers under every green tree ; as if he had said, confess thine idolatry. See this property also in the confessions of God's people, commended to us in the holy Scripture, Judges 10.10. We have sinned against thee, both because we have forsaken our God, and also served Baalim. And 1. Sam. 12.19 We have added to all our sins, this evil to ask us a King. In this manner also did David confess his sin in the time of the great plague, 1 Chron. 21.17. Is it not I that have commanded the people to be numbered? even I it is that have sinned. 4. and lastly. Though it be profitable for us (as we heard the last day) when we would humble our souls in the confession of our sins, to call to mind, and confess unto God some of our most heinous sins. As Paul did, 1 Tim. 1.13. & at many other times. I was a blasphemer and a persecutor. Yet (that we may be particular enough in our confession) it must not content us to do so, but even those sins that seem smallest, as our worldliness, peevishnes, aptness to surmise, & speak evil of others, passionatnes, choler, evil thoughts, formality in religious duties, & such like) must also be remembered, confessed and bewailed before God. David's heart smote him, 1. Sam. 24.5. even for cutting of the skirt of Saul's garment. Cain could confess (when God had charged him with it) & cry out upon his murder, & say his iniquity was greater then could be pardoned, Gen. 4.13 but his hating & envying of his brother, because he had more grace then himself, his formality & want of faith, & feeling in the offerings he brought to God, that he could not confess or complain of. So could Judas confess & cry out of his gross & capital sin. Mat. 27.4. I have sinned in betraying innocent blood, but his covetousness, & his hypocrisy in coming with a bad heart to the Lord's passover, which were the roots of the other, he could not confess & complain of. And indeed men's carelessness in smaller sins, is a great cause why God giveth men over unto foul, and grosser sins, Ps. 19.12, 13. Cleanse thou me from secret faults keep back thy servant from presumptuous sins, let them not have dominion over me; then shall I be upright, and I shall be innocent from the great transgression.

They therefore that though they can say and confess in gross, and general, that they are sinners, yet cannot in particular say how or wherein they have sinned but are like to Nebuchadnezzar Dan. 2.5. that could say he had dreamed and was troubled with it, but what his dream was he could not tell; may justly suspect their confession not to be sincere but counterfeit.

[ 2] Secondly, The sincere confession is free, and full without all desire to cloak or to extenuate, and minse his sin. See this property also laid open in three points.

[ 1] First, The true confessor doth so lay open the heinousness and odiousness of his sins, as it may appear, that he thinketh basely and vilely of himself for them. I am vile saith Job 40.4. See this in Solomon's prayer, 1 King. 8 47, 49, 50. If they shall say, we have sinned, we have done perversely, we have committed wickedness (as if they should say, ô we cannot express how heinous our sins are) then hear thou their prayer, & forgive them. Such a confession was Paul's, Acts 26.10, 11. Many of the Saints did I shut up in prison, when they were put to death I gave my voice against them, I punished them oft in every Synagogue, and compelled them to blaspheme, and exceeding in madness against them, I persecuted them (going beyond my commission) even unto strange cities, and 1 Tim 1.15. Of whom I am the chief. As if he had said, No man's [ 2] sin is so great as mine was. Secondly, To this end he weigheth the circumstances whereby his sin is aggravated, and the heinousness of it increased. Thus did Daniel, Dan 9.5.6. We have sinned and have committed iniquity, and have done wickedly, and have rebelled, neither have we hearkened to thy servants the Prophets. As if he had said; we have sinned against great means of grace. So Ezech. 9.7—9. in his confession aggravateth their sins by this circumstance that they had been committed against manifold experiments they had had both of the severity, and also of the mercy of the Lord. So it is said of Peter, Mar. 14.72. that weighing that with himself he wept. He could never have brought his heart to be so deeply affected with and humbled for sin, if he had not weighed with himself the circumstances, whereby it was aggravated. No more can any of us certainly, unless we take the like [ 3] course. Thirdly and lastly, The true confessor presenteth himself before God as one that standeth wholly at his mercy, and judgeth himself worthy of the curse and hatred of God for his sin. It becometh us when we go to God to confess our sins, to come before him as Benhadad's servants did unto Ahab, 1 King. 20.32. they came to him with ropes about their necks as men judging themselves worthy to die. Thus did Daniel make his confession, Dan. 9.7. O Lord righteousness belongeth • nto thee but unto us confusion of faces. As if he had said, thou art righteous in all that thou hast done against us, yea, if thou shouldest confound us forever, thou shouldest be righteous in that also. So did the prodigal confess, Luke 15 21. Father I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.

Now in this second property the hypocrite is also (for the most part) grossly defective; for even when he seemeth most humbled, and most willing to confess against himself his wickedness, yet hath he a desire to hide somewhat to cloak and extenuate his sin, and with the unjust steward, Luke 16.6. for an hundred to set down fifty. Though he can confess himself to be a sinner, yet that he is an heinous sinner, or in any great danger for any sin that he is guilty of, that he cannot believe. Sundry conceits he hath whereby he is apt to keep his sins off from coming to near his heart, or lying too heavy upon it. Some few of them I will name unto you. 1. Though I be a sinner (saith he) and have my faults, yet am I not so bad as such, and such, I thank God. This conceit spoiled the Pharisee, Luke 18.11. God I thank thee I am not as other men are. 2. Though I be a sinner, (saith he) alas, I cannot help it, it is my nature, I am flesh and blood as well as others, I am not the first that did so, neither shall I be the last; who is it that doth not sin, and for this he is apt to pervert the Scripture to his own destruction, James 3.2. In many things we offend all. 3. Though I have foully fallen sometimes, yet I thank God it was not out of any disposition or liking I had in myself to that sin, it was company that drew me to it. Thus said Adam even to the Lord himself, Gen. 3.12. The woman whom thou gavest me drew me to it. 4. and lastly, If he can lay the fault nowhere else, he will to extenuate his sin, lay it upon the devil, as Eve did, Gen. 3.13. The Serpent beguiled me, and I did eat. Whereas indeed, our sin is our own, and nobody in so much fault for it, as ourselves. James 1.14. Every man is tempted when he is drawn away of his own lusts, and enticed. From within (saith our Savior, Mark 7.21.) out of the heart of men proceed evil thoughts, adulteries, &c. But let us all take heed of this subtlety of Satan, and of this deceitfulness of sin, and whensoever we go to confess our sins unto God, let us remember what is said, Pro. 28.13. He that covereth his sins, shall not prosper.

Thirdly, Sincere confession is hearty, it is made with feeling and affection, [ 3] and is not verbal and formal only. When we confess our sins to God, we must work our hearts to do it with feeling, with hearts touched and troubled with sense of sin, with shame and sorrow and indignation of heart against ourselves for our sins. O my God (saith Ezra, Ezr. 9.6.) I am ashamed and blush to lift up my face to thee, for our iniquities are increased over our heads. So the Publican in that confession which our blessed Savior giveth such testimony unto, Luke 18.13. for shame would not so much as lift up his eyes to heaven ; and in indignation against himself smote upon his breast. So did Job 42.6. I abhor myself, and repent in dust and ashes. The true confessor feeleth his sin to be a burden to his conscience. Mine iniquities (saith David, Psal. 38.4) are as an heavy burden, too heavy for me to bear.

And surely this grief of heart for sin even without words, is a more effectual confession in the sight of God, then all the most excellent words in the world, without an humble heart. Such as was Mary Magdalens, of whom it is plain by Christ's answer to her, Luke 7.48. He said unto her thy sins are forgiven, that she had confessed and complained of her sins, yet spake she never a word, but wept and sobbed abundantly, verse 38, And on the other side, this is that that maketh the confessions the hypocrite doth make of his sins odious unto God; yea, that maketh the confessions most of us make, utterly fruitless and uncomfortable unto us, that they are verbal only, and from the teeth outward, our hearts are not at all affected with that we say. We declare our iniquities often unto God (as David said he would do, Psal. 38.18.) but we leave out the other, and I will be sorry for my sin. And what man would not think himself mocked, and scorned by him that had done him wrong, and will pretend a desire of reconciliation, and confess the wrong he had done him, but without all show of sorrow for it?

Fourthly, The sincere confession is holy, and honest, joined always [ 4] with an unfeigned hatred of sin, and resolution to forsake it. The true confessor doth as heartily desire to be disburdened and delivered from the power and dominion of his sins, as from the sting and punishment of them. Mark this in the confession that good Shecaniah maketh, Ezra 10.2, 3. We have trespassed against our God, and taken strange wives, now therefore let us make a covenant with our God to put away all these strange wives. See this also noted by Elihu in the description that he maketh of a true confessor that humbleth himself before God, Job 34.31, 32. Surely it is meet to be said unto God, I have borne chastisement, I will not offend anymore, that which I see not, teach thou me, if I have done iniquity I will do no more. This is also very observable in that antithesis that Solomon maketh, Pro. 28.13. The covering of sin, and not confessing it, is enough he saith to bring God's curse upon a man, he that covereth his sin, shall not prosper : but the confessing of sin is not enough to obtain mercy from God, he that confesseth and forsaketh them, shall find mercy.

And on the other side this doth greatly discover the hypocrisy of most men, in the confessions they make of their sins to God. 1. They confess them but they forsake them not; they return with the dog, (as the Apostle speaketh, 2 Pet. 2.22.) greedily to those very sins which they seemed to loath and cast up. Thus did Saul, he confesseth his sin against David sundry times, and that with tears, 1 Sam. 24.16, 17. and yet Chap. 26.2. he pursueth him again as eagerly as ever he did. 2. Yea, many a man emboldeneth himself to sin the more freely, even by this because he is persuaded that by confessing his sin, (as the drunkard by his vomiting) he shall be eased of all, and freed from the burden of his sin. This is the confidence that the dissolute Papist putteth in his confession, and I would that none did so but they. Surely the Lord in his justice doth use to punish an hypocritical confession of sin this way, even by giving men up to sin with more greediness after it, then they did before. See an example of this in Pharaoh. Ye read of an ample confession he made of his sin, Exod. 9.27. but verse 34. of the same Chapter, you shall find he became worse after that confession then ever he was before, he sinned yet more (saith the text) and hardened his heart, he and his servants.

[ 5] Fifthly and lastly, The sincere confession is filial, and groweth not from slavish fear but from love to God, and hope of his mercy. He goeth to God in confession of his sin not as the felon to the Justice, who knoweth if he confess, he shall die for it; but as the sick man to the Physician, who by laying open his grief unto him, looketh for health and comfort by it. Thus did Daniel in that large confession he maketh, Dan. 9.9. To thee O God belongeth mercy and forgiveness, though we have rebelled against thee. Thus did Shecaniah, Ezr. 10.2. We have transgressed against our God, and have taken strange wives, yet now there is hope in Israel concerning this thing. So the prodigal, though he had so despised and provoked and forsaken his father as he had done, yet goeth in this manner, and with this affection of heart unto him, Luke 15.18. I will arise, and go to my father, and will say to him, Father I have sinned. And indeed it is the spirit of grace only that maketh us able to supplicate, and confess, and humble ourselves in a right and kindly manner. As you may see, Zach. 12.10. I will pour upon them the spirit of grace, and of supplications, and they shall look upon me whom they have pierced, and they shall mourn.

On the other side, If a man never confesseth his sins but when it is extorted from him by some judgment of God, by fear of death, and damnation; like the traitor that will confess nothing but upon the rack; though he cry never so much out of his sin then, (as you shall hear some on their death beds do) it is a shrewd sign that it is but counterfeit. Thus did Pharaoh as we have heard. Thus did cursed Balaam when he saw the Angel stand before him with a drawn sword, Num. 22.34. cry out, I have sinned. 2. If a man confess never so much against himself, and aggravate his sin, yet if he conceive not of God as of his father, if he have not hope of mercy, his confession is counterfeit. So was Cain's, Gen. 4.13. And so was that of Judas, Mat. 27.4,

Lecture XLI. On Psalm 51.3. Novemb. 28. 1626.

NOw followeth the second part of the verse, the thing that moved David thus to confess his sin, & to make supplication to God for the pardon of it. My sin (saith he) is ever before me. Where we must observe. 1. That his sin was ever in his eye, he could not avoid the thinking of it, nor put it out of his mind, night and day, at home, and abroad, at all times, and in all places, it was ever before him. 2. That it represented it self unto him now, not as it had done before, but in the true proportion, in that shape as it troubled & disquieted his heart, and gave him no rest till he had got further assurance of the pardon of it. This he expresseth thus, in another place, Psal. 38.17. My sorrow is continually before me. It was before him as a matter of sorrow. And Ps. 38.3. There is no rest in my bones, because of my sin. And as a thorn in a man's joint will force him to seek to some that may get it ont, so did his sin here, by vexing, and disquieting his heart, drive him to God to confess and seek pardon of it. 3. That his sin did thus represent it self unto him, and trouble him, after God had pardoned it, and reviled so much to him by Nathan the Prophet. The Lord hath put away thy sin (saith Nathan to him, 2 Sam. 12, 13) thou shalt not die. 4. and lastly, How came this to pass? Surely his conscience being awakened by the ministry of Nathan, did ever and anon, lay his sin in his dish, and put him in mind of it, dogd him, and met him in the face, whither-soever he went, and would give him no rest, till it had driven him to humble himself before God, and to get further assurance of the pardon of it. Now from these points thus observed, in this speech and example of David, we have this to learn for our own instruction.

That they that have truly repented, cannot easily forget their sins, but are apt to think oft of them, and to be much troubled for them. See the proof of this.

First. In the general profession, the Church maketh, Esa. 59.12. Our sins testify [ 1] against us for our transgressions are with us ; whither-soever we go, whatsoever we are doing, they are ever with us.

Secondly. See it in sundry particulars, Job professeth of himself, Job 13.26. [ 2] that the Lord made him to possess the sins of his youth, he could not leave thinking of them, and being troubled with them And of David we oft read, not in this place only, but in sundry other places, that he was oft in this case, his sins were ever in his eye and thought, • sal. 38 3.—and 40.12.—and 25.7, 11, 13.

If any shall object, that these examples prove not the point, for these men were in trouble of mind, who are apt to think more of their sins, then they should do.

I answer, That even with such as God hath been reconciled unto, and who have had a comfortable assurance their sins have been pardoned, it hath been thus, their sins have been ever before them, they could not forget them See this in Paul, who though he knew he had obtained mercy and pardon of that wrong he had done to God's people before his conversion, as himself professeth, 1 Tim. 1.13, 14. yet was that sin all the days of his life ever fresh in his memory, and would not out, and therefore ever and anon, he doth take occasion to speak of it, Acts 22.4, 5 — 26.10, 11. 1. Cor. 15.9. Gal. 1.13. Ephes. 3.8. 1 Tim. 1.1 • . When the Lord upon their repentance doth pardon the sins of his people, their sins are then quite blotted out of his debt-book, as the Lord speaketh Esa. 43.25 and cast behind his back, Isaiah. 38.17. he remembereth them no more, Jer 31.24 but though they be pardoned, that blotteth them not out of their remembrance, nor causeth them to cast them behind their own backs, but they keep them • ti • l in mind, and cannot forget them for all that. So the Lord saith of his people, Ezekiel. 16.60, 61. that when he shall have stablished with them an everlasting covenant, then they should remember their ways, and be ashamed. and Ezekiel 36.27, 28, 31. when he had said verse 27, 28. I will put my spirit within you, and ye shall be my people, and I will be your God, he addeth verse 31. Then shall ye remember your own evil ways and your doings that were not good, and shall loath yourselves in your own sight for your iniquities.

If any shall yet object. The sins of David and Paul, and of those people that Ezekiel speaketh of, were heinous and gross sins, no marvel though such stuck long in their minds, and were before them. But it followeth not from thence that all God's people should have their sins in their remembrance always, and be troubled with them.

I answer, That it hath been thus not only with such as have been guilty of gross sins, but even with them that have lived most unblameably, their sins have been much in their mind, and have been ever before them, they have thought of nothing more, nor have been troubled more with anything then with their own sins and corruptions. Take two examples for this. 1. John the Baptist, who though he had the work of grace begun in him sooner then any mere man we can read of, and were sanctified in his mothers belly, Luke 1.44. As soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy ; yet were his sins and corruptions ever before him, he was never without sight and sense of his sins, or else he would never have said unto Christ as he did, Mat. 3.14. I have need to be baptized of thee. 2. Paul even after his conversion, had his sin ever before him, and was much exercised with the sight and sense of his corruptions, as you may see in that large complaint he makes, Rom. 7.15. What I would that do I not, but what I hate, that do I ; verse 18. I know that in me (that is in my flesh) dwelleth no good thing ; and verse 23. I see a law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin ; and verse 24. O wretched man that I am. You see all God's people of all sorts, such as have been in affliction of mind, and such as have had most comfortable assurance of God's love, such as have been guilty of gross offenses, and such as had lived most unblameably, yet all of them have known sin by themselves, and have much thought of their corruptions, and been troubled with them.

Now if we shall inquire into the grounds and reasons of this, we shall find three causes of it.

The first is their own conscience which God hath set in the soul, to be 1. A faithful register to record all our doings, and is therefore compared to a book Reu. 20.12. 2. To be a faithful witness against us, Rom. 2.15. 3. To be a controuler and censurer of us, to rebuke and scourge us for our sins. So it was said that David's heart smote him diverse times, 1 Sam. 24.5. 2 Sam. 24.10. I speak not of all the offices of conscience, but of those that concern this matter in hand. Now though every man hath this faculty placed in his soul; and most men are never troubled with their sins, though they have more sins recorded in those books then God's servants have, the difference ariseth from this, that the consciences of most men are senseless and feared, as the Apostle speaketh, 1 Tim. 4.2. but the consciences of God's people are sanctified, as Paul saith of himself, 2 Tim. 1.3. Heb. 13.18. and the image of God according to which they were first created is renewed in it, to do the offices that God placed it in the soul for; their conscience is wakeful and quick sighted, and tender as the apple of the eye. This we shall see in David, his conscience was so wakeful, that the least knock would awaken it, so soon as Nathan came to him, and knocketh at his heart, though he had lain asleep so long, yet his conscience wakeneth presently, and he crieth out, 2 Sam. 12.13. I have sinned. So soon as Gad came to him with a message from God about the numbering of the people, his conscience awakened presently, and smote him for it, 2 Sam. 24.10. And so was it with Peter, the very look of Christ wakened his conscience, Luke 22.60, 61. And as the regenerate man's conscience is wakeful, so it is quick sighted, and tender also, and can see, and be troubled with that another man will not; as we see also in David, 1 Sam. 24 5.

The second cause of it is, that they are more subject to affliction then other men, and it is an usual effect of affliction to bring men's sins into their remembrance that they had forgotten before. As we see in the brethren of Joseph, whose troubles in Egypt brought the sin which they had committed against him twenty years before, as fresh into their remembrance as if it had been but newly committed, as you shall find, Gen. 42.21. So it appeareth by our Savior's speech to the sick of the palsy, ( Mat. 9.2. Son be of good cheer thy sins be forgiven thee ) that his sickness brought his sins to his remembrance.

The third and last cause of this, is the Lord himself, he hath the chief hand in this; it is he that keepeth the sins of his people ever in their eye, and remembrance, and will not suffer them to forget them. It was the Lord that awakened the conscience of David hereby sending Nathan unto him, 2 Sam. 12.1. It was the Lord that awakened the conscience of Peter by looking back upon him, Luke 22.61. It was the Lord that made Job to possess the sins of his youth. Job 13.26.

And why dealeth the Lord thus, with those whom he most dearly loveth, that of all the people in the world they see most sins in themselves, and are most troubled with them, he setteth their sins ever in their sight, and putteth them in mind of them?

Surely he doth this in much love, Psal. 25.10. All the paths of the Lord are mercy and truth unto his own people. He seeth this to be good and profitable for them many ways. Six principal benefits there are that God's people receive by it.

First, It reneweth and encrreaseth their repentance. David did unfeignedly [ 1] repent of his adultery and murder, so soon as ever Nathan had dealt plainly with him, as we have heard, 2 Sam. 12.13. and yet after that for many years God followed him with many grievous judgments, as he threatened 2 Sam. 12.10, 11. and thereby did ever and anon bring those sins into his remembrance, and put him in mind of them that he might repent better, and more deeply for them. This reason the Lord giveth, Ezek. 20.43. There shall ye remember your ways, and all your doings wherein ye have been defiled, and ye shall loath yourselves in your own sight, for all your evils you have committed. And this is certainly one great benefit that cometh to us by the remembering of our old sins. For we are all far short in repenting of them in that measure as we ought; and according to the measure of our repentance shall our comfort and the assurance of the pardon of our sins be in the end. As they that sow in tears, shall reap in joy, Psal. 126.5. Sound repentance and sorrow for sin will bring sound joy; so proportionable to a man's seednes shall his harvest be; plentiful repentance will bring plentiful joy; a scant repentance, scantness of comfort.

Secondly, By this means God keepeth us humble, and low in our own eyes, and preserveth us from pride, and too good a conceit of ourselves. Thus [ 2] dealt the Lord with blessed Paul, 2 Cor. 12.7. Left I should be exalted above measure through the abundance of the revelations, there was given unto me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. And what was this thorn in the flesh, the messenger of Satan? Surely some inward corruption that Paul felt in his own heart, which Satan stirred up in him. And why did God discover this corruption of his heart unto him? why did God keep him so long in the sight and sense of this his corruption? he prayed thrice (that is many times) to get it removed, and could not. He telleth us (and repeateth it twice in that verse as a thing worthy to be observed) Lest I should be exalted above measure. This use the Church professeth she made of it, Lam. 2.19, 20. Remembering mine affliction, and my rebellions, (as Montanus, and Leo Iudae render the word) the wormwood and the gall, that is, the bitterness and sorrow that I found in it, my soul hath them still in remembrance, and is humbled in me. And surely this is no small benefit we get by being well acquainted with our sins, and thinking much of our own corruptions. We are all to apt if we be a little better in birth, or in gifts, or in riches, or in beauty, or in knowledge, or in profession then others▪ to be proud of it. O what Lucifers would we be, if the Lord should not now and then cast our own dung into our faces, and effectually discover to us our sins? Surely God doth us in this a great favor, as he did unto Paul : for nothing would make our souls more odious unto God then pride, nothing more amiable in his eyes then humilty will do; according to that of the Apostle, James 4.6 God resisteth the proud, and giveth grace to the humble.

[ 3] Thirdly, By this means God maketh his servants fly to the throne of grace, and breedeth and nourisheth in them an appetite, • n hunger and thirst after Christ in the word and Sacraments, and maketh them to prize his favor in Christ above anything in the world. The proof of this we see here in David, what made him here to fly to God, and to cry to him so earnestly for mercy? Why, he telleth us here in the text, his sin was ever before him. This effect had the knowledge and sense of sin in Paul at his first conversion, when Christ had discovered his sin unto him, though it were in a most terrible manner, it drave him to seek mercy of God by prayer, as Christ told Ananias, Acts 9.11. Go to him, for behold he prayeth. And indeed none but they that have an effectual knowledge and sense of sin, will go to God with any constancy or fervency of spirit. How few, and how cold and formal will our prayers be if we have no sense of our sins? When David had said, Psal. • 4.17. The righteous cry and the Lord heareth them, he telleth in the next words, ver. 18. who be those righteous ones, that use thus to cry unto God in their prayers, that is to say, those that are of a broken heart and contrite spirit. This hunger and thirst after righteousness our Savior mentioneth as a natural effect, and consequent of that poverty of spirit, and mourning for it, that is in his people, Mat. 5.3.—6. This was that doubtless that made Paul set such a price upon Christ, to count all things but dung that he might win Christ, that he might be found in him, that he might know him and the power of his resurrection, as he professeth of himself, Phil. 3.8.—10. This was that that made David to thirst, and long after God's Sanctuary and ordinances as he did, Psal. 27.4. he made this his only suit, and 42.1, 2. he crieth out, my soul panteth after thee, O God, my soul thirsteth for God, for the living God, when shall I come and appear before God. These men (as you have heard were much exercised with the sight and thought of their sins and corruptions, and this is certainly an inestimable benefit to have our stomach and appetite to this food preserved in us. For so our Savior saith of such, Mat. 5.6. that they are in a happy case, and giveth such a reason of it, as may put all out of doubt: for they shall be satisfied.

[ 4] Fourthly, By this means God maketh his people heartily and unfeignedly thankful for his mercy in Christ; able to relish the sweetness that is in it; which none can do, but they that have a sound sight and sense of their own sins and corruptions. This made Christ so dear and sweet to that poor woman, Lu. 7.38. She washed his feet with her tears, she wiped them with her hair▪ she kissed them, she anointed them ; surely she loved Christ so dearly because many sins were forgiven her ver. 47. her sins were still fresh in her remembrance. This we may also see in the holy Apostle, who when he had mentioned at large the knowledge and sense he had of his own corruptions, Rom. 7. • 5. he suddenly breaketh forth in these words, I thank God through Jesus Christ our Lord. As if he had said. O wretched man that I am, so full of sin & corruption, what would become of me, were it not for Christ? What cause have I to praise God for his mercy in Christ, for showing any respect unto me, for preserving, and upholding of me? So when he calleth to mind his old sin, 1 Tim. 1. see how he taketh occasion thereby to magnify the mercy of God towards him, 1. In the beginning of his speech, verse 12, 13. I thank Christ Jesus our Lord, for putting me into the ministry, who was before a blasphemer, and a persecutor. 2 In the conclusion of his speech, ver. 17. Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory, forever and ever, Amen.

Fifthly. By this means, God keepeth his children in awe, and maketh them [ 5] fearful to sin, by setting their sins they have formerly committed before them, and giving them an effectual sight and sense of them. The Apostle maketh this a fruit, and effect of godly sorrow, 2 Cor. 7.11. This very thing that ye have been sorrowful after a godly sort, see what care it hath wrought in you. Certainly the man that hath a true knowledge, and sense of his sins, will be afraid to sin again, the burnt child will dread the fire. On the other side, a man that is past feeling (hath no sense of sin) will be ready to give himself over unto lasciviousness, to work all uncleanness, even with gredines, as the Apostle speaketh, Eph. 4.19.

Sixthly, and lastly. The Lord by this means, maketh his people charitable, and [ 6] pitiful towards their brethren that do offend, and keepeth them from cruelty, and rigor in censuring of others. He that is well acquainted with the corruption of his own heart, will be far from judging any one to be an hypocrite, or void of grace, because he seeth many frailties and failings in him, Speak evil of no men (saith the Apostle, Tit. 3.2, • ) but show all meekness to all men, for we ourselves were sometimes foolish and disobedient, deceived, serving divers lusts and pleasures. And our Savior telleth us, Mat. 1.5.3. that the cause why hypocrites are so apt to judge, and censure others, even for-motes they spy in them, is because they discern not the beams that is in their own eyes.

Lecture XLII. On Psalm 51.3. Decemb. 5. 1626.

IT followeth now, that we proceed to the uses that this Doctrine serveth unto. And they are principally two, 1. For exhortation, and 2, For reproof. And for the first. The use of exhortation. It serveth to persuade us, that we would be afraid of sin, and take heed of it. This is certainly a duty that we all need oft to be put in mind of, and exhorted unto. It would be a matter of unspeakable use and benefit unto us, if we could be afraid of sin. We shall never be able to keep ourselves from the danger of any sin; till we can esteem of sin, as of a mortal enemy, and be afraid of it. The godly man is described by this property, Eccle, 9.2. that he feareth an oath, he is afraid of sin. Now there is great force in this Doctrine, to persuade us to be afraid of sin, and to take heed of it. Even the consideration of the after-thoughts we shall one day have of our sins, and the trouble that our own consciences will put us unto for them. The force that there is in this Doctrine to persuade us unto this duty, will appear to us in four points.

First. Our conscience will be apt to bring our sin into our remembrance, to [ 1] set it before us, and to accuse us for it Though we sin never so secretly, & could be most certain, that it should never bring us to any shame or punishment in this world, yet can we not be secure from the accusation of our own conscience, we cannot be certain we shall never hear of it again. When we have done with our sin, it will not have done with us, but when the pleasure of it is quite gone, we know not how soon, nor how oft our conscience will be apt to bring it into our remembrance, to lay it in our dish, & upbraid us with it. Thus we see it did with David here; his sin (he saith) was ever before him. Thus it did (as we heard the last day) with Joseph's brethren, twenty years after their sin was committed, Genesis 42.21. Thus it did with Job, 13.26. he possessed the sins of his youth.

[ 2] Secondly. Our conscience will be apt, not only to bring our sin into our remembrance, but also to smite us, and wound us for it. So it is divers times said of David, 1 Samuel 24.5 and 2 Samuel 24.10. that his heart did smite him. When our sin is thus brought into our remembrance, and set before us by our conscience, it will appear unto us in another fashion, and shape, then it did before, when we first knew it. When it first came unto us to tempt, and allure us, it came like a friend, and did look amiably, and pleasantly upon us. It promised us great pleasure, or great advantage, if we would yield unto it. Sin deceived me (saith Paul, Rom. 7.11.) and so slew me. But when it shall be brought again by our conscience into our mind, and set before us, it will appear unto us, as an enemy, and a tormentor, and the sight of it will be grievous, and terrible unto us. It is therefore fitly resembled by the harlot Solomon speaketh of. Proverbs 5.3, 4. The lips of a strange woman, drop as an honey comb, there is the first coming of sin, when it cometh to tempt, and allure us, but what followeth? Her end is bitter as worm-wood, sharp as a two edged sword. There is the second coming of sin into our mind, when it cometh to accuse, and torment us. It is like unto those locusts John saw in his vision, and whereby he doth testify, and represent the Popish fryers, and Jesuits, Reve. 9.7.8.10. Their faces were as the faces of men, and their hair, as the hair of women. There is the shape that sin appeareth in, when it first representeth and offereth it self unto us; but their teeth were as the teeth of Lions, and they had tails like unto Scorpions, and there were stings in their tales. There is the latter coming of sin, and the bitterness, and anguish it will put us unto, when our conscience shall set it before us, and accuse us of it. And certainly, no pain or anguish in the world in comparable to that, which the strokes, and wounds of the conscience will put a man unto. A wounded spirit who can bear? Pro. 18.14. To have unquietnes at home, to have her unquiet with thee, that is continually with thee at board and in bed, is justly esteemed one of the greatest miseries in this life. Solomon compared it. Pro. 19.13. to a continual dropping, that will wast the hardest stone in the world. But to have our own conscience brawl, and exclaim, and be unquiet with us, is a misery unspeakably greater then the former can be. O then, let us be afraid to sin even in this respect, because our conscience will be so apt to fall out, and be unquiet with us, if we do; so apt to cast it in our teeth, to accuse, yea, to smite, and wound us for it,

[ 3] Thirdly, The time when our conscience will begin thus to set our sins before us, thus to rebuke, to check, and wound us for them, or when it hath once begun, when it will make an end, or in what degree, or measure it will do it, no man but God alone, that setteth it a work doth know. This kind of affliction (as all other is) is compared to a cup, or potion. Mark. 10.39. Ye shall indeed drink of the cup that I drink of. Now this cup the Lord keepeth in his own hana (as it is said. Ps. 75.8.) & he poureth out of the same, Every man shall drink of this cup, when the Lord seeth good to minister it, and he shall drink of it in that measure, as the Lord shall see good to appoint. But no man hath cause to look for any long truce with his conscience, or that i will give him any long day. If thou dost not well (saith the Lord to Cain. Gen. 4. • ) sin (that is the punishment, and sting of sin) lieth at the door, that is, is near, even at the door as the same phrase is rendered, Mat. 24.33.

Fourthly, and lastly. There is no comparison between the pleasure or profit [ 4] that any sin can yield us, and the anguish, and pain which our conscience will put us unto, when it shall accuse and smite us for it. 1. The pleasure, and joy that sin yieldeth us, is but overly in the fa • e, rather then in the heart; as the Apostle speaketh, 2 Cor. 5.1 • . There is no soundness in it, it is mixed for the most part with inward gripings, Pro. 14.13. Even in laughter the heart is sorrowful. But the sorrow, and anguish that our conscience will put us unto, when it accuseth, and smiteth us for si • , ô that is a soaking and deep sorrow, It is bitter, and reacheth unto the heart, as the Prophet speaketh, Jeremiah. 4.18. 2. The pleasure or profit that any sin can yield us, is but momentary, and of very short continuance. That made Moses make so light account of all the pleasures of sin, because he knew they endured but for a season. Heb. 11.25. They are therefore compared Eccl. 7.6. to the crackling and blaze that thorns make under a pot. But the sorrow that sin will bring us unto, when our conscience shall charge us with it, is durable, and no man knoweth how long it will last. That sin that may be committed in an hour, or in far less space, may cost a man deep sorrow and grief of mind all the days of his life after. For a conclusion therefore of this first duty, that from this doctrine we are exhorted unto, certainly if we could rightly consider of this work of our conscience, how apt it will be when God shall awaken it, to bring our sins to our remembrance, in this manner as you have heard of, it would make us afraid to sin. See the truth of this in three notable examples The first is of Job. My righteousness (saith he Job 27.6.) I hold fast, and will not let it go ; yea, he professeth ver. 3, 4. All the while my breath is in me, and the spirit of God 〈◊〉 in my nostrils, my lips shall not speak wickedness, nor my tongue utter deceit. And why so? My heart shall not reproach me so long as I live. As if he had fail, I will not give my conscience occasion to brawl with me; whatsoever I do, I will have care to keep peace there. The second is of Abigail, that wise and gracious woman, who persuadeth David, not to revenge himself of her husband Nab • l, by this argument, 1 Sam. 25.30, 31. It shall come to pass, when the Lord shall have ap • ointed thee ruler over all Israel; that this shall be no grief to thee, nor offense of heart unto my Lord, either that thou hast shed blood causeless, or that my Lord hath avenged himself. As if she had said, if thou shou'dst do it, thy conscience will be apt one day to check, and smite thee for it, even when thou shalt be King, and in thy greatest pomp; do it not therefore, that thou mayst prevent the accusation of thy conscience. The third is of Paul, who giveth this reason, why he was so afraid of every sin, whether it were against the first or second table, even the care he had to keep his conscience clear, and quiet. Act. 24.16 Herein do I exercise myself to have always a conscience void of offense towards God, and towards men. And so much of the first use that this Doctrine serveth unto.

Secondly, it serveth for reproof of such as never think of never are troubled with any of their sins, they could never say as David doth here, my sin is ever before me. Of this sort, the world is full in all places. Observe the truth of this in three degrees.

First, the greatest part of men were never troubled in their mind for any sin in all their lives; yea, the greatest sinners are of all men least troubled in mind for [ 1] sin. They are not in trouble (saith the Psalmist, Psal. 73.5.) as other men. Nay their conscience is so senseless, so fast asleep, as nothing will waken it. Such thundering Sermons they oft hear, as one would think, might break the rockiest heart that is, and yet they never stir these men. But they are like Judas, who though he heard Christ so speak of his sin, as made all his fellows exceeding sorrowful, Mat. 26.22. though he heard him so particularly apply his speech, as he could not choose but understand he was the man he meant; for our Savior said, John 13.26. He it is to whom I shall give a sop, when I have dipped it, and when he had dipped the sop, he gave it to Judas. And when he asked Christ as the rest had done, Master is it I? Christ said unto him, Thou hast said. Mat. 26.25. Though he had heard Christ with his powerful voice denounce that fearful woe against him, Mat. 26.24. Woe unto the man by whom the son of man is betrayed, it had been good for that man if he had never been borne. Yet did not all this move him one whit, but he became worse, and worse after all this, John 13 27. After the sop Satan entered into him. And alas, how many have we that are like to Judas in this point? No sermon will move them, nay the Lord oft times layeth such strokes upon them, scourgeth them with such afflictions, as one would think might pierce the most seared conscience in the world, and bring their sins unto remembrance, and yet you shall see these men when they are most vexed with pains and diseases in their bodies, with troubles and perplexities in their outward estate, yet as quiet in their consciences, as free from all remorse and trouble of mind for sin, yea as confident of God's love toward them in Christ as the holiest man in the world. So God speaketh of Israel, Hos. 8.2, 3. When they had cast off the thing that is good, and for that cause the enemy the Assyrian should pursue them, yet even then in that great affliction they should cry unto God, My God we know thee. Certainly this is the case of many a man, no afflictions will awaken their consciences even upon their death beds, you shall not be able to perceive that any of their sins do trouble them, but even (as Job speaketh Job 21.23.) they are wholly at ease and quiet, that is wonderfully quiet in their conscience. The strong armed man keepeth the palace (as our Savior speaketh Luke 11.21) and all his goods are in peace.

[ 2] Secondly, Nay many, though they can be content in general to confess that they and all men are sinners▪ yet can they not discern any particular sin to charge themselves withal, and if any other man should charge them with it, they would be ready to justify themselves as Ephraim did, of whom the Prophet speaketh, Hos. 12.7, 8, who though he were as a false merchant, and the balances of deceit were in his hand, he used deceit in his weights and in his measures, yet he justifieth himself and saith in all my labors, and tradi • g they shall find none iniquity in me, which is sin. As if he had said, Though I have done a little wrong sometimes to men in my trading, in my weights and measures, and shown myself my crafts-master in making my wares seem better then they were, tush that is nothing, all of our trade do so, and must do so, or else we could not live, tush that is no sin. Alas the world is full of such blind wretches, as being notorious sinners; yet do secure and bless themselves in their estate, even upon this ground, that they know nothing by themselves that deserveth to be counted a sin, at least a mortal sin. They are Papists in this (as in many other) point; either they have no sin at all, or if any none but venial sins. These men's case is notably set forth by the Lord, Ier. 2.34, 35. In thy skirts is found the blood of the souls of the poor innocents. I have not found it by secret search, but upon all these. As if he had said, Every thing that was about them, their garments, their household-stuff, their fair houses, &c. were monuments of and carried the print of their oppression; see how gross sinners they were, and yet in the next words mark their extreme blindness and security, yet thou sayest, because I am innocent surely his anger shall turn from me. In times of greatest danger they feared nothing, out of this conceit, that they were so innocent. But what followeth? Behold I will plead with thee because thou sayest, I have not sinned.

Nay thirdly, The most men count it a great happiness to forget their sins, and [ 3] never to think of them, and therefore they even study the art of oblivion in this point, shunning all means carefully, that might bring their sins into their remembrance, as Ahab did Micajahs ministry, 1 Kings 22.8. and Felix, Paul's. Acts 24.25. and they greedily hunt after all the means they can devise or think of, that they may put their sins out of their thoughts. According to that speech of Solomon, Ecclesiast. 7.4. The heart of fools is in the house of mirth.

Now unto these men I have three things to say.

First, If Job, and David, and Paul were in a blessed estate, then must the case of [ 1] these men surely be most miserable. Their sin (as we heard the last day) was ever before them, came oft into their remembrance, troubled their minds much, and thou never thinkest of any of thy sins, art never troubled with any such matter. They counted it a great happiness to have such friends, to hear such ministers as would rouse, and waken their sleepy consciences, & put them in mind of their sins. Ps. 141.5. Let the righteous smite me, and let him reprove me. Yea, they prayed to God for this, Job 13.23. Make me to know my transgression, and my sin. And thou criest, God bless me from such preachers that should so disquiet my mind

Secondly, the blindness, and senselessness of thy conscience, is no such benefit as [ 2] thou imaginest; O no, it is a fearful judgment, & curse of God upon thee, for it maketh thee unable to repent, it keepeth thee from all comfort and benefit by Christ, John. 12.39, 40. Therefore they could not believe, because (as Isaiah saith) he hath blinded their eyes, & hardened their hearts, left they should be converted, and I should heal them. This is a judgment whereby God punisheth other grievous sins, and of all punishments the most fearful. Psal. 81.11, 12. My people would not hearken unto my voice, Israel would none of me, so I gave them up to the hardness of their hearts. As they did not like to retain God in their knowledge (saith the Apostle, Rom. 1.28.) God gave them over to a reprobate mind. This is of all the judgments of God the most admirable and dreadful, to see what means God giveth to wicked men to awaken their consciences, & how senseless they remain still. To see men smitten of God, as I shown you Judas was, whom no ministry could stir, or as Pharaoh, or Jeroboam, whom no judgments could move. Thus speaketh the Lord of this judgment. Stay yourselves, and wonder (saith the Lord, Esa. 29.9.) Why what should they stay themselves to consider, and wonder at? Surely at this judgment that was upon the Prophets, and rulers, and people of that time. They are drunken (saith he) but not with wine ; the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. This is the admirable judgment when all is done. Let no man therefore any longer account it a blessing, to have a senseless conscience, that will never put him in mind of his sins, nor check him for them; but account it a great favor of God, to have a wakeful, and a tender conscience, and pray with the Prophet, Psal. 13.3. O Lord my God, lighten mine eyes, lest I sleep the sleep of death, that deep and deadly sleep of a benumbed and senseless conscience. Remember, and believe that saying of Solomon, Pro. 28.14. Blessed is the man that feareth always, but he that hardeneth his heart, shall fall into mischief. David had never (as we see here) humbled himself thus, and run to God's mercy-seat, & sued for pardon so fervently as he did, if his conscience being awakened had not thus set his sins before him. Six great benefits I told you of the last day, that God's people receive by the wakefulnesse, and tenderness of their conscience, that puts them oft in remembrance of their sins.

You will object. It cannot (surely) be esteemed a mercy, but a judgment, and temptation, to have mine old sins brought oft into my remembrance, which I have long since repented of, and obtained assurance of the pardon of.

I answer. Yes, it is profitable to remember, and think oft even of those sins (as we heard the last day in the proof of the Doctrine) that thou mayest increase the assurance of the pardon of those sins, both 1. by examining the truth of thy repentance (for to have ceased long from those sins will not argue thou hast truly repented) and 2. By renewing and increasing thy humiliation for them.

But if we should much busy ourselves with calling our sins to mind, and musing of them, it would bring us to despair, and deprive us of all comfort.

I answer, 1. the sight of thy sins (how heinous soever they have been) and sorrow for them, may stand well enough with true faith, and confidence in God's mercy; many have had deep sense of their sins, that have also had sound faith. A man may see in himself abundant matter of sorrow and fear, and yet discern even at that time more matter of comfort and joy in the Lord. Thus Daniel did, Dan. 9.8, 9. O Lord to us belongeth confusion of face, to our King, to our Princes, and to our fathers, because we have sinned against thee; to the Lord our God belong mercies, and forgivenesses though we have rebelled against thee. Serve the Lord with fear (saith the Psalmist, Psal. 2.11.) and rejoice with trembling. And it is said of the two Mary's, Mat. 28.8. that they departed quickly from the sepulcher with fear and great joy. 2. Yea a man is never so fit to admire and take comfort in the mercy of God, as when he seeth the multitude and odiousness of his own sins. Never did Paul so rejoice in God's mercy as when he had most sense of his own sins, as is evident, 1 Tim. 1.12.-15.3 The sight of thy sins, so long as it is joined with a godly sorrow and hatred of them, a desire of reconciliatiō with God, so long as it driveth thee to acknowledgement & humbling thyself before God, is not the way to desperatiō, but unto sound comfort. It is the unwillingness of men to see and acknowledge their sins, that bringeth despair, and not their willingness to do it, as we may see in David, While he kept silence, his bones waxed old, through his roaring all the day long, Psal. 32.3. But what course took he to find comfort? See ver. 5. I acknowledged my sin unto thee, and mine iniquity have I not hid: I said I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin. It is a man's putting of his mouth in the dust, that giveth him hope of mercy, Lam 3.29. The afflicted and poor in spirit trust in the Lord Zach. 3.12.

But how can this be (will some say) that it should be such a blessing to have a tender conscience, that is so apt to put a man in mind of his sins, seeing the conscience when it accuseth a man useth also to smite and wound him, as it was with David, 1 Sam 24.5. and that there is no pain or anguish in the world comparable to that which the strokes and wounds of the conscience put a man unto, Pro. 18.14. A wounded spirit who can bear?

I answer, 1. If thou wouldst waken thy own conscience by a due examination of thy own ways, and calling thy sins to thine own remembrance, it would be less bitter and painful to thee, then if by this neglecting thyself, thou put the Lord to do it. 1 Cor. 11.23.31. Let a man examine himself, for if we would judge our selves, we should not be judged. It is a fearful thing to fall into the hands of the living God. Heb. 10 31. 2. I answer that it is true indeed a tender and wakeful conscience will put a man to pain and trouble, but the pain and trouble that driveth a man to God (as David's did here) is a wholesome and medicinal pain, a means to keep us from those pains and sorrows that are everlasting. Of this kind of chastisement which the conscience giveth us, that may be said which Paul saith of all God's chastisements. Heb 12.11. No chastisement for the present seemeth joyous but grievous, nevertheless afterward it yieldeth the peaceable fruit of righteousness to them that are exercised thereby.

The third and last thing I have to say to these senseless men is this, that the state they are now in, will not last always. Certainly that conscience that is now so dead asleep, will one day awaken, and do his office, by setting thy sins before thee, either to drive thee to God by repentance, as it did David here; or to drive thee to the Devil by desperation, as it did Cain and Judas. That which Moses said to the two tribes & the half, Num. 32.13 may be said to every secure and dead hearted sinner. Ye have sinned against the Lord, and be you sure your sin will find you out. Thine own wickedness shall correct thee (saith the Lord by the Prophet Jeremiah 2.19.) and thy backslidings shall reprove thee; know therefore and see, that it is an evil thing and bitter; that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord God of hosts. Be thou sure, conscience will find thee out, and reprove thee sharply for thy sins, sooner or later, at one time or other. Shall God's people (think we) and his dearest servants be the only men whose sins shall be set before their eyes, who shall be vexed and disquieted with the sense of their sins, whose consciences shall accuse and smite, & wound them for sin? No, no, if David, and Job, and Peter have been so troubled, and put to such anguish of mind for their sins, be ye sure the reprobate, and sinner shall feel much more, If this be done to the green trees, that had much sap of grace, and goodness in them, what shall be done to the dry? As our Savior speaketh, Lu. 23.31. The sorrow that God's people endure for their sins, it is nothing if it be compared with that that the reprobate shall feel. The dregs of the cup of the Lord's wrath, all the wicked of the earth shall wring them out, and drink them. as the Psalmist speaketh Psalm. 7.5, 8. As senseless, and benumbed as Judas his conscience was, before he had betrayed Christ, so as Christ's powerful ministry (as you heard) could not awaken it, yet did it not always continue so, but presently after he had committed his sin, it was awakened with a witness, and did his office upon him, as you may see, Matth. 27.3, 5. This the Lord threateneth to such sinners as have been least troubled with their sins, and most confident of his love, Psalm 50.21. These things hast thou done, and I kept silence, thou thoughtest that I was altogether such a one as thyself, but I will reprove thee, and set them in order before thine eyes. And when God shall set thy sins before thee, thou shalt not be able to avoid the looking, and thinking of them no more then Belshazzar was the hand writing upon the wall. Dan. 5.5.

And when will God do this, may you say? When shall the consciences of all wicked men be awakened?

I answer. 1. God can do it even in the time of our best health, and greatest jolitie, as he did with Belshazzar. 2. He doth it usually in the time of sickness, or some sharp affliction, as he did with Joseph's brethren, Genes. 42.21. And 3 If thy conscience do not awaken before, certainly, so soon as thou comest to judgment, either general or particular, thy conscience will then awaken, and do his office upon thee, even the office of an accuser, of a witness, and of a tormentor. At the day of the declaration of the just judgment of God, the conscience of every man will do his office, as the Apostle speaketh, Rom. 2.15, 16. Then the books shall be opened, Revelat. 20.12. Every man's conscience wherein (as in a book) all the actions of his life, and words of his mouth, and thoughts that have been in his heart, are faithfully recorded; and which were in many men all the days of their lives, like such a clasped, or sealed book, as is spoken of Esa. 29.11. that they could never read nor see what was written in it; shall then be laid open before him, that he may read, yea, he shall then be compelled to read what is written in it. Then will the Lord bring the hidden things of darkness to light (as the Apostle speaketh, 1 Corinth. 4.5.) and will make manifest the counsels of men's hearts unto them. Then shall all men clearly see, not only what they have done, but also whether it have been good or evil, lawful or unlawful that they have done. The eyes of their consciences are now so blind, that they cannot see, nor perceive by the clearest light of the Word, in the plainest ministry that is, that to neglect prayer in secret, and in their families, to spend the greatest part of every Sabbath irreligiously, to neglect the hearing of the Word upon the Lecture day, upon every trifling occasion, to live in malice, to use fraud in their dealings with men, to spend their time unprofitably, &c. are any sins; but when that day cometh, the scales will fall from the eyes of their consciences, and they shall clearly see, that they are sins, and grievous sins too. Then their conscience will bear witness according to the work of the Law that is written in their hearts. Romans 2.15, 16. And that which he saith of the knowledge of the Elect in that day, is true also of the knowledge that the reprobate shall have then, 1 Corinth. 13.12. Now they see but as through a glass, darkly, but then face to face; now they know but in part, but then they shall know, even as they are known. And as the Lord speaketh in another case, Ier. 23.20. it may be said unto all men in this case, In the latter days ye shall understand it plainly (which now you cannot be persuaded of) that these are sins.

Lecture XLIII. on Psalm LI.4. Decemb. XII. MDCXXVI.

W Ee have heard that in the former verse David maketh confession of his sin in general; it followeth now that we proceed to show how he doth it in this and the next verses more fully and particularly. For 1. He maketh confession of the special actual sin that he had offended God by at this time, and which Nathan had charged him with in this verse, I have done this evil. 2. He amplifieth and aggravateth this his sin by three arguments. 1. By the person against whom this sin was committed in this verse, Against thee, thee only have I sinned, and done this evil in thy sight. 2. By the fountain and root from whence this sin did spring, that is to say, his natural corruption verse 5.3. By the knowledge and truth of grace that he had received from God, before he fell into this sin, in the sixth verse.

Now in this verse that I have now read, there are two things principally to be observed. 1. How David accuseth himself before God here, and amplifieth his sin against himself in these words, Against thee, thee only have I sinned, and done this evil in thy sight. 2. The reason why he doth so in the last words of the verse, That thou mayest be justified when thou speakest, and be clear when thou judgest.

Now then, (to begin with the first part of the verse) for the opening of the words, that the Doctrine may the more clearly arise from them for our instruction, and lest he should seem by this manner of speech, to extenuate rather then to aggravate his sins, four questions must be briefly resolved.

First, was this foul act that he committed an offense against God only, was it not also an offense against man?

I answer, Ceatainely it was a grievous offense even against man, and not against the Lord only. [ 1]

First, Against himself, against his own body. He that committeth fornication sinneth against his own body. 1 Cor. 6.18. Against his own peace, and the comfort of his life; for because of these sins, the sword never departed from his house, God raised up evil against him out of his own house, as the Lord threatened by Nathan, 2 Sam. 12.10, 11. But chiefly against his own soul, Pro. 8.36. He that sinneth against me, wrongeth his own soul. O what wounds did he give to his own soul by these sins?

[ 2] Secondly, His sin was a grievous offense against his neighbor, and that sundry ways, and not against the Lord only. 1. He wronged Uriah in an high degree, by the adultery he committed with his wife. He that committeth this sin doth his neighbor greater wrong then if he had robbed and spoiled him of all other his goods, and possessions whatsoever. In which respect, the Lord hath in the Decalogue placed the commandment against adultery, as a greater commandment, before that against theft. Exod. 20.14, 15. And Solomon Pro. 6.30—35. maketh the adulterer a far worse man then a thief; and giveth this reason for it among other, that the thief may make satisfaction to a man for the wrong he hath done him, so cannot the adulterer do. 2. He wronged the whole Common-wealth by endangering it, and laying it open to the wrath of God by his foul sins. For thus hath the Lord been wont for the sins of Kings and Princes to plague all their subjects grievously. See what a famine God brought upon the whole land for the sin of Saul, 2 Sam. 21.1. So Ahaz by his sins is said to have brought Judah low, and to have made it naked, because he transgressed sore against the Lord, 2 Chron. 28 19. So the evil that Manasseh did in Jerusalem is said to be a chief cause of the captivity, Ier. 15 4. though Manasseh himself were dead and buried long before, yea, though he had unfeignedly repented before he died. But what need we to seek further for examples to clear this point then to David himself? What a plague did he bring upon the whole land by a far less sin of his then these were, that he had now committed, even by his commanding the people to be numbered. 2 Sam. 24.15. And to these very sins that now he committed all the blood of his own subjects that was shed, and all the civil war and sedition that was raised both in the rebellion of Absalom, 2 Sam. 15.12. and 18.7. and of Sheba the son of Bichri 2 Sam. 20.2.14. was to be imputed. So great cause have all God's people to pray heartily unto God for their Princes, according to the example of the Church, John. 1.17. Psal. 20.1.—4. and 72 1. and the express commandment of God, 1 Tim. 2.1, 2. And so great cause have we also to give hearty thanks unto God, for giving us good Kings and governors that rule us in the fear of the Lord, as Hiram did for Solomon, 2 Chron. 2.11, 12. 3. Besides this, he had by his murder in a higher degree wronged not Uriah only, and those that were slain with him, 2 Sam. 11.17. but all their friends also, and kinsfolk that were left alive, who were bound in conscience to esteem this such a wrong, as they might take no satisfaction for it, as is plain, Numb. 35.31. 4 and lastly. The sin that he committed reached not only to the murdering of the bodies of many men, but to the destruction of the precious souls of all them that were drawn into fearful sins by his means. 1. Of the soul of Bathsheba whom he drew to whoredom, 2 Sam. 11.4. 2. Of the souls of all those servants of his, whom he used as his panders and bauds for the effecting of his lust, 2 Sam. 11.4. 3. Of the soul of Io • b, whom he made his instrument for the murdering of Uriah and the rest, 2 Sam. 11 15.16. 4. Of the souls of those enemies of the Lord to whom he gave occasion to blaspheme his most holy name. 2 Sam. 12.14. For though all these that by his means were drawn to these foul sins, did not perish eternally, (for of Bathsheba it is certain that she repented) yet was that no thank to him, who had given their souls a mortal wound, and cut the throat of them, though the mercy and skill of the heavenly Surgeon kept them from perishing of those wounds.

Thirdly and lastly, The sins that he committed were so far from being an offense against the Lord only, that indeed they were not directly and immediately committed against the Lord, but against man only; for they were sins not against the first, but against the second table of the commandments of God.

Then the second question is this. Did he then think, that though by these sins if they had been committed by another person, great offense had been done unto men, yet being done by him, no man could complain, because a King hath that absolute power as whatsoever he doth to men, he can do them no wrong?

I answer, No verily David was far from all such conceits. Such thoughts might well beseem such a Princesse as Jezebel was, who though her husband Ahab was no King unless he might do what he list; unless he might by force contrary to law take away Naboth's vineyard, 1 King. 21.7. Dost thou now govern the kingdom of Israel? But David was not such a Prince. He knew well enough the charge that God had given in his Law concerning the King that should reign over his people, Deut. 17.18, 19, 20. 1. He must have the book of the Law ever with him, and acquaint himself well with it. 2. He must govern his subjects according to Law, and not turn aside from it either to the right hand or to the left. 3. He must take heed his heart be not lifted up above his brethren, to despise them or think he might use them as he listed. He was not ignorant of that charge that God had given unto him in particular, when that he was first made King, which he mentioneth, 2 Sam. 23.3. The God of Israel said, the rock of Israel spake to me, he that ruleth over men, must be just, ruling in the fear of God. He knew therefore full well that notwithstanding any royal prerogative he had, that which he had done to Uriah, and the rest, though they were his subjects, was a shameful wrong, as Nathan also in his parable had shown it to be. 2 Sam. 12.4.

The third question is, How then if he knew his sin was a wrong, and offense against man, and not against the Lord only, did it not in that respect trouble him at all at this time, now he seeketh pardon and peace with God, or are these words thus to be understood, as if he should say, Against thee, thee only have I sinned ; as for any offense I have committed against men, or wrong I have done to them, I regard it not, that never troubleth me.

I answer, No no, it was far from him to think so. The wrong he had done to men by these his sins, did trouble his conscience at this time exceedingly, as appeareth in the 14. verse. Deliver me from blood-guiltiness O God, thou God of my salvation. From bloods, it is in the original in the plural number. The blood of Uriah, and of all that were slain with him lay heavy upon his conscience. Nay he knew full well he could have no hope to find mercy with God at this time by his prayer, if he had not been troubled in conscience for the wrong he had done unto men by his sin, nay if he had not unfeignedly desired to the utmost of his power to give them satisfaction, and make them amends for the wrong he had done unto them. We know the rule of Christ which is doubtless a moral law, and was well known to David, and written in his heart, Mat. 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. He knew full well that the wrong that is done to the basest subject, or tenant, or servant that any man keepeth will cry to God for vengeance against him, and that God will not be appeased till satisfaction be made (or at the least endeavored to be made) to the party that was wronged by him. When the blood of the poor Gibeonites was unjustly shed by Saul, God would not be appeased with the land till the Gibeonites (though they were but poor snakes and slaves) had satisfaction given unto them, as you may read, 2 Sam. 21.1.—3.

Now followeth the fourth and last question. Why then doth he say here that he had sinned only against the Lord? Why doubleth he his speech thus pathetically, Against thee, thee only have I sinned.

I answer, His words are to be taken as spoken not simply, but comparatively. As if he had said, Though by my sins I have many ways offended against man and wronged him, yet the wrong I have done in this to any man, is nothing in comparison of the wrong, the dishonor, the contempt I have done to thy Majesty. Though I be deeply wounded for the wrong I have done to men by my sin, yet the grief and trouble of mind I conceive for that, is nothing in comparison of that anguish, I find in my soul for my despising of thee, and that light account of thee, and of thine eye that hath been upon me. By the like phrase the captivity is called, Ezek. 7.5. An evil, an only evil ; that is the greatest evil that ever befell that nation.

So then the Doctrine that ariseth from these words thus opened is this.

That the offense we have done to God by our sin, though it be not the only, yet it is the chief thing above all other that should make us to hate sin, and to mourn for it.

Two branches you see there are of this doctrine, and both of them grounded upon that which you have now heard observed unto you in this example of David. 1. It is not the only cause why sin is to be hated and mourned for. 2. It is (yet) the chief cause of all other.

The former branch shall be confirmed unto you in two points.

[ 1] First. The very consideration and respect we have to the evil consequents of sin, and the punishments that God hath threatened in his word, and doth daily exercute upon us for sin, may be a just cause even to a faithful and good soul to move him to be afraid of sin, and to hate it and mourn for it. If the tokens we discern of judgments imminent over the nation, bring our sins into our remembrance and breed fear and sorrow in us for them (as they are apt oft to do with sundry of God's best servants) that is no sign of an heart void of faith. David professeth it was so with him. Psal. • 19.120. My flesh trembleth for fear of thee, and I am afraid of thy judgments. Josiah is commended of God even for this, 2 King. 22▪ 19. Nay it is no evil sign to be afraid of sin, and troubled with fear and grief for it▪ by the thoughts we have of our death, and of the judgment to come, and even of hell it self. Knowing the terrors of the Lord, (saith Paul, having spoken of the judgment to come, 2 Cor. 5.11.) we persuade men, and are made manifest unto God. And our Savior chargeth us to fear God, even out of this consideration, that he hath power to cast both the body and soul into hell. Luke 12 5. Neither is it unlawful to mourn for sin, even because of those scourges and corrections we receive from the hand of God for it in this life. All our afflictions should bring our sins into our remembrance and humble us for them. Our sins are the only things that keep good things from us, as the Prophet speaketh, Ier. 5.25. Our sins are the only causes of all miseries we are subject unto, how bitter and extreme soever they be. Because thy sins are increased (saith the Lord, Ier. 30.15.) I have done these things unto thee. All the evils therefore that we endure should work upon us as they did upon God's people, Lam. 5.15, 16. The joy of our heart is ceased, our dance is turned into mourning, the crown is fallen from our head, woe unto us, that we have sinned. And it is certainly a grievous sin, and an argument of a strange stupidity and hardness of heart in us, that the Lord scourging us so oft, one way or other by his judgments, we mourn no more for our sins, that are the causes of it. By every judgment and affliction God calleth us to sorrow for our sin. In that day (saith the Prophet, Isaiah 22.12. did the Lord call to weeping, and to mourning. And Mic. 6.9. The Lord's voice crieth to the City (& so unto the town, to the family, to the person whom he smiteth with any of his corrections?) And what doth it cry? Surely the effect and sum of that cry is set down, Lam. 3.39..40. Man suffereth for his sin, & therefore search and try your ways, and turn again to the Lord. He is therefore a wise and happy man that stoppeth not his ear at this cry, but heareth the rod, and who hath appointed it.

Secondly, The consideration of the hurt we have done unto others by our sins [ 2] doth also give great weight to our sins, & may be a just cause of sorrow, & trouble to our minds for them. Even the hurt we have done them in temporal things. O how it wounded David's heart, when he saw what a pestilence he had brought among his subjects, 1 Chron. 21.17. Let thy hand I pray thee ô Lord my God be on me, and on my fathers house, but not on thy people, that they should be plagued. And see how long and how heavily the wrong that he had done lay upon Paul's conscience, he could never forget it. 1 Tim. 1.13. I was a persecutor and injurious. And so it will do upon everyone of our consciences one day, if we have been injurious to any man, howsoever we sleight it now, and make nothing of it, upon pretence either of the baseness, or of the badness of the parties we have done wrong unto. Remember what I told you of the Gibeonites ; and how David's heart smote him for wronging Saul, as bad a man as could live, 1 Sam. 24.5. But of all the hurts and wrongs we have done unto men by our sins, the hurt that we have done them in their souls, if we have been any way the cause of their eternal perdition, that may be to us a just cause of sorrow, and trouble of mind for our sins. O the blood of souls which we have destroyed by our sins, will lie heavy, and give an intolerable weight to our sins, when God shall charge us with it. And that we may, and many do make themselves guilty of diverse ways. Not only 1. by drawing and forcing others to sin, by our authority; as David did here, both the messengers he sent to bring Bathsheba unto him, 2 Sam 11,4. and Joab whom he commanded to make away Uriah, 2 Sam. 11.15. and as Absalom did his servants, to murder Amnon, 2 Sam. 13.28. and as Paul had done, upon whose conscience this lay a long time, that he had compelled many to blaspheme, Act. 26.11. And 2. by drawing others unto sin, either by our example, or persuasion; as David and his messengers did Bathsheba here, 2 Sam. 11.4 and as full many a one daily doth, by being the authors, & beginning of sin unto others, as the Prophet speaketh, Mica. 1.13. But even 3. by with-holding from any the help and means that God hath charged us to afford them, for the preserving of their souls from perdition. As you all will account that nurse that famisheth the child, by with-holding the breast, and food from it, to have been a murderer of it, as much as if she had poisoned, or cut the throat of it. And surely many of us have just cause to fear, God will one day say to us concerning the souls of any that have perished in our flocks, that are ministers, or in our families, that are parents or masters, as he doth to the Prophet Ezek. 3.18. His blood will I require at thy hand.

Now for the second branch of the Doctrine. Though our sins may justly trouble us in all these respects, yet the chief thing above all others, that should move us to hate sin, and to mourn for it, is the consideration of that offense, we have committed by our sins against the Lord our God. Observe the proof of this in three points.

First, This is that, that hath had chief force in keeping God's people from sin, [ 1] when they have been tempted unto it; As we see in the example of Joseph, Genes. 39.9, How can I do this great wickedness, and sin against God? He considered not so much the wrong he should do his master (though that he knew was very great) as the offense he should commit against God. So David professeth Ps. 19.11. I have hid thy word in mine heart, that I might not sin against thee. The cause why he loved God's word so much, and took such pains by meditation, & prayer, to make it his own; was, that he might be kept from sinning against God.

Secondly. This is that that hath broken the hearts of God's people, and caused them to melt in sorrow for sin after they have committed it, that they have done the thing that God is displeased with, that he is grieved, and dishonored by. This was David's main grief here. And so in the confession he maketh to Nathan, 2 Sam. 12.13. I have sinned against the Lord. And Psal. 41.4. Lord be merciful unto me, heal my soul, for I have sinned against thee. This was the main thing that troubled the prodigal child that he had displeased his father, Lu. 15.18. I will go to my father, and will say unto him, father, I have sinned against heaven, and before thee. Against thee, thee only have I sinned, and done evil in thy sight.

[ 3] Thirdly, and lastly, this is the principal thing that distinguisheth the obedience & repentance, and sorrow for sin, which is sincere, from that that is counterfeit. An hypocrite we know may make great show of obedience, & of doing the will of God, 2 Chron. 25.2. Amaziah did that which was right in the sight of the Lord, but not with a perfect heart. The main thing that approveth the truth, & sincerity of our obedience, is this, when in doing the good things we do, we respect the Lord himself; we do that that we do, because we would not offend him, because we desire to please and honor him. When we live not to ourselves, but to the Lord, Rom. 14.7, 8. Thus the Apostle proveth the sincerity of heart that was in those weak Christians that did make conscience, both of using, & not using the meats prohibited by the law of Moses, that both of them did it to the Lord, Rom. 14.6. So an hypocrite may be able to mourn deeply for sin, and wish with all his heart, it were undone, in respect of the mischief & punishment of sin, that either he feeleth or feareth. As we see in the examples of Cain, & Saul, and Ahab, & Judas. But this is a certain note of God's child, when the chief thing that maketh us mourn for sin, is, that we have displeased & grieved our father by it. Therefore is true repentance called by the Apostle, Act. 20.21. Repentance toward God. Such a repentance as the respect we have unto God hath wrought in us. And the sorrow for sin that causeth repentance unto salvation, is called, 2 Cor. 7.10. A sorrow that is according to God. So it is said of God's people, that they lamented after the Lord. 1 Sam. 7.2. This sorrow proceedeth not from self love, as the other doth, but from love to God, when though a man know himself to be reconciled to God, and delivered from the wrath to come; yea because he doth so, and hath the spirit of grace that assureth him of God's favor; therefore he mourneth, & is troubled in heart, that he hath by his sins offended, & grieved so good a father. This is that sincere sorrow that God promiseth to work in the hearts of his people. Zac. 12.10. I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace, and of supplications, and they shall look upon me whom they have pierced, and they shall mourn for him (not for themselves) as one mourneth for his only son.

Lecture XLIIII. On Psalm 51.4. Decemb. 26. 1626.

IT Followeth now that we proceed unto the grounds and reasons of the Doctrine, & so unto the uses that are to be made of it. Now the grounds, and reasons of the Doctrine are principally two. The one taken frō the consideration of the nature of sin, the other from the consideration of the nature & attributes of the Lord himself. And in the nature of sin two things are to be cōsidred. 1. that every sin is a transgressiō of the law of God, 2. that every sin is a contempt done unto God

[ 1] For the first. What is it that maketh any thought or word or action to be a sin? Not the offending or hurting of ourselves, or any other man by it, but the offending of God, and breaking of his Law. As no good duty I perform to any man, is a good work unless in doing it, I respect the Lord, and do it in obedience to him. As Paul saith to Christian servants, Colos. 3.23, 24. Whatsoever ye do, do it as to the Lord, and not unto men, knowing that of the Lord ye shall receive the reward of the inheritance, for ye serve the Lord Christ. So no wrong I can do to any man, is a sin, but in respect of the disobedience, & contempt I show unto God and his Law, by doing of it. This is plain, Lev. 6.2. If a soul sin, & commit a trespass against the Lord, & lie unto his neighbor in that that was delivered him to keep, or in fellowship, or in taking away by violence, or hath deceived his neighbor. No sin can be more directly committed against our neighbor, then cozenage, & theft, and robbery are, and yet ye see, that that maketh a man a sinner in these things is this, that in doing of them, he hath committed a trespass against the Lord. Thus the Apostle when he had said everyone that hath a true hope to be saved, & to go to heaven, doth purify himself from all sin & corruption, & so maketh himself fit to go thither, giveth this for the reason of it, 1 John. 3.4. because sin is a most heinous & dangerous thing, and why so? Whosoever committeth sin, transgresseth also the law, for sin is the transgression of the law. That that maketh sin so dangerous a thing, that that maketh God's people so fearful to sin, so careful to purify, & cleanse themselves from their corruptions, is this, that by sinning, they transgress the law of God. So the Apostle Paul teacheth us, 1 Cor. 15.56. The sting of death is sin, & the strength of sin is the law. What is it that maketh death so painful & terrible as it is unto men? Surely nothing but sin, that giveth the sting unto it, and what is it that maketh sin so strong to condemn them and cast them into hell, to sting and torment the conscience as it doth? Surely nothing but the law that giveth the strength to sin, that the law of God hath been transgressed by it. This is the plain meaning of that which the same Apostle saith, Rom. 4.15. The law worketh wrath, for where no law is, there is no transgression. What is it that brings God's wrath upon man in this life, or in the life to come, that stingeth the conscience with the sense of it? Why sin (you will say) and in saying so, you say truly, for so saith the holy Ghost. Ephes. 5.6. Because of these things cometh the wrath of God upon the children of disobedience. Yea, but what is the cause that sin bringeth the wrath of God upon man? Surely nothing but this, because by it, God's law is transgressed, the law worketh wrath, saith the Apostle.

Secondly, this is also to be considered in the nature of sin, that by every sin that we commit, we do not only transgress God's law, but we also despise him & do an [ 2] injury and contempt unto him. For as it is among men, when ye invite a man of worship and worth unto a feast, if you give him not his due in placing of him, though his cheer be never so good, though the place he sits in be otherwise never so convenient, though in words, & entertainment you neglect no cōplement towards him, yet if you place him not according to his degree, if you set one that is known to be his inferior above him, instead of a kindness that you have pretended, he will esteem that you have done a great disgrace, & indignity unto him. So is it much more in this case, If we set not the Lord in the highest room of our hearts, if we prefer our own will before his (as in every sin we do) if we sleight any commandment of his, & think it is no great matter to transgress it, this is a plain contempt done unto God, & a despising of him. So the Lord doth not only esteem of gross sinners, that they cast him behind their backs, as he tells Jeroboam, 1 kin. 14.9. But even of his own people, whē they sin against his law. So he telleth David twice, that in committing these sins of adultery, & murder, 2 Sā. 12.9, 10. he had despised his commandment, he had despised him. So he telleth Eli that in neglecting to show that severity to his lewd sons, that he ought to have done, he despised him, 1 Sam. 2.30. And he telleth Moses, & Aaron, that they had rebelled against him. Nū. 20.24. And so much for the first reason & ground of the doctrine.

The second reason is taken from the consideration of the nature and attributes of God, the person, whose law is transgressed by our sins. Four attributes there be in the Lord, which if we consider well, we shall easily believe that we are to hate our sins, and mourn for them out of this respect chiefly, that we have offended God by them.

The first is his omnipresence, & omniscience, he is present with us wheresoever we are, his eye is upō us, he beholdeth us, whatsoever we are doing. Can any hide himself in secret places, that I should not see him saith the Lord? ( Ier. 23.24.) do not I fill heaven & earth saith the Lord? & Pro. 15.3. The eyes of the Lord are in every place, beholding the evil & the good. This was a main thing Nathan laid to David's charge, & whereby he aggravated his sin, 2 Sam. 12.9. Wherefore hast thou despised the commandment of the Lord to do evil in his sight? And this was it that at this time lay so heavy upon David's conscience, O Lord I have done this evil in thy sight. As if he had said, all my care was to be secret, to hide my sin from the eyes of men ( thou didst it secretly saith the Lord to him. 2 Sam. 12.12) but all this while, thine eye was upon me; when for the committing of my filthiness I had shut all out of my chamber, I could not shut out thee, when I did it in the dark, the darkness hid me not from thee (as he speaketh, Ps. 139.12.) but the night shineth as the day, the darkness, and the light are both alike with thee. This is that that did even fil his heart with shame, & sorrow, when he considered that he had done so lewdly, the Lord being by, the Lord looking upon him. And surely so will this work upon everyone of us also, when God shall be pleased to awaken, & touch our hearts as he did his. It is a matter of extreme shame, and trouble of mind, even to most wicked men, to know that any man hath seen them, and been privy to that which they have done. If one know them (saith Job 24.17) they are in the terrors of the shadow of death. How much more must it trouble the heart of God's child, when he considereth the Lord saw, & was an eye-witness of all the foulest sins, that ever he committed. All men by nature would be much restrained from many sins, if they knew of anybody, though it were but a child that were by them, to see what they did. And thus the murderer, and adulterer, are brought in by Job 24 5. emboldening themselves, No eye shall see me. As if he had said, If they knew there were any eye to see them, they durst not do it. And they are noted for men grown to an extraordinary height in sin, that fear not at all, nor are restrained from sinning by the eye of man, that are so impudent, as they care not who see, or know, what lewdness they do, Esa. 3.9. Such as declare their sin as Sodom, that hide it not. Such as are like Absalom, who spread his tent upon the top of the house, and went in to his fathers concubines, in the sight of all Israel, 2. Sam. 16.22. And will not this appear to the child of God, when God shall open his eyes, a far greater impudency, & height of sin, that he in sinning, regarded not, nor feared the Lord's eye, that he durst do such, & such things, when the Lord looked upon him? Surely to David it did here. O Lord I have done this evil in thy sight. And so it will do to everyone of us, when God shall be pleased to give us such hearts as he did unto David. For thus doth the Lord oft aggravate the sins of men. Esa. 65.12. Therefore will I number you to the sword, & you shall all bow down to the slaughter, because when I called, ye did not answer, when I spake ye did not hear, but did evil before mine eyes, and did choose that wherein I delighted not.

The second attribute of God, the consideration whereof, setteth forth the heinousness of sin is his infinite holiness, and the dislike he beareth unto sin. This is a chief attribute of his, & that wherein his glory doth principally consist. This is plain, by that song of the blessed Angels, Esa. 6.3. Holy, holy, holy, is the Lord of hosts, the whole earth is full of his glory. And in the first petitiō of the Lord's prayer, where when our Savior would have us to pray, that God's name may be glorified, he teacheth us to express it in these terms. Hallowed be thy name, let holiness be ascribed unto thee. Now the Lord being thus infinitely holy, 1. He hateth and disliketh sin, there is nothing so contrary, and opposite to his nature, as sin is. No man doth hate anything in the world, no man's heart doth so much loath or rise against anything, as the Lord's doth against sin. Hab. 1.13. Thou art of purer eyes then to behold evil, & canst not look on iniquity. He cannot abide to look upon it, Ier. 44.4. I sent unto you all my servants, the Prophets rising early. & sending them, saying, do not this abominable thing that I hate. The Lord in the ministry of all us his servants, doth in the most pathetical manner he can, persuade and entreat you to be afraid to sin, to repent of your sin, even for the Lord's sake, even for this cause, because his soul doth so much hate and loath sin, Oh do not this abominable thing which I hate, 2. Because the Lord is infinitely holy, he must [ 2] needs be grieved with sin. Nothing grieveth the Lord so much as sin doth. It is a great grief to any ingenuous mind, and a thing that of all others we can worst brook, to see ourselves despised, and contemned by any. David complaineth oft of it, and prayeth against it. Ps. 119.22. Remove from me reproach & contempt. But never was man so much grieved to see himself despised, as the Lord is to see men despise and sleight him, as I told you we all do, when we sin against him. Grieve not the holy spirit of God, by your corrupt communication saith the Apostle. Eph. 4.30. As if he had said, Because he is holy, sin must needs grieve him. 3. Because the Lord is infinitely holy, sin must needs anger, disquiet, and vex his spirit. Nothing in the world can so much provoke a man unto anger, nothing can so cut him to the heart, so vex & disquiet his mind, as the Lord is provoked, cut to the heart, & vexed with our sins, Esa. 63.10. They rebelled, and vexed his holy spirit. & Eze. 16.43. Thou hast fretted me in all these things. Now when God's child doth consider well of this, his sin must needs trouble him more in this respect, that he hath done that, that God so loatheth, & hateth, that he hath grieved and vexed him so much by it, then in respect of any evil, or punishment he hath brought upon himself by it. So did it David here, Against thee, thee only have I sinned. And so will it the senslessest heart here, when God shall touch him as he did David here. O that we could consider how God may complain of us as Ps. 95.10. Forty years long was I grieved with this generation. How long have we grieved the Lord, some of us by living in one sin, & some in another. O that we could say to our own hearts, as the Prophet doth to Ahaz, Esa. 7.13. ô my soul is it a small thing for thee to grieve men by thy sins, that thou wilt also grieve my God?

The third attribute of God that setteth forth the heinousness of our sins, is the infinite greatness & majesty of the Lord Great is the Lord (saith David Ps. 145.3) & greatly to be praised, his greatness is incomprehensible. And indeed this is the beginning and foundation of all religion, and piety to esteem the Lord to be higher then the highest. Eccl. 5.8, and to acknowledge in our hearts this infinite greatness and majesty of the Lord, Ascribe ye greatness to our God, saith Moses, Deut. 32.3. And thus did the blessed Virgin, Lu. 1.46. My soul doth magnify the Lord. Every transgression even among men, is more or less heinous, according as the person is, against whom it is committed. He that doth smite his father or his mother, or but curse & revile them, shall surely be put to death, saith the Lord in his Law. Exo. 21.15, 17. Whereas the reviling, yea, or wounding, or maiming of another man, was not so great a sin, nor to be punished in so severe a manner, as you may see in the same chapter, Exod. 21.18.22, & this is that, that maketh all sin so heinous as it is, and worthy of infinite, & eternal punishment, because it is committed against, and is a contempt done unto a person that is of infinite, and eternal majesty. That any of us poor mortal wretches, worms rather then men, of whom the Prophet saith, Ps. 39.5. Verily, every man at his best state is altogether vanity, and who are counted to him less then nothing, and vanity, as the Prophet speaketh, Esa. 40.17. should be so desperately mad, as to provoke, & despise this glorious God, to make light account of any of his commandments, in whose hand is our breath, and all our ways, as Daniel telleth a great King. Dan 5.23. whose glorious greatness is such, as the Angels cover their faces before him. Esa. 6.2. In whose sight no creature can stand when he is angry, Ps. 76.7. This, this is that that doth greatly aggravate our sins. Woe unto him that striveth with his maker, let the potsherd strive with the potsherds of the earth, saith the Lord. Esa. 45.9. Do we provoke the Lord unto wrath? (saith the Apostle, 1 Cor. 10.22.) are we stronger then he? And yet thus have we done everyone of us, & the consideration of this ought to lie heavy upon our hearts, as it did upon David's, when he cried, against thee, thee only have I sinned.

Lecture XLV. On Psalm 51.4. January 9. 1626.

FOlloweth now the fourth, and last attribute of God, that setteth forth the heinousness of our sins, and that is the infinite goodness, and bounty of the Lord. This the Lord expresseth daily towards all his creatures, and we can look no way, but we must needs behold evident proofs, and demonstrations of it, Psal. 145 9. The Lord is good to all, and his tender mercies are over all his works. And the consideration even of this bounty of the Lord, toward all his creatures, though it did not extend it self towards us more particularly should much affect us. So it did David, Psal. 119.68. Thou art good, and dost good, teach me thy statutes. If we know, or hear of a man that is a good house-keeper, a bountiful man, ready to do all men good, we all esteem highly of such a one, and speak well of him, and would be ready to do him any kindness or service, though we never drunk of his cup ourselves, nor received any benefit by him; nay, though we never saw his face: so amiable a thing is this property of goodness and bounty in our eyes, wheresoever we behold it. For a good man (saith the Apostle, Rom. 5.7,) peradventure some would even dare to die. But alas, such is the vile corruption of our nature, that the common mercies of the Lord, whereby he doth express the goodness, and bountifulness of his nature, do little affect us. Let therefore everyone of us consider how he hath expressed his goodness and bounty to ourselves in particular. And of this before I begin to set it before your eyes, and put you in mind of it, I may say with the Prophet, Ps. 40.5 Many ô Lord my God, are the wonderful works which thou hast done, and thy thoughts which are to us-ward, they cannot be reckoned up in order unto thee, if I would declare and speak of them, they are moe then can be numbered. Yet let us consider (I pray you) as we are able, the marvelous goodness, and bounty the Lord hath shown towards everyone of us in particular. 1. In the things that concern our bodies, and this mortal life. 2. In the things that concern our souls, and our everlasting happiness.

[ 1] For the first. 1. It is the Lord from whom we have our life, and being, and without whom we could not consist one moment. Act. 17.28. In him we live, & move, and have our being. In his hand is our breath, and all our ways. Dan. 5.23. 2. It is he alone that maintaineth us in this health, & strength, and vigor of body, and mind, that we do enjoy in that soundness of limbs and senses, and keepeth us from those weaknesses, and pains, and diseases of body, and from that impotency of mind, that we see many others subject unto. The Lord is the strength of my life saith David, Psal. 27.1. & Exo. 23.25. He shall bless thy bread, and thy water, and I will take sickness away from the midst of thee. 3. It is he alone that while we see many others to beg their bread, & to feed upon scraps, provideth so plentifully for us, maketh us to be able to be helpful unto others, to entertain at this time our friends, & neighbors, maketh us able to make merry together, and furnisheth our table with such variety, & plenty of all good things. Thou preparest a table before me (saith David, Ps. 23.5.) in the presence of mine enemies, thou anointest my head with oil, my cup runneth over. & Act. 14.17. He left not himself without witness, in that he did good, & gave us rain, and fruitful seasons filling our hearts with food & gladness. And it is our extreme blindness and sottishnes, if we ascribe this our plenty and prosperity unto anything else, but the Lord's goodness alone. Hos. 2.8. She did not know that I gave her corn and wine, and oil, & multiplied her silver and gold. 4. Whereas we see and hear of many others that are undone some by fire, and some by thieves, and some by witchcraft, how cometh it to pass that we and our children, and our cattle, & goods are kept in such safety by day & by night, at home and abroad. Surely the Lord hath made an hedge about us, and about our houses, and about all that we have, as Satan confesseth of Job, 1.10. The Lord is thy keeper saith David, Psal. 121.5. If he did not continually watch over us, it could not be with us as it is. 5. Whereas we have everyone of us, oft times been in sundry great adversities, and dangers, as well as other men, what hath been the cause that we have come off so well, when others by the very same diseases, by the same afflictions, have been swallowed up and destroyed? Surely this is to be ascribed to the goodness, and mercy of the Lord alone. And we have all cause to say with David, Psal. 18.2. The Lord is my deliverer, and verse 16. He sent from above, he took me, he drew me out of many waters. And 68.20. He that is our God, is the God of salvation, and unto God the Lord belong the issues from death. 6. and lastly, Whereas we must all look for a change, and expect trouble and affliction, Job 5.7. Man is borne unto trouble, what refuge have any of us to fly unto in any distress, for help and comfort, but to the Lord only? Psal. 20.7. Some trust in chariots, and some in horses, but we will remember the name of the Lord our God. And 62.8. Trust in him at all times, ye people, pour out your hearts before him, God is a refuge for us. God's people have no other refuge to fly unto in all their distresses, but him alone. Yea, nature hath taught this to all men; as we may see both in Scripture, Ion. 1.5. and in daily experience, how the worst will look towards God in their extreme sickness, and send for the minister then to pray for them. For that which Solomon saith of riches, Prov. 11.4. may be said of pleasures, and friends, and all other things we have most set our hearts on, they will not avail us in the day of wrath. Loe, thus good and gracious the Lord hath been to everyone of us, even in the things that concern this mortal life, but 2. he hath shown much more goodness to our souls, then all this cometh to. For as our souls are far more excellent then our bodies, [ 2] so the Lord hath much more care of them, then of our bodies. He is in a special manner called the father of spirits, Heb. 12.9. and hath doubtless a fatherly care of them in a special manner. Let me therefore say to you as the Prophet doth, Ps. 6 • . • 6. Come and hear, all ye that fear God, & I will declare what he hath done (not for my soul only, but) for everyone of your souls. Neither will I speak of those bounties of the Lord, that are peculiar to some choice servants of his, but of those that are common to all that do unfeignedly fear him, even to the meanest of them. Nor of all them neither, but of three of them only, which may sufficiently serve to demonstrate this point.

First. When we had lost ourselves by the voluntary transgression of our [ 1] first parents, and made ourselves the children of his wrath, and slaves of the Devil: he bought us again with no meaner a ransom, then the blood of his only Son, John 3.16. So God loved the world, that he gave his only begotten Son: that whosoever believeth in him, might not perish, but have life everlasting. And how did he give him? The Apostle telleth us, Rom. 8.32. He spared not his own son, but delivered him up for us all. He did not remit unto him the least jot of those torments that were due in his justice to our sins, but made him a curse for us, as the Apostle speaketh, Gal. 3.13. He drank at the hand of the Lord, the cup of his fury (as the Prophet speaketh in another case, Esa. 51.17.) He drunk the dregs of the cup of trembling, and wrung them out. This amplifyeth greatly the goodness, and bounty of the Lord to his people, that this ransom was paid for them, in a special manner, Esa. 53.5. He was wounded for our transgressions, he was bruised for our iniquities, and verse 12. He hare the sins of many. He prayed not for the world, John 17.9. Oh what a goodness of God was this to us, that passing by, and neglecting the greatest part of the world, he should think upon us in a special manner, to pay such a ransom for us. Oh what cause have everyone of us to admire this mercy of the Lord, and to say with Job 7.17. What is man that thou shouldest magnify him, and that thou shouldest set thine heart upon him? What was I, that thou shouldest make so precious account of me, that thou shouldest pay such a ransom to redeem my soul?

[ 2] Secondly, when we lay snorting in our sins without all regard either to our own wretched condition, or to the ransom that was paid for us, he awakened us, and called us to the knowledge of ourselves, and of Christ. He cried to us, as Cantic 6.13. Return return ô Shulamite, return return, that we may look upon thee ; He besought us to be reconciled to him, as the Apostle speaketh, 2 Cor. 5.20. stood long at our door, and knocked, Rev. 3.20 waited long and endured many a repulse from us, as he saith, Rom. 10.21. All the day I have stretched out my hands unto a rebellious and a gain saying people ; and at last overcame us with his kindness, changed and converted our hearts, and made us new creatures. When the Apostle had said, Ephes. 2.5. Even when we were dead in sins he quickened us ; he addeth, by grace ye are saved. Nothing but grace, nothing but the goodness of God was the cause of it. He wrought such a change in us, as is mentioned, Isaiah 11.6. The wolf shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the young lyon and the fatling together, and a little child shall lead them. And this also doth greatly amplify the goodness of God towards us in our conversion, if we shall consider how rare a mercy it is. 1. How the Lord vouchsafeth not so much as the outward calling in particular to the greatest part of the world by far. He showeth his word unto Jacob (saith the Psalmist Psal. 147.19, 20.) his statutes and his judgments unto Israel. He hath not dealt so with any nation, and as for his judgments, they have not known them. 2. How few of those that the Lord vouchsafeth the outward calling unto, receive grace to believe, and obey the truth; as our Savior speaketh, Mat. 22.14. Many are called, but few are chosen. How many ourselves may observe of our own kindred, of our own neighbors, of them that have as long as we obtained the same means, of our betters every way, of them whose lives have been far more civil and unblameable then ours, whom yet God vouchsafeth no such grace unto. So that I may say to you as the Apostle doth, 1 Cor. 1.26. You see your calling brethren, how that not many wise men after the flesh, not many mighty, not many noble are called. This consideration was the thing that bred such zealous love in David's heart toward the Lord, 2 Sam. 6.21. It was before the Lord (saith he to scoffing Michall ) which chose me before thy father, and before all his house, to appoint me ruler over the people of the Lord, over Israel, therefore will I play before the Lord. This was that that moved our blessed Savior to rejoice so in his spirit, in the behalf of the faithful in his time and ascribe it all merely to the free grace and goodness of the Lord. Luke 10.21. Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.

[ 3] Thirdly, When after he had thus converted and called us, we have been apt through our frailty and corruption ever and anon to fall away from him again; we are kept by the power of God unto salvation, as the Apostle speaketh, 1 Pet. 1.5. he will not suffer his to take such falls as shall break their necks, or to fall into such pits, as we should never get out of again. He will keep the feet of his Saints from such falls, as Hannah speaketh, 1 Sam 2.9. He hath beat us for falling, and haply for our carelessness, left us to take such falls as have bruised us fore, or broken an arm or a leg of us, but he hath taken us up again, and set us on our feet. Nay though we have given him just cause a thousand times to cast us off, and dishinherit us, to leave us to ourselves, and Satan, yet hath his love been so unchangeable towards us, that nothing could move him to cast us off. Nay he hath given us assurance by his spirit, Rom. 8 38, 39. that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God in Christ Jesus our Lord. So that we have just cause to say as the Prophet Mic. 7.18. Who is a God like unto thee that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage, that ret • ineth not his anger forever, because he delighteth in mercy. And this is also that that greatly amplifieth the goodness of God in this point, that it is so rare. If we would consider how many have fallen, some to Popery and other heresies, some to profaneness, some to the utter hatred of Religion, some to worldliness, that were once far before us in knowledge and in profession, how many that were first are become last, Mat. 19.30. How many there are, whom we may daily look upon, that are like those the Apostle speaketh of, 2 Pet. 2.18.22. that once were clean escaped from them that live in error but now with the dog are turned to their own vomit again, and as the sow that was washed to their wallowing in the mire. Many that are like unto Saul, who though he had received excellent gifts of God's spirit, even another heart 1 Sam. 10.6.9. and never in his life fell into so gross sins as David did, yet he fell away quite from God, and lost all grace, and was quite forsaken of God 1 Sam. 16.14. and 28.15. whereas many of us that like David have had far stronger corruptions, yet are still kept in the state of grace, be it that none of those that have thus quite fallen away, were ever truly regenerate, and we may say of them as 1 John 2.19. They went out from us but they were not of us, for if they had been of us, they would no doubt have continued with us. But what is it that hath made us to stand when so many that seemed much stronger then we have fallen quite away? Surely nothing but the mere grace and goodness of the Lord. It is not of him that willeth (saith the Apostle, Rom. 9.16.) nor of him that runneth, but of God that showeth mercy. And thus have I (in some measure) put you in mind of the infinite goodness and bounty the Lord hath shown to everyone of us that are his people.

Now the consideration of this marvelous goodness and bounty of God towards us doth greatly aggravate our sins, and make them out of measure sinful. There is no sin we have committed, no commandment of God that we have transgressed, but we have thereby slighted and despised, shown contempt unto, grieved and dishonored that God that hath been so good and gracious a father unto us. Thus doth the Lord aggravate David's sin, 2 Sam. 12.7.—9. I anointed thee King over Israel, and I delivered thee out of the hand of Saul, and I gave thee thy masters house &c. and if that had been too little, I would mereover have given thee such and such things, wherefore hast thou despised the commandment of the Lord. Thus did God plead with Israel, Mic. 6.3.—5. O my people what have I done to thee, and wherein have I wearied thee? (that thou makest so slight account of offending me) testify against me ; and then in the two next verses he putteth them in mind of the great goodness he had shown toward them, that by that means he might bring them to a consideration and feeling of their sins. Thus doth the Lord aggravate the sins of his people, Deut. 32.6. Do ye thus requite the Lord, ô foolish people and unwise? Is not he thy father that hath bought thee? hath he not made thee and established thee? This was that that made Mary Magdelene weep so abundantly, Luke 7.38. she had a deep apprehension of God's goodness towards her, verse 47. This was that that lay so heavy upon David's heart here, Against thee, thee only have I sinned. Nay, it is not possible that any should ever have a true assurance and sense of God's fatherly goodness wrought in his heart by the spirit of God; but it will have this effect in him. Zach. 12.10. I will pour out upon the house of David, and upon the inhabitants of Jerusalem the spirit of grace, and of supplications, and they shall look upon me whom they have pierced, and they shall mourn for him as one mourneth for his only son, and shall be in bitterness for him as one that is in bitterness for his first borne. Why do our sins trouble us no more? Surely we are not soundly persuaded of God's fatherly goodness and love towards us, the spirit of grace was never poured upon us. I know 1. That the most men make the less account of sin, because they say they know the Lord is so gracious and merciful, nothing doth so much keep them from being troubled for their sins as this; they cannot think it possible God should like much the worse of them for any of their sins, because he is still so good and bountiful unto them; but are ready to say to their souls with the Epicure, Eccles. 9.7. Go thy way, eat thy bread with joy, and drink thy wine with a merry heart, for God now accepteth thy works. 2. Yea they embolden themselves to sin by this more then by anything, because they know and are peswaded the Lord is so infinite in goodness and mercy, they turn the very grace of God into wantonness, Jude 4. If a child should thus resolve with himself; rush I know my father beareth that affection to me, that though I be never so stubborn, and rebellious against him, though I grieve and dishonor him never so much, yet he will never cast me off, and therefore I care not for offending him: all men would say, that wretch had lost all natural affection, and had not the nature or heart of a child in him. No more hath that man certainly any true or sound assurance of God's fatherly love and goodness towards him, that doth not hate sin, that is not afraid of sin, that cannot mourn for sin, out of this respect above all others, that by his sin he hath offended and grieved and dishonored, so good and gracious a father as the Lord hath been unto him. Lay aside (saith the Apostle, 1 Pet. 2.1.3.) all malice, and all guile, and hypocrisies, envies, and evil speakings, because ( 〈 in non-Latin alphabet 〉 ) ye have tasted (known with feeling) that the Lord is gracious.

Lecture XLVI. on Psalm 51.4. January 23. 1626.

IT followeth now that we proceed to the uses that are to be made of this point. And those are four principally. 1. For instruction. 2. For the trial and examination of ourselves. 3. For exhortation. 4, For reproof.

And first for instruction, To teach us how to judge of the heinousness of sin, that no sin is small or light to be accounted of, every sin even that that we think to be the least is a dead work, as the Apostle calleth it, Heb. 6.1. deserveth eternal death. This is a point of great use. 1. To work in us more fear of sin, and to arm us against a conceit that usually emboldeneth us to many sins and hardeneth us in them, because we think that they are but small ones. 2. To confirm us against the error of the Papists, who to maintain many other of their false doctrines the better, their doctrine of possibility to keep the whole Law, their doctrine of merit, their doctrine of Purgatory, and such like; do teach that all sins are not in their own nature mortal, nor do deserve eternal death, but that some transgressions of the Law of God are only venial sins.

[ 1] Four things there be that will make the truth that we maintain against them in this point, evident unto you.

First, Consider the father that begetteth and engendereth it in us, and that is the devil, who is the father of every lie, not of the pernicious lie only, but of every lie, John. 8.44. and of every vain and petry oath, Mat. 5.37. Whatsoever is more then these (that is then yea in affirming anything, and nay in denying) cometh 〈 in non-Latin alphabet 〉 from the wicked one ; that is from the devil, as the same phrase is used, 1 John 3.12.

[ 2] Secondly, Consider the punishment that the righteous God hath inflicted upon men, even for the smallest sins. And that not only upon such as we have no cause to doubt but that they were reprobates, as upon Saul who for sparing of Agag, and saving the fattest of the oxen, and of the sheep for sacrifice was utterly rejected of God, 1 Sam. 15.23. and upon Ananias and Sapphira, who for dissembling in a small matter were suddenly stricken dead, Acts 5.3. But even upon such as we have no cause to doubt, but they were his elect children; as upon Lots wife who for looking back (out of a loathsomeness to leave the profits and pleasures of Sodom ) was turned into a pillar of salt, Gen. 19.26. 2. Upon fifty thousand men of Bethshemesh who were slain for looking into the Ark, 1 Sam. 6.19. 3. Upon Uzzah for touching and staying the Ark when it was in danger to have fallen, 2 Sam. 6.7.5 4. Upon the young Prophet, who being deceived by the old Prophet, did but eat and drink in Bethel, which God had forbidden him to do, 1 King. 13.24. 5. Upon the man that was slain by a lyon for refusing to smite a Prophet of the Lord, when God had commanded him, 1 King. 20.36. 6. Upon Moses himself whom God would have slain in the Inn for delaying the circumcision of his child, Exod. 4.24. 7. Upon many of the elect Corinthians, that for this very cause were smitten with death, because they came unpreparedly unto the Lord's table. 1 Cor. 11.30.

If any man shall object that these examples of God's marvelous severity upon men for small sins, prove not that every small sin deserveth eternal death. For we are not to think that any of these seven sorts, that have been brought for examples died eternally.

I answer, It is true. But these corporal deaths that the Lord smote them with in this manner, were evident documents and demonstrations that everyone of them were worthy of eternal death for these sins. For so the Apostle proveth that infants that never committed actual sin are worthy of condemnation, because they also do die, Rom. 15.14—16. And indeed this is the due desert of all sin, Rom. 6.23. The wages of sin is death. What death? That appeareth by the other member of the verse, But the gift of God is eternal life through Jesus Christ our Lord. And thus runneth the sentence of the most righteous law of God, Galat. 3.10. Cursed is everyone that continueth not in all things that are written in the book of the law to do them. The least breach of the Law, the least omission of any duty commanded in it, maketh men liable to the curse of God. And to all that are under the curse of God, eternal death belongeth; according to that, Mat. 25.41. Depart from me ye cursed into everlasting fire prepared for the devil and his Angels.

Thirdly, Consider the price whereby we are redeemed from the punishment that is due unto us for the least offense that ever we committed against the [ 3] Law of God, and it will appear that the least sin deserveth no less then eternal death. If it were true that a man might be cleansed from the guilt of the least transgression of God's Law by the sprinkling of a little holy water, or by entering into an hallowed Church, or by a knock upon the breast, or by a Bishops blessing (as the Papists teach) then it might well be granted that some sins are venial, and do not deserve eternal death. But the Scripture teacheth that it is the blood of Christ that cleanseth us from all sin, 1 John 17. from the least as well as from the greatest. And therefore God's people under the Law that had committed any sin against any of God's commandments, though they had done it ignorantly, must bring their sacrifice unto the Priest or else there could be no atonement made between God and them, Levi. 5.17, 18.

Fourthly and lastly, Consider the reason of this, which hath been at large [ 4] delivered in the handling of the doctrine; namely, that neither our obedience nor our sin is to be valued according to the greatness or smallness of the thing that is commanded or forbidden, nor according to the greatness or smallness of the good or hurt that is done to man by it, but according to the greatness and authority of the person that doth command or forbid the thing. So when Saul thought that that he had done, if it were any fault was but a very small one, Samuel telleth him, 1 Sam. 15.23. Rebellion is as the sin of witchcraft, and stubborness is as iniquity and idolatry. As if he should say, Thou wilt acknowledge witchcraft and idolatry to be very heinous sins, and I tell thee Saul thy rebellion, and stubborness against God's Law is no less a sin then that. Why, but Saul might have said, alas I did not this out of a rebellious and stubborn mind, willfully to offend God, I did it out of a good intent, and the people persuaded me to it, and I thought it a shame for me to be less forward and zealous to provide for God's worship then they. Yea, but saith Samuel thou hadst the commandment of God to the contrary, thou hast slighted, and set light by God's commandment, and the Lord accounteth this neglect of his commandment, no less then rebellion, and stubborness, then witchcraft and idolatry.

You will say then that by this doctrine all sins are alike. He that to relieve his extreme necessity stealeth a sheep, breaketh God's commandment, as well as he that killeth his own father. And is there no difference between these sins?

I answer, Yes verily, some sins are far greater then others are 2 King. 3.2. Jehoram the son of Ahab wrought evil in the sight of the Lord, but not like his father, and like his mother. His sins were great but not so great as theirs. Our Savior telleth the Pharisees that some sins in comparison of others are like gnats, and some like camels, Mat. 23.24. And though the least in it own nature do deserve eternal torments, and foolish man cannot comprehend how there can be any degrees any▪ Magis or Minus more or less in those torments, that are eternal and infinite; yet the eternal God knoweth how to make degrees and differences even in those eternal torments. And though the torments that the least sinner shall endure in hell be infinite, and such as no tongue can express, no heart can conceive how great and intolerable they will be; There shall be nothing but weeping and gnashing of teeth, Luke 13 28. There the worm never dieth, nor the fire never goeth out, Mar. 9.44. Yet will the Lord inflict greater torments on such whose sins have been like camels, and lesser upon those whose sins have been like gnats. He knoweth how to beat the servant that knew his masters will and did it not with many stripes, and him with fewer that did it not, because he knew it not Luke 12.47, 48. to make the torments of Chorazin more intolerable then those of Tire and Sidon, Mat. 11.22. Some sins ye see then are greater then other some. But what is it that putteth the difference between sins? What are the weights and balances wherein sins are to be weighed, if we would know which are the heaviest, and which are the lightest sins. Not the opinion of men, of the world, of the multitude, of the time; nor the censure and punishment that men do pass, and inflict upon sin. For so in times past it should have been a greater sin to eat flesh upon a friday, then to break many of the commandments of God, and in any man not to keep the day of Christ's birth holy in a solemn manner should be a greater sin then to break any one of God's commandments, as than to steal, to commit adultery, or idolatry, or blasphemy either. These are therefore false weights and balances to judge of the greatness or smallness of sins by. But by the weights of the Sanctuary, by the word of God only this is to be judged of. And this is the rule that God's word giveth us to judge which are the greatest sins. The more directly any sin is committed against God, the more contempt is done to God by it; the greater the sin is. As the sin against the holy Ghost is the greatest sin of all sins, because it is most directly committed against God, he that committeth it sinneth of mere malice and despite against God. He doth despite unto the spirit of grace, as the Apostle speaketh, Heb. 10.29. So every other sin, the nearer it cometh to it, the more directly it is committed against God, the greater the sin is. And from this general rule, these three particulars will follow.

First. That the sins of the highest degree against the first table, are greater [ 1] then those of the highest degree against the second. So Samuel speaketh of witchcraft, and Idolatry, as of the greatest sins, 1 Sam. 15.23. Rebellion is as the sin of witchcraft, and stubborness is as iniquity and idolatry. So our Savior calleth the first table, the first and the great commandment. Mat. 22.38.

Secondly. That sins committed against knowledge are greater sins then those [ 2] that are committed out of simple ignorance, because there is greater contempt done to God by them, then by the other. See this in a sin of omission, James 4.17. To him that knoweth to do well, and doth it not, to him it is sin. As if he had said; to him it is sin with a witness. See it also in sins of commission, Paul's blasphemy and persecution was in respect of the deed it self, a far greater sin, then the sin of that man was, that gathered sticks upon the Sabbath day. And yet Paul found mercy with God, because he did it ignorantly, as himself saith, 1 Tim. 1.13. Whereas the other found no mercy with God, as we see, Numb. 15.35. because he did it against his knowledge presumptuously. How may that appear will you say? Surely he, and all the congregation, knew well how strictly a little before God had enjoined a precise rest, even from gathering of Manna upon the Sabbath day, Exo. 16.23. yea from doing any work even about the making of the tabernacle, yea, or kindling a fire in any of their tabernacles upon the Sabbath day, Exod. 15. • , 3. And yet would he do this; he sinned against his knowledge, he sinned presumptuously. Therefore is this story brought in by the holy Ghost, immediately upon the law that God had made against presumptuous sinners, as a sanction, and ratification of that law, Numb. 15.30, 32. O think of this, you that at this day do so presumptuously profane the Lord's Sabbaths, not by gathering a few sticks, but by following your profits, and pleasures on that day, with the neglect and contempt of God's house and worship. The spirit of God wrought that love in David's heart to the house of God, that he professeth Psal. 84 10. He had rather be a door-keeper in the house of his God, then to dwell in the tents of wickedness. And what spirit is it that maketh you to hate and loath the house of God as you do? that maketh you so far in love with the tents of wickedness, I mean the ale-houses (the most of which, if any houses under heaven may well be called the tents of wickedness) as you are, that you cannot be drawn from these tents of wickedness, into the house of the Lord, no not upon the Lord's day? you cannot pretend ignorance for your sin, no more then he that gathered sticks upon the Sabbath day could, you sin against your knowledge, as he did, you sin presumptuously as he did; yea your sin is worse then his was. 1. We read not that he did this in the time of God's public worship as you do. 2. He spent not his time so ill in gathering sticks, as you do in swilling, and gaming upon the Sabbath day. 3. He drew not other lewd companions to join with him in his sin, as you do. And yet God met with him, he died without mercy, as you have heard for his sin, & be you sure the Lord will meet with you also one day, and unless you repent, and forsake this sin, you shall find no more mercy with God, then he did. Well, because I see many of you my neighbors here now, whom I know to be faulty this way, and whom it may be I shall not see here this twelve-month again, I have the more willingly enlarged myself in the application of this point, and though I see small hope to prevail with any of you, for the belly hath no ears, and the Ale-house-haunter is usually a scorner, and derider of God's Word; yet because I know that that is unpossible with men, is possible with God ; as our Savior spake in a case not much unlike to this Luke 18.27. and God hath oft wrought by a Sermon, as great wonders as this cometh to, I will conclude my speech to you with that prayer that Noah once made for his sons, Genesis 9.27. God persuade Japheth to dwell in the tents of Sem. The Lord persuade you to shun and forsake these tents of wickedness, to love and frequent better the assemblies, and congregations of his people, where his ordinance, and service is to be found.

[ 3] The third and last rule whereby we are to judge what sins are greater, and more heinous then other, is this. The sins that are committed by such as are of special note above others, for the profession of true religion, and piety, are geater then the sins of other men. This is plain by that speech of the Apostle, Rom. 2.9. Tribulation, and anguish, shall be upon every soul that doth evil, upon the Jew first, and also upon the Gentile. Why upon the Jew first, rather then upon the Gentile? Because God received more contempt and dishonor by the sins of such, then of other men. The name of God is blasphemed among the Gentiles through you, saith the Apostle, Rom. 2.24.

The second use that this Doctrine serveth unto, is for the examination of ourselves, and for the trial of the truth, and soundness of our repentance; which it highly concerneth us to know, and to take heed we be not deceived in it. 1. It is no good argument to prove we have truly repented, because we have sometimes found deep remorse, and trouble of mind for our sins; For so had Ahab, and Judas, as we have often heard. 2. Neither is it a good argument we have truly repented, because we have now left the sins we were heretofore given unto; For the Apostle speaketh of certain hypocrites that were clean escaped from them that live in error, that had escaped the pollutions of the world, even through the knowledge of the Lord, and Savior Jesus Christ. 2 Pet. 2.18.20. By what notes may we then judge of the truth and soundness of our repentance? surely by these two principally. 1. When we can grieve for our sins, hate and forsake them, chiefly out of this respect, because the Lord is offended, grieved, and dishonored by them, when our sorrow is according to God, as the Apostle speaketh, 2 Cor. 7.10. when our repentance is repentance towards God, as the same Apostle calleth it, Acts 20.24. 2. When our sorrow for sin, our hatred and forsaking of it, groweth from faith; and when the knowledge and persuasion we have of God's fatherly goodness, and mercy, rather then of his power, or his justice, and anger against sin, can make us to mourn for our sins, to hate and forsake them. For so is true repentance described. Zac. 12.10. I will pour upon them the spirit of grace, and of supplication—and then they shall mourn, as one mourneth for his only son. And in 1. Pet. 2.1—3. Lay aside all malice, and guile, and hypocrisies, and envies, and evil speakings—if so be that ye have tasted that the Lord is gracious. Would we therefore know the true cause why our hearts are so hard and senseless; why we cannot grieve and mourn more for our sins; why we cannot more willingly forsake and cast off many of our sins; surely the Lord hath not yet poured upon us the spirit of grace, nor given us thereby a sound assurance of his mercy, and fatherly love towards us in Christ. We have not yet tasted (though it may be we know it, and can acknowledge it with our tongues, and discourse learnedly, and eloquently of it) nor have we attained to a particular, a lively and comfortable assurance that the Lord is gracious. For if we had, certainly nothing would be so effectual, to work in us a sound grief of heart for sin, nothing would cause us so much to hate, and abhor sin as this, that we have thereby offended, and grieved, and made so light account of so good, and so gracious a father, as the Lord is unto us. This was that that above all things so much troubled and afflicted the heart of David here. Against thee, those only have I sinned, and done this evil in thy sight.

Lecture XLVII. On Psalm 51.4. Ianu. 30. 1626.

FOlloweth the third use that this Doctrine serveth unto; And that is for exhortation to persuade everyone of us, that forasmuch as every sin is an offense against the Majesty of almighty God, a contempt done unto him, and a despising, and slighting of his commandment, that therefore we would take heed how we give ourselves liberty, either to commit the smallest sin that we are tempted unto, or to make light account of any sin that we have committed upon this conceit, that it is but a small one. Certainly we are bound to take notice of, to be humbled for, and to strive against the very least of our corruptions; the very least transgression of the law of God; even our passionatnes, & aptness to be angry without cause, and to exceed therein; even of our misspending of our time, and trifling it out, both when we are alone, and in company, yea, even on the Sabbath day, and our formality in God's worship, and of our unprofitablenes, that we do so little good, and of that delight we take to hear, and speak of the faults of others, and of the unsanctifiednesse of our thoughts, yea, even of our very dreams that savor of corruption, as it may appear by the equity of that law we read of, Deut. 23.10, 11.

Three special motives there be (besides the reasons you have heard of the last day in the use of instruction) that may be effectual to persuade us unto this.

First. He that giveth liberty to himself in the smallest sins, will be in danger [ 1] by little and little, to grow careless of, and to fall into greater sins, and so in the end to loose all grace, all conscience of sin. A little leaven (saith the Apostle, Gal. 5.9.) leaveneth the whole lamp. And this is that that our Savior teacheth us, Mat. 5.19. Whosoever shall break one of the least commandments, and shall teach men so (that is, justify, defend, and allow himself or others in it) he shall be called the least in the kingdom of heaven ; that is, he shall be of no worth, of no reckoning for grace among the people of God. Dead flies (saith Solomon. Eccle. 10.1.) cause the ointment of the Apothecary to send forth a stinking savor; so doth a little folly, him that is in reputation for wisdom, and honor.

And this must needs be so, 1. Because in giving ourselves liberty in the least thing that we know God hath forbidden, we break the bond & cord that should restrain us from any sin, namely the conscience of the commandment of the Lord against it. If this yoke be once shaken off, if once this bond be of no force with us, but we grow in the least thing to say, as Psal. 2.3. Let us break their hands asunder, and cast their cords from us, what can be of force to hold us fast to the Lord, or to bind or restrain us from the foulest, and grossest sins? 2. Because it is the natural effect of sin (specially being wittingly committed) to make a man apter to sin, to go further in sin. Rom. 6.19. You have yielded your members servants to uncleanness, and to iniquity unto iniquity. 3. Because God in his just judgment is wont to punish sin by sin, to punish men's carelessness, and looseness, and security in smaller sins, by leaving them to themselves, & giving them up to grosser sins, 2 Thess. 2.10, 11. Because men received not the love of the truth (professed it formally, but joyed not, took no comfort in it; a common sin (God knoweth in these days, and such as most men count a very small sin (if any sin at all) for this cause God shall send them strong delusion, that they should believe a lie ; For this God giveth men up to popery: The surest way then for a man to keep himself from falling into gross sins, is to be afraid of, and make conscience of the smallest sins. This is plain in that prayer of David, Psal. 19.12, 13. Cleanse thou me from secret faults, keep back thy servant also from presumptuous sins, let them not have dominion over me, then shall I be upright, and I shall be innocent from the great transgression. So Job to preserve himself from fornication, and adultery, made a covenant with his eye, and with his thought also, bound them to the good abearing, Job 31.1. resolved with himself to make conscience of, and to abstain from all wanton looks, and thoughts also; and so long as he did so, he was safe enough from falling into those gross sins. On the contrary David giving himself liberty in idleness, and wanton looks, 2. Sam. 11.1, 2. was left to himself to fall to those foul sins, he so much bewaileth and complaineth of in this psalm. This is then the first motive to persuade us to make conscience even of the smallest sins, because else we shall be in danger to fall into gross and most heinous sins.

[ 2] The second motive unto it is this, that by these small sins we bring ourselves into greater danger (in some respects) then by committing of those that we do account greater. For great sins are more easily discerned, and felt, and repented of, and consequently pardoned, then these smaller sins are. These without great circumspection and watchfulness, we shall hardly take notice of, or be troubled at all for them, but go on in them without repentance, and consequently without any assurance of the forgiveness of them. In this respect, we find that the civil, honest, and moral man that hath lived unblamably in respct of any gross sin all his life time, is in far worse case then many a one that hath been a notorious evil liver, as our Savior telleth the Pharisees, Mat. 21.31. Verily I say unto you, that the Publicans and the harlots go into the kingdom of God before you.

[ 3] The third and last motive is this, that he that giveth liberty to himself in the least sin, doth not abstain from the grossest out of conscience towards God, because God forbiddeth it, and is offended with it, but out of some hie respects. Thus the Apostle proveth, that he that giveth himself liberty to offend against any one point of the law, though he seem to keep all the rest, is guilty of all, and doth not indeed with any uprightness of heart, keep any one of the commandments of God, I am. 2.10, 11. Because he that said, do not commit adultery; said also, do not kill. He that said, Levite. 24.16. He that blasphemeth the name of the Lord, shall surely be put to death, swear not great oaths, hath said also, Matt. 5.34. Swear not at all. He that hath said, Levite. 19.17. Thou shalt not hate thy brother in thy heart ; hath said also, Col. 3.8. Put away anger, yield not unto, please not thyself in this, that thou art so apt to be angry. He that hath said, Exo. 20.10. on the Sabbath thou shalt do no manner of work, hath said also, Isaiah. 58.13. Thou mayest not follow thy pleasures on my holy day—nor speak thine own words. He that hath said, we must use to pray, and God will pour out his wrath upon the families that call not on his name, Jeremiah 10.25. hath said also, John 4.24. God is a spirit, and they that worship him, must worship him in spirit, and in truth and Exodus 20.17. The Lord will not hold him guiltless, that taketh his name in vain. He that hath said, Isaiah 1.16. Cease to do evil, do nothing that is evil, do no hurt to any, hath said also in the next verse, Isaiah 1.17. Learn to do well, and Matthew 25.30. Cast the unprofitable servant (him that hath done no good, whose life hath been no way useful nor profitable unto others) into utter darkness, and Ephes. 5.16. Redeem the time, make conscience of spending it unfruitfully. Lastly, He that hath said, 1 Pet▪ 1.15. Be ye holy in all manner of conversation ; that is, in all outward actions and words, hath said also, Prov. 2.23. Keep thy heart with all diligence. So that if a man make no conscience of his thoughts, how vain, wanton, malicious, worldly they be, that never troubleth him, certainly he is not restrained from any wicked speeches, or actions out of conscience to God's commandment, but out of some other respects, and consequently there is no truth of heart in him.

One thing there is that our foolsh hearts art apt to object against this exhortation. We are apt to think that this preciseness, this strictness to watch, and take heed to ourselves, that we offend not in the least thing, putteth such a yoke upon a Christians neck, as no man is able to bear, maketh the life of a Christian, a mere drudgery, a most painful, and uncomfortable life. We have an old proverb, Qui medice vivit misere vivit If a man have so crazy a stomach, that if in eating or drinking, he swerve never so little from the rules of Physic, or from his ordinary diet, he will straight be much out of temper, surely that man's life must needs be very uncomfortable unto him. And so many men think it is with them whose consciences are so tender, and nice, that the least sin will trouble them.

To this I answer. 1. That a Christian life is certainly very painful to flesh and blood, and if we will admit of no duty to be enjoined us, but that which is easy, we must never look to come to heaven. We know who it was that said, Matth. 7.14. Strait is the gate, and narrow is the way that leadeth unto life, and few there be that find it. And though it be an evil temper and constitution of the body, to be too tender; yet cannot the conscience be too tender: the best temper and constitution of the conscience, is to be sensible of the least sin. Keep my law (saith the Lord, Proverbs 7.2.) as the apple of thine eye. The conscience of God's child towards God's commandments, is as tender a thing as the apple of the eye, the least thing will offend it. 2. This preciseness in making conscience of the least sin, will not make a Christian life wearisome and uncomfortable unto him; nay, it is the only way to make our lives comfortable unto us indeed, if we could bring our hearts to this, to make conscience of the least sin. It is a certain truth which