The Second Part.

Here have we that which my eye was chief­ly Part 2d. Pauls particu­lar Ap­plicati­on of this ge­neral Doctrine to him­self. upon, when I now took this Text in hand; wherein our Apostle bringeth home this general Truth, which he had before propounded and commended, to himself, by a particular Application. Therein Obs. A Patern for our Imita­tion. Communi regulae sese in­volvit: atque hic verus Scripturae usus est ut nobis applicemus salutaria, quo spem habeamus de salute nostra. Aret. Com. in Text. (as Aretius well observes) setting us a Patern for our Imitation, teaching us what use we are to make of the Scriptures, and of all the sayings therein conteined. And speci­ally of those saving Truths, which there we meet with. Not contenting our selves with a general notion of them, but bringing them home to our selves, making them our own, by such a special and particular Appli­cation.

[Page 52]Without this, the most saving Truths Reas. Appli­cation maketh saving Truths effectual. will not be saving to us. A Medicine, though never so Soveraign a Plaister, though never so Sanative, yet if onely looked upon, and so layed aside, if not taken down, if not ap­plied, in an ordinary way it will do the Pa­tient no good. The most saving Truths, the most cordial and comfortable promises in the Book of God, if not brought home to a man's self, will be of no avail to him. It is the Application of these Truths, these faithful Sayings, that maketh them effectual. Particular Persons, receive no benefit from general Doctrines, without such a particular Application.

This use then make we of all those Truths, Applic. which we meet withal in the Book of God. The Instructions, Counsels, Threatnings, Pro­mises, which are there held forth; suffer we them not to lie by us, think it not enough to read them, or hear of them, and to yield a general assent to them, but bring them home, make them our own. So doth our Apostle here in the Text, having held forth this Doctrine unto others, of Christs coming into the world to save sinners, he reflects upon what he had said, bringing it home to himself, ranking himself in the list, yea in the forefront of those sinners, whom Christ came to save. Of whom I am chief, [...], Quorum Primus ego sum, Paul, the first of sinners. Of whom I am First.

[Page 53]The First? What then, was Paul the first Q. How said so to be. of sinners? were there not others before him? Surely yea, Quot homines tot peccato­res, so many men as there had been, so many sinners. The first man, and the first woman, they were the first sinners. How then saith Paul here, that he was the first?

In Answer to this, Aquinas here tells us of A. An Here­tical Dream. Hic dicit Haereti­cus, quod anima Adae fuit in Paulo, & transi­vit de corpore in corpus. Aquin. Expos. in Text. certain Hereticks, who dreaming of a Pytha­gorical Metempsuchosis, a transmigration, a flitting of Souls out of one body into ano­ther, they conceived that the Soul of Adam, the first man, might be transmitted into Pauls body, and so upon that accompt, he might say of himself, that he was the first sinner, having in himself the Soul of the first man. But this is but a Dream and so we leave it, which (if need were) might be sufficiently confuted (as that Author ob­serves) from that one Text of the Apostle, Rom. 9. 11. where speaking of Children not born, he describeth them to be such as had neither done good nor evil. So then, the Soul is not before the Body. But letting that go. A. 2. Paul the first, that is the greatest of sinners.

More genuinely. Paul saith here of him­self, that he was the first of sinners; Primus non tempore, sed magnitudine, (so the Author aforesaid, and diverse others, after Augustine, rightly resolve it:) the first not in time, not * Quid ergo est primus? antecedens omnes, non tempore, sed magnitudine August. in Psalm. 70. [Page 54] in order, but in respect of the magnitude and greatness of his sinnes. So are we here to understand the word (as often elswhere;) [...] being put for [...], the first, that is, the greatest, the chief of sinners, (as our Translation hath it) Of whom I am chief.

But, so looking upon it, the Question is Q. How Paul saith this of him­self. yet unresolved. For, how saith the Apostle this? or how could he say it of himself, that he was the chief of sinners? What, were there not others, who had been, (or were) as great, or greater sinners than he? How then saith he, that he was the chief?

To this it is answered by some, and di­verse; A. Hespeaks Hyper­bolically out of his great Hu­mility. Dictum est [...] ex summa modestia: Grotius Annot. in Text. Hoc dicit ex humilitate. Aquin. This he speaks [...], Hyperbo­lically, out of his great modesty and Humi­lity, so thinking, and so speaking of him­self.

And so looking upon it, Let him herein Obs. Christi­ans to think & speak meanly of them­selves. again be propounded as a pattern for the imi­tation of all Christians; teaching them how to think, & how to speak of themselves, meanly, lowly, preferring others before themselves. So runs this our Apostles direction, Phil. 2. 3. In lowliness of mind, let each esteem other bet­ter than himself. Ita jussit, ita gessit. This he would have others do; and this, Himself here doth; so not only giving us a Rule, but setting us a Pattern. Paul, what he was [Page 55] the Churches of God well know; a Chosen Vessel, an eminent Saint, an eminent Apostle; one of the choisest Instruments that ever Christ made use of; eminent for Gifts, e­minent for Graces; yet he, when he com­eth to speak of himself, how doth he under­value himself? Sometimes professing, and ac­knowledging himself to be the meanest of the Apostles, and not worthy of that Honour. I am the least of the Apostles, that am not wor­thy to be called an Apostle (saith he) 1 Cor. 15. 9. And sometimes the meanest of Saints. Unto me, who am less than the least of all Saints, is this grace given, Eph. 3. 8. And here he ac­knowledgeth himself to be the chief of sin­ners. Thus speaking of his Gifts and Graces, he thinks he cannot speak too meanly of them; but speaking of his sins, he thinks he cannot speak too highly of them. He is not more in extenuating the one, then in aggra­vating the other: Such was his Modesty, such was his Humility. Maximus Doctorum, maximus peccatorum. Though he was an Apostle, a great Apostle; yea, without dispa­ragement to any, inferiour to none, (which we find him elsewhere standing upon) be­ing by his Adversaries put upon it, to Vin­dicate his Reputation, he sticks not to equa­lize himself with the very chiefest Apostle: I suppose (saith he) I was not a whit behind the very chiefest Apostles, 2 Cor. 11. 5. And again chap. 12. v. 11. In nothing am I behind [Page 56] the very chiefest Apostles; meaning Iames, and Iohn, and Peter, (whose Disciples and Followers diverse then professed them­selves to be) yet here he reckons himself among the chief of sinners, nay, of sinners The Chief. Thus was he (as Aretius here saith of him) in peccato maximus, in ministerio minimus, ubique tamen inter homines magnus; though every where highly esteemed of a­mong men, yet in his own apprehension, the least of Saints, and the greatest of Sinners. In himself nothing. So he there tells his Co­rinthians in the Text last named; where, whilst he extolleth his Ministry, he debaseth himself. In nothing am I behind the very chiefest Apostles, though I be nothing. Nothing out of Christ, nothing in himself, of no worth, no value.

Such mean thoughts should Christians Christi­ans to prefer o­thers be­fore them­selves. entertain of themselves, thinking more meanly of themselves, than of others. So doth that wise Agur, Prov. 30. 2. Surely (saith he) I am more brutish than any man, and have not the understanding of a man. Agur, a Pro­phet, divinely inspired, (as the Verse fore­going there seemeth to intimate, where those Sayings of his, in that Chapter, are called his Prophecy) a wise and learned man, indued with a great measure, not only of Natural and Moral, but of Divine knowledge; yet see how he undervalues himself, how mean­ly he thought of himself. And the like did [Page 57] Asaph, or David (uncertain whether), whom we find confessing to his God, So foolish was I, and ignorant (saith he) I was, as a Beast before thee, Psal. 73. 22. And after the same mode did our Apostle here speak of himself, ac­knowledging himself to be not onely a sin­ner, or a great sinner, but the chief of sin­ners.

In which Expression, let not any think, Paul not speaking other­wise of himself than he thought. or suspect, that he spake of himself other­wise than he meant and thought. It is Mr. Calvines Caveat which he giveth upon it; Cave ne existimes, modestiae causâ Apostolum mentitum esse; Far be it from any to enter­tain a thought, that Paul here should, out of modesty, speak otherwise than he thought and meant.

And whilst we do not, nor dare not, cen­sure Christi­ans to beware of such Comple­ments. or suspect him upon any such account, see that we our selves be not at any time guilty of the like. Take heed of such vain, airy, empty complements, as are too common with some, who will speak (it may be) meanly of themselves, when as they think nothing less; haply debasing them­selves, that so they may draw the greater and higher commendation from others. Far was this from our Apostle. Certainly, this Confession of his, had not more modesty than sincerity, not more humility than reality in it. What he here acknowledgeth, he did it not with his Tongue, or Pen onely, but [Page 58] with, and from his Heart. A hearty con­fession Veram hic non [...] quam hu­milem confessio­nem edere voluit, At­que ex intimo cordis sensu depromptam. Calvin. Com. in Text. it was, ex intimo cordis sensu deprompta, (as Calvin saith of it;) fetched even from the bottom of his Heart, springing from an inward sense and feeling of what he confessed.

But if so, the Question will yet run on, Q. Paul was now an eminent Saint. How could Paul say and think thus of him­self, that he was the chief of Sinners? When he spake this, he was a Iustified person, ha­ving his sins pardoned, and forgiven him; and this he was assured of. Besides, as he was Iustified, so he was sanctified: How then could he say, that he was the chief of sin­ners? Of whom I am chief.

To this it is Answered; Paul here speaks A. He speaks of what he had been be­fore his Conver­sion. not of what he now was, but of what he had been: Not of what he now was by Grace, but what by Nature, and what by Practise, before such time as the Grace of God met with him. True it was, there was now a great and wonderful change wrought in him; he was not now the same man that sometime he was. Now I live, (saith he) yet no more I, Gal. 2. 20. No longer that Saul which here­tofore he was, but much changed, and alter­ed! So was that other Saul (King Saul) of whom we read, how that the Spirit of God coming upon him, (the spirit of Prophecy) he was turned to another man, (as Samuel tells [Page 59] him it should be done to him, 1 Sam. 10. 6.) And so was this Saul much more, whose name was altered from Saul to Paul; giving him, and others, to take notice, that he was now turned to another man, wonderfully changed from what he was. Such a change there was in him, in respect of his quality and condition. He who was a sinner, a great sinner, was now a Saint. He who was a Persecuter, was now a Preacher, an Apostle. But this was the work of Grace in him. So himself looked upon it; By the grace of God I am that I am, (saith he) 1 Cor. 15. 10. That he was Called, Justified, Sanctified, that he was a Preacher, an Apostle, this he ascribeth all to Free Grace; not to any thing in him­self, nor to any thing that he had done. Of himself he was a sinner, a great sinner: and such he should still have continued, had not the Grace of God met with him, & wrought such a change in him. So that here, reflect­ing upon his former condition, looking up­on himself as he was before his Conver­sion, he maketh this free and ingenuous confession and acknowledgement, That he was a great Sinner, I, the chief of Sin­ners. Q. Paul, be­fore his Conver­sion was morally righte­ous.

Q. Why, but yet how could he say this of himself, that he was then the chief of sin­ners? Look upon him before his Conver­sion, and see what we can find in him that should deserve so severe a Censure: What? [Page 60] was Paul, (or Saul, for that was then his Name) then a Debauched, Scandalous, Pro­phane, Impious Person? Not so; his Life and Conversation was not tainted with any foul Vice, or sinful Enormity. No, clean otherwise; his life was then unblamaeble, nay very strict and regular; He had then a respect to the Law of his God; yea, a more than ordinary Respect, being zealous for it, a zealous Professour, and a zealous Practiser of it. And that not only for the Ceremonial part of it, wherein (as he tells his Galatians) he was a great proficient, beyond others of his time: Ye have heard (saith he) of my Conversation in time past, how I profited in the Iews Religion, above many of my equals in my own Nation, being more exceedingly zealous of the Traditions of my Fathers, Gal. 1. 14. But also for the Moral part, ordering his Life and Conversation according to that Rule, walking regularly, and unblameably. So much he tells his Philippians, chap. 3. v. 6. Touching the Righteousness which is in the Law, blameless. Such he then was, a man of an innocent and blameless life & Conversation. A. He was then a friend to the Law, but an enemy to the Gospel. And not only so, but endued also with many excellent Moral Vertues, as Justice, Tempe­rance, &c. And what? he the chief of sin­ners? a man so ordered, so tempered, so qualified?

To this, Calvin and some others, retur [...] Answer well. He was then indeed a friend, [Page 61] a great friend then to the Law, but an enemy to the Gospel; standing for the one, but op­posing the other; zealous for Moses, but as zealous against Christ; an Unbeliever, a Per­secuter, not imbracing but rejecting this excellent Doctrine, which here he speaketh of, the Doctrine of the Gospel, the Doctrine of Salvation by Iesus Christ. He was then, one of those Antichrists which St. Iohn speak­eth of, 1 Ioh. 4. 3. & 2. v. 7. Denying Christ to be come in the flesh. Not receiving him, not believing on him, but blaspheming him in his Person, and persecuting him in his Mem­bers, in all that professed his Name. So we have it recorded, Acts 8. where the Story tells us, how he being then called, Saul con­sented to Stephen's death, vers. 1. and how he made havock of the Church, entring into every house, and, haling men and women, committed them to prison. And after, chap. 9. v. 1, 2. breathing out Threatnings and Slaughter, against the Disciples of the Lord, he went unto the high Priest, and desired of him letters, that if he found any of this way, whether they were men or wo­men, he might bring them bound to Ierusalem. Such was his zeal then against Christ, and against the Doctrine of the Gospel, and all the true professors of it. And this was the sin which here he chargeth so heavily upon himself, as the chiefest of sins, making him the chief of sinners. This it was that made him think so meanly, so vilely of himself [Page 62] as he did, to account himself the least of the Apostles, not worthy to be an Apostle, Be­cause (saith he) I persecuted the Church of God, 1 Cor. 15. 9. And so here to call him­self the chief of sinners, in as much as he had been (as he declares in the verse next but one before the Text, vers. 13.) a Blasphemer, a Persecuter, Injurious. Thus it was. Nemo acrior inter Persecutores, ergo nemo pejor inter peccatores, (as Augustine hath it). Among August. de verbis Apostoli. Serm. 9. all the Persecutors of his time, none more fierce, more eager than he; and therefore among all sinners, none greater than he.

So it is, Among all sins, there is none great­er Obs. No sin like ob­stinate Infidelity. than the sin of Infidelitie. This is Calvins observation, which he from hence taketh up, and not without ground. This is the sin, that bringeth upon a man the greatest guilt, His ver­bis admo­nemur quam grave sit apud D [...] ­um, & [...]rox cri­m [...], Infi­delita [...]: p [...]sertim ubi acce­ [...]t [...]bsti­natio & saeviendi rabies. Calvin. Com. in Text. and maketh him one of the greatest sinners, even the sin of Infidelitie; specially when it is accompanied with obstinacie, and contu­macie, and pertinacie [...] as Paul's sin here was): now there is no sin like this sin, this sin against the Gospel. Sins against the Law may be great sins, some of them greater than other, some crying sins, of a heinous and horrid nature: But none of them like this sin against the Gospel, Infidelitie, when it is (as I said) accompanied with obstinacy; when men will not receive Christ, being of­fered and tendred unto them, but reject him, and will not believe on him. This is [Page 63] The sin. When the comforter shall come (saith our Saviour to his Apostles), he shall reprove the world of Sin, of Righteousness, and of Iudg­ment: Of sin, because they believe not on me, Joh. 16. 8, 9. Intimating this to be the sin, the greatest sin that shall lie most heavy up­on the world. No sin like this sin. If I had not come and spoken unto them, they had not had sin, (saith he of the Iews, in the Chap­ter foregoing) Ioh. 15. 22. Had not Christ come unto them, and made himself known to them, they had had no sin comparatively, not so great sin to answer for, as now they had. This is the condemning sin. This is the condemnation, that light is come into the world, and men loved darkness rather than light, Joh. 3. 19. Iesus Christ, who was the true Light, being clearly revealed, as he is, under the Gospel, the not receiving, but rejecting of him, This is the condemning sin, laying those that are guilty of it, under the just sentence of Cond [...]nation. He that believ­eth not, is condemned already, (saith the verse there foregoing, verse 18.). He is so, being layed under the sentence of Condemnation, as for his other sins, Original and Actual, so in special for this, his not believing. No sin like obstinate Infidelitie; when men shall shut their eyes against the Light, will not re­ceive Christ, and the Doctrine of Salvation by him, but oppose it, and according to their power persecute it. This was Pauls [Page 64] sin, and it was such a sin as weighed down all his legal Righteousness, making him, in his own estimation and account, the worst, the vilest, the greatest, the chief of Sinners.

Which let it be taken notice of, and seri­ously Applic. considered; and that, As by all of us, Persons in some degree guilty of this sin. that we may be convinced of the greatness of this sin, this sin of Infidelity, whereof there is none of us, but in some degree or other stand guilty: So in special,

1. By meer civil Persons, who look after 1. Meer ci­vil Per­sons, rest­ing in their moral righte­ousness. nothing but the Righteousness of the Law. So they may but approve themselvs legally, and morally righteous as to the world, they regard not that Evangelical Righteous­ness, whereby they may come to stand righ­teous before God: So long as they do but yield an outward obedience to the Law, they regard not the obedience of Faith. Whilest they are just, and sober, and temperate, and chaste, innocent, and harmless in their lives, they think that shall pl [...] for them, that shall justifie them. So did that Young man in the Gospel, who, when our Saviour had repeated to him the duties of the second Table, Thou shalt do no Murder, Thou shalt not commit Adultery, &c. He presently re­plyeth, All these things have I kept from my youth up, Mat. 19. 20. Having yielded an ex­ternal obedience to what the Law required, he thought this was sufficient for his Justifi­cation and Salvation. And so do many [Page 65] others. But alas! herein how far are they deceived? All this may a man do, and yet for all that, be among the chiefest of Sinners. An instance whereof we have in the Text. Paul was (as you have heard) an exact Walker, a strict observer of the Law, blame­less in his Life and Conversation; and yet for all that the chief of sinners.

Which, I beseech you, to take notice of, who build your hopes of Salvation upon the A mans own Righte­ousness a sandy foundati­on. sandy foundation of your own Righteous­ness, your good Doings, your good Mean­ings; you are not as other men, (as that Pharisee in the Temple said of himself, thanking God for it, God, I thank thee, that I am not as other men are, Extortioners, Unjust, Adulterers, &c. Luke 18. 11.) you are not tainted and polluted with the crying sinns of the Times; you are no Drunkards, no Swearers, no Unclean or Unrighteous persons; your Lives are Blameless, and your Con­versations Harm [...]; and you do (it may be) some, and many good Duties, as giving of Almes, &c. And therefore you hope it shall go well with you, that God will own, and accept you as righteous. Alas, for all this you may be sinners, and great sinners still: I, and such you are, if you refuse to yield obedience to the command of the Gospel. The Gospel-Commandement is the great Com­mandement. This is His Commandement, That we should believe on the Name of his Son, Iesus [Page 66] Christ, 1 John 3. 23. [...], The Comman­dement, that Commandement which Chri­stians ought to have a respect to in the first place. And Obedience to this Command, is the most acceptable obedience. Paul tel­leth his Romans, that he had received Grace, and Apostleship (i. e. the gift of being an A­postle) for the obedience of the Faith, Rom. 1. 5. that he might be an instrument to bring the Gentiles to yield obedience to the doctrine of Faith, the Gospel. Not to yield obedience hereunto, is the greatest disobedi­ence. This is that which he chargeth upon the Iews, that they had not obeyed the Gospel, Rom. 10. 16. Many of them had obeyed the Law, seeking Righteousness by their Conformity thereunto; They followed after the Law of Righ­teousness, (as he saith of them in the chapter foregoing, ver. 31.) seeking righteousness by their obedience to the Law. But they had not obeyed the Gospel. And this he chargeth upon them as [...]he highest Con­tempt, the greatest Disobedience; that they, going about to set up, and establish their own Righteousness, did not, would not, submit themselves to the Righteousness of God, (as he tells them, chap. 10. ver. 3.) that is, to seek Justification in Gods way; that way which he had laid out for them, viz. by receiving Christ, and Believing on him.

And is not this the case of some, and I fear too many among us? (Pardon me if I [Page 67] take liberty a little to insist upon this so Too ma­ny hearkning more to Moses, than to Christ. needfull a point.) All their care is to hear what Moses saith unto them, to yeild obedi­dience to the Law; whilst in the mean time they listen not to the Voice of Christ, the Voice of the Gospel; they regard not the obedience of Faith, but trample upon Christ, and the doctrine of Salvation by him; not receiving, not embracing it, not laying hold upon it, not seeking Justifica­tion and Salvation by it. Now as for all such, let them know that it is not all their legal Righteousness, that shall be able to justifie them before God. Before men it may, (in which sense St. Iames tells us of a Iusti­fication by works, Jam. 2.) but before God it cannot, it shall not. Having no other Righte­ousness but this, they shall still stand as Sinners before him; yea, as great sinners. In this rank (continuing in this their Infidelity) they will be found at that great Day. The wicked servant in [...]e Gospel, is said to have his portion appointed him with unbelievers, Luke 12. 46. intimating such to be the chief of Sinners. Such they will be found at that great day. No sin will then be more deep­ly censured than this. Then will it be as easie, nay, more easie, for Pagans and Pai­nims, who never heard of Christ, than for unbelieving Christians, who reject Christ, and trample this precious pearl of the Gospel under their feet. Here is the first [Page 68] sort whom I would have to take notice of this Doctrine; meer Civil persons.

2. And to these, joyn we such vain-glori­ous 2. Vain­glorious Hypo­crites. Hypocrites, as make a shew of Religion, being zealous for the outside, the Ceremonial part of it, (as Paul was of the Traditions of his Fathers.) None more observant of ex­ternal Formalities than they. In the worship Inde col­ligere promptum est, quid valeant coram Deo omnes hy­pocritarum pomp [...], dum contumaciter Christo resistunt. Calvin. Com. in Text. and service of God, Who seemingly more Devout than they? yet in the mean time, they are no true friends to Jesus Christ, having no inward acquaintance with him.

3. But what shall we then say to those 3. Enemies to Christ, persecu­ting Him, and His. that are Enemies to him? not only not re­ceiving him into their Hearts, but opposing him; yea, and according to their power Persecuting him, and his. This was Pauls case (as you have heard whilest he was Zealous for the Ceremonies of the Law, he was an imbittered enemy against Christ, a Blasphemer, a Persecuter, speaking evil of the Way of Christ, and persecuting all that he found of that Way. And for this, he here censures, and condemns himself to be the chief of Sinners. Who ever they are, that in any degree stand guilty in the like kind, let them take it home to themselves; so as, being convinced of the greatness of [Page 69] this their sin, they may come to judg them­selves for it (as he did), and so by judging and condemning of themselves, they may prevent the Lords Judgment; and obtain Mercy, as he also did.

Thus you see, whereupon it was the Apostle passeth this Censure upon himself, confessing and acknowledging, that he was the chief of sinners.

Why, but it may be alledged, that, what Q. Paul sin­ned ig­norantly Paul herein did, he did it ignorantly. So much he himself asserts in the verse next but one before the Text, vers. 13. I was so and so, But (saith he) I did it ignorantly; not in­tending any evil, nor suspecting that what he did was evil; only he was carried on with a blind inconsiderate zeal, thinking that he did God good service in that which he did. So he tells Agrippa, Acts 26. 9. I verily thought with my self, that I ought to do many things contrary to the Name of Iesus of Nazareth. And might not this have pleaded an excuse for him?

A. Not so: Ignorance, however in some A. Ignorance though it may extenu­ate the sin, yet it doth not acquit the sin­ner. cases it may extenuate the sin, yet can it not acquit the sinner. Especially, where it is (as it is called) Ignorantia vincibilis, a vin­cible ignorance; when a man hath means whereby he may come to the knowledg of the Truth. Such was Pauls ignorance, he might have known that Iesus Christ was the true Messiah. This he might have learned [Page 70] from the Prophets and Apostles, as also from those works which did sufficiently testifie of him, the Miracles which were wrought by him, and by his Apostles, for the confirm­ing of that Doctrine which was by him Preached: So as his ignorance of this Truth was in it self culpable and inexcuseable; and consequently, could not excuse this sin of his, in opposing the Truth of God, in Persecu­ting Christ in his Members, as he did. Not­withstanding this, yet was he in so doing a sinner, a great sinner, the chief of sinners.

Which let it be taken notice of, by such who are ready under such a pretence, to palliate and excuse the like sins in themselves. Applic. Sin not to be pal­liated under pretence of Igno­rance. What they did, they did it ignorantly, or they did it out of a good intention, though rashly and unadvisedly, &c. And therefore they think this shall excuse them before God and men. Not so. Before men, haply it may, but not so before God. For all this, they are sinners still. Ignorance may excuse à tanto, but not à toto; in part, but not in whole. Sins of ignorance, are sins still. The Apostle tells us, how the high Priest under the Law, offered Sacrifices for the errours of the people, Heb. 9. 7. [...], super ig­norantiis, (as Eras [...]us, and the vulgar Latine render it) for their ignorances, their sense of Ignorance. And therefore let not any think that this plea will hold good at the bar of Gods Justice, if they shall come to be tried [Page 71] there. True it is, it may make them more capable of Pardon, upon their suing it out, (as Paul there saith of himself, that he ob­tained Mercy, because he did what he did, Ignorantly, v. 13.): but it cannot acquit, and discharge them of the Sin. Paul was still a Sinner; I, in his own apprehension, the chief of Sinners.

But the Knot is not yet untied, the point Q. Were there not o­thers as great, or greater Sinners than Paul not fully cleared. Paul was a sinner, a great sinner, let that be granted; yet how was he the chief of sinners? Were there not others as great, if not greater than he? What, had there not been many that had been guilty in the very same kind before him? having as great a hand in opposing and persecuting of Christ, as ever he had? What say we to Herod, who sought to murder Christ in his Cradle, upon which account (to make sure of him) he caused all the children in Bethleem, and the coasts thereof, from two years old and under, to be slain, Mat. 2. 16? And so to those others, (probably his Instruments) who are there said to have sought the young childs life, vers. 20. And what say we to the chief Priests and Scribes, of whom we read, that they sought how they might kill him, Luk. 22. 2? And what to Iudas, who (as it there follow­eth) communed and bargained with them for a sum of mony, to betray that his Lord and Master into their hands; which being in­gaged in, he sought opportunitie to do, v. 4. 6. [Page 72] and afterwards did it? And what say we to Herod and Pilate, who had a hand in con­demning him? And what to the Iews, who used him so inhumanely and barbarously as they did, putting a Crown of Thorns upon his head, reviling and spitting upon him, buffeting him, and afterwards Crucifying him? which, however some of them did it ignorantly, (as our Saviour, making the most charitable construction of it, saith of them, Father forgive them, for they know not what they do, Luk. 23. 34.) yet, can it not be so thought of all: Some of them doing what they did out of implacable malice. And what, were not these as great, nay greater sinners than Paul was? who did what he did ignorantly. How is it then, that he here chargeth himself so deeply, that he was the chief of sinners?

To this, I find diverse Answers returned. Ans. 1. Pauls sin more ge­neral than theirs. Some (in the first place) look upon Pauls sin as more general, rea [...]hing further than theirs did. Iudas his sin in betraying, and theirs in Condemning and Crucifying of Christ, it was more particular, extending only to his Person; but Paul's, reaching to Videtu [...] quod Ju­das fuit major. Sed qui­dam di­cunt, quod peccatum Pauli generalius fuit, quia contra totam Ecclesiam. Aquin. in Text. the whole Church. Others (in the second place) conceive that Paul might be more zealous, more active and stirring, more fierce than any of them. Besides (thirdly) he [Page 73] had more light, at least, greater means of knowledg then the most of them. But (as Aquinas notes upon it) all these will not re­solve Sed hoc nihil est, quia Pau­lus in In­credul [...] ­tate, & multi Judaei persequebuntur ex Malitia. Ibid. the doubt, in asmuch as Pauls sin was still a sin of ignorance, but some of theirs of malice.

Aquinas himself therefore (in the Second A. 2. Paul the chief of Saved sinners. place) he would evade it thus. Paul here calleth himself the chief of Sinners; that is, (saith he) not of All sinners, but of Saved sinners. Of such it is that he here speaketh. Maximu [...] inter pec­catores salvatos. Ibid. Christ Iesus came into the world to save sinners, of whom (of which saved sinners) I am chief. As for Iudas, and Herod, and Pilate, and o­ther of the malicious Iewes, they had not found the like Mercy that he had done. They were sinners, but damned sinners, not saved by Christ. Now of all such (saith he) Paul here reckons himself the chief. But nei­ther can this be looked upon as satisfactory; in as much it layeth too great a restraint upon the words of the Text, which must be understood indefinitely, of all sinners. Christ Iesus came into the world to save sinners; ten­dring, and offering Salvation unto all. A. 3. Paul the chief of sinners in his own ap­prehen­sion. And of all these sinners Paul here acknow­ledgeth himself to be the chief.

More genuinely then (in the Third place) Paul was the greatest of sinners in his own apprehension: Being best acquainted with [Page 74] his own sins, and most sensible of them: Peccata mea certius scio, & gravius pondero (saith Carthusian well), He did more certainly know, and more sensibly feel his own sins, than the sins of others.

1. More certainly know them. As for the 1. Being best ac­quainted with him [...]elf. sins of others, he looked upon them at a distance, a far off, knowing them onely by Hear-say; In the mean time, not knowing all the circumstances accompanying them, which might either aggravate, or extenu­ate them. But for his own sins, these he was well acquainted with, his eyes being fully opened, and having a great measure of Light, which breaking forth into his Soul, he had now a full discovery of them, so as he was powerfully, and thorowly convinced of them: hereby he was made throrowly acquainted, as with the Streams, so with the Fountain; as with the several Acts of sinne which he had perpetrated, and committed, so with the fountain of corruption from whence they Issued: And both these he took notice of in himself, which he could not do in others. As for the outward acts of sinne in others, these he might either see, or hear of; but as for the fountain of Corruption, that mass and body of sin in them, that he could not be privy to. Thus was he better acquainted with himself, than with others; and with his own sins, than theirs: having a more clear, and full sight of the one, than of the [Page 75] other. So he had, whilest (as I said) he be­held the one near hand, the other afar off. Now things which we behold near hand, we behold them in their full proportion, where­as things seen at a distance▪ seem much less than they are. As a Hawk flying a high pitch, her shape is lessened, being seemingly far less than when she was upon the Fist, or Pearch. Whereas the Moon, though one of the least of Stars, yet seemeth far to exceed them in Magnitude, because not so remote, but nearer to the Earth than they. So was it with Paul's sins; they were nearer to his eye, than the sins of others, and therefore seem'd greater to him, than the sins of any other.

Besides, they were set off (as I may say) The great­ness of Pauls sins set off by the great­ness of Gods Mercy shown to him. by the greatness of that Grace and Mercy which he had tasted of. Contraries, they do mutually illustrate each other, as that com­mon Maxim tells us, Contraria juxtà [...]e posita magis elucescunt. White and Black being set together, make each other appear the more. And surely Paul having obtained Mercy, ta­sted of those exceeding riches of Grace, which God had shewn to him in his kindness towards him in Christ Iesus, in the Pardoning and Forgiving of his sins, & receiving him into so great Favour; this made his sins to appear unto him so much the more sinful. Even as it is with a Traytor having plotted Treason against his Prince, against his Person or Go­vernment, and being Convicted of it▪ and [Page 76] condemned for it, if his Prince out of his special Grace shall please, not only to par­don his Crime, but to receive him into Grace and Favour, admitting him to some place of trust and nearness about his Per­son: certainly, if there be any ingenuitie in such a person, this cannot but make him see the foulness of his Errour, and make the Treason seem more horrid unto him, than ever the Rigour of the Law, if Executed upon him, would have done. Thus was it with this our Apostle. Paul had taken up Arms against Christ, and against his Church, shewing himself a Rebel, an enemie to his Person and Government, exercising all the Acts of Hostility that he could upon his Sub­jects, and that for his cause, whom he thus Maligned, that he would even have pulled Him out of his Throne, if his power would have reached unto it. Now, this sin Christ pardoneth unto him, giving him his Pardon under Seal, assuring him of it. And not on­ly so, but he receiveth him, into special Grace and Favour with himself, entertain­ing him as a Servant, a Servant by Office, admitts him to a place of near attendance, preferring him to the highest Office in his Court, to be an Apostle, a chief Apostle, conferring many great and signal Favours upon him: No wonder then, that he having now a true spirit of Ingenuitie in him, (such is the Spirit of God) should look upon his [Page 77] former course as most vile, most sinful, and that he should thus deeply charge himself to be the chief of sinners. The Story tells us of Peter, how, when at his Masters Command, after so long labour in vain, having (as he saith) toyled all the night and taken nothing; he had again cast in his Net, and thereupon, haled such a wonderful draught of Fishes; hereupon beholding the Power of Christ, who hereby shewed that he had all the Fishes of the Sea at his command; When he saw it, he fell down at his knees, (saith the Text) saying, Depart from me, for I am a sinful man, O Lord, Luk. 5. 8. Peter was a sinful man before, and he knew himself so to be. But now, behold­ing the Power and Soveraignty of his Lord and Master, thus wonderfully manifested, this makes him reflect the more upon him­self; and so wrought in him, a greater, a deeper apprehension of his own vileness, his own sinfulness. And thus was it with this our Apostle St. Paul. Having had greater experience, as of the Power, so of the Grace and Mercy of Christ, than others, in pul­ling him as a firebrand out of the flames, in working so great a change in him, this mak­eth him to reflect the more strongly upon his former course, and breeds in him a deep­er apprehension of the heinous and horrid nature of his former Practises, causing him to charge himself so home as here he doth, to accuse and condemn himself as the chief [Page 78] of sinners. Thus, he saw his own sinfulness, more than the sinfulness of others, being bet­ter acquainted with his own sins, then with the sins of others. 2. Paul felt his own sins.

2. And again, as he saw them, so he felt them. As for the sins of others, he might see them, or hear of them, but he could not feel them. His own he both saw and felt. Seeing the foul and horrid nature of them, he also felt the weight and burden of them, which he did not of others. And this again, made him think his sins greater than the sins of any other. Cuique gravissimum suum onus, (saith Aretius upon it). Every one thinks his own burden heaviest, which he carries upon his own shoulders; his own Affliction, the soarest and greatest. Behold, and see, if there be any sorrow like my sorrow which is done unto me, wherewith the Lord hath Afflicted me, (saith the Church) Lam. 1. 12. A man that is pained in the head, or teeth, or eyes, (as Sicuti qui gravi dentium, capitis, vel ocu­lorum do­lore labo­rat, dicit nullum dolorem hoc esse majorem, s [...]d suum c [...]nnium esse maximum, quia scit: su­um sentit per experientiam, aliorum vero dolores tantum consider [...] per speculationem. C. A. Lap. in Text. à Lapide illustrates it) he is ready to say, and think, that there is no pain like his pain. And he giveth this reason for it, Because he knoweth his own pain by sense and experi­ence, and others, only by speculation and report. He heareth of the one, but he feel­eth the other; and so he is most sensible of [Page 79] his own. Even thus was it with the blessed Apostle here. He had without question, heard of the sins of others, and he saw them to be great sins; I, but he feeleth his own. He had felt the burden of his former sins, and he still felt the weight of that body of sin, which he yet carried about with him. And this it was that made him thus to think, and thus to speak of himself, as the greatest, the chiefest of sinners.

Behold here then, the true disposition of Obs. General Observa­tion. a gracious Soul, a Character of a truly penitent sinner, He is frequent in remembring, forward in acknowledging, and se [...]ere in censuring of his own sins. All these we see in this chosen Vessel, this blessed Apostle here in the Text, who having occasion to make mention of sinners, he presently reflects upon himself, calling to remembrance his own sins; and remem­bring them, he acknowledgeth them; and acknowledging them, he censures them and himself for them, and that most severely; confessing and professing himself to be not only one of that number, a sinner, but one of the chief of them, a great sinner, nay the greatest, the chief of sinners. And the like disposition shall we find in every truly graci­ous Soul, every true penitent sinner. Have­ing tasted of the Grace of God in the par­don of his sins, and in changing and re­newing of him, he is ever after a frequent Remembrancer, an ingenuous Confessor, a se­vere [Page 80] Censurer of his own Sins. An Obser­vation, which (as you see), is Tripartite, made up of three distinct Branches; every of Divided into 3. Branches. which, will yield us some fruit worth the gathering. That I may not grasp too much at once, I shall single them forth one by one, insisting upon each severally, and that, both by way of Doctrine and Application. Begin with the first. 1. Branch The pe­nitent sinner, a frequent Remem­brancer of his own sins

A gracious Soul, is a frequent Remembran­cer to its self, frequent in reflecting upon it's own sinful wayes and courses. It is the speech of the Church, Isa. 59. 12. Our Trans­gressions are with us, and as for our iniquities, we know them. And the like may be said of every truly penitent sinner; his Transgressi­ons are with him, and as for his Iniquities, he knows them. Taking special notice of them, he is frequent in remembring of them. So was it with the man after God's own heart, holy David, whom we shall find fre­quently striking upon this string. His sins were ever and anon in his eye, so as he took notice both of the number and nature, the multitude and magnitude of them. Thence are those passionate complaints of his which we meet with, that his Iniquities were gon over his head, Psal. 38. 4. That they were more than the hairs of his head, Psal. 40. 12. Thus did he keep a remembrance of them, even of such sins as were long before com­mitted. [Page 81] So he did of the sins of his youth, which we find him deprecating, earnestly begging of God, that he would not remem­ber them, Remember not the sins of my youth, Psal. 25. 7. thereby shewing, that he him­self had not forgotten them, he remember­ed them. So he did some sins in special, as viz. that foul sin of his in the matter of Uriah; that sin was never out of his sight. My sin (saith he, speaking of that sin) is e­ver before me, Psal. 51. 3. It was ever in his eye and thought.

I, but it may be said: David at this time Obj. Not only in time of di­stress. was in great trouble of mind for that sin. And no wonder then, that he should remem­ber that which he could not forget; that sin of his, lying so heavy upon his Conscience. And as for his condition at that time, when he complained so of his sinnes, that they were gon over his head, he was then under a great distress, under some soar Affliction, the Arrows of the Almighty stuck fast in him, and his Hand pressed him soar, (as he com­plains, Psal. 38. 2.) And so was it with the Church in the place forecited; she was at that time in great calamity and distress, ly­ing under the Judgments of God for her sins, (as she there sets it forth in the verses fore­going, Isa. 59. 9, 10, 11.) Now, no wonder that their sins should be brought to their re­membrance at such a time. Iosephs brethren having been for three dayes in ward, then [Page 82] they remembered the evill that they had done to their brother, Gen. 42. 21. And no wonder if the Church, lying under so great Calamity; and David in so great distress, such affliction of Body and Spirit; should remember and call to mind their sins. What great matter is this? Who would not do it at such a time? In their Affliction, they will seek me early, (saith the Lord of Rebellious Ephraim and Iudah, the people of Israel) Hos. 5. verse last.

To go further then; God's Saints have A. But in the most quiet conditi­on. been frequent in remembring their sins, not only whilest God hath set them before them, and made them to possess them, (as Iob speak­eth of himself, Iob 13. 26. Thou writest bitter things against me, and makest me to possess the iniquities of my youth, that is, Thou bring­est them to my remembrance, by dealing so severely with me. Not only at such times, when their iniquities have took hold of them, so as they have not been able to look up under them, (as David there saith of himself, Psal. 40. 12.) But when all things have gone well with them, after such time as they have su­ed out the pardon of their sins, have been assured of their Reconciliation with God, and so have injoyed a quiet and comfortable condition in all respects: Yet, even then, they have been much in reflecting upon their sins, in calling them to mind upon all occasions. For an instance hereof, we shall [Page 83] need no other then this our Apostle. Paul, upon his Conversion, he had all his sins par­doned, and that Pardon sealed up in his Soul, so as he was fully assured, that all the wrong that he had done unto Christ and to his Church, it was now forgotten in Heaven, and should never be charged upon him. His Cognizance hereof, he expresseth in the verse next but one before the Text, Vers. 13. I was so and so, (saith he) but I obteined mer­cy, (which he repeats again in the Verse after the Text, Vers. 16.) that is, to have these, and all other my sins pardoned and forgiven to me. This was Paul now assu­red of, that God had blotted out all these sins of his, out of the Book of his Remem­brance, so as they should never be charged upon him. Yet for all this, he himself can­not forget them. Upon all occasions he re­flects upon them, and takes occasion to speak of them. So we may see it in those obvious Texts, Act. 22. 4. chap. 26. 10. 11. 1 Cor. 15. 9. Gal. 1. 13. Ephes. 3. 8. and so here again in this Chapter, as in the 13. verse, so again in this Text, where the mentioning of sinners, causeth him to reflect upon him­self, to remember and consider, what a one he was before his Conversion. And thus fareth it with truly penitent sinners, how e­ver God upon their Repentance, blots their sins out of his own Book, and casts them be­hind His back, remembring them no more [Page 84] (as he promiseth, Isa. 43. 25.) yet doth he not blot them out of their book, the book of their Remembrance, nor cause them to cast them behind their backs. Still They remember them, and cannot forget them.

True, (you may say) where the sins have Obj. Not only such as have been scanda­lous sin­ners. been foul, gross, and scandalous sins, hey­nous and horrid sins; no wonder now if they stick by a man, and be often brought to his remembrance. Such were Davids sins in the matter of Uriah, Adultery and Murder. And such were Pauls sins in blaspheming of Christ and persecuting his Saints, crying-Sins. No wonder if such sins as these did stick by them, & were ever before them. But this is not the case of all. Some and many there are, who do not stand guilty of any such sins, their lives have been more innocent and blameless, they have been kept from such foul & gross evils. What? are they also to have such a frequent remembrance of their sins?

Surely, Yes. There being (in the Ist. place) A. Few but have fal­len into some such sins. few or none but at some time or other, have fallen into some such fins, as they have cause in a special manner, to remember all their dayes. However, (2dly) they have a body of sin in them, which they carry about with All have a body of sin in them. them, a mass of corruption, strongly enclin­ing them to evil, which is continually ready to break forth, if it were not by a superna­tural power restrained. Besides, (3dly) they [Page 85] have many secret inordinate lusts, which, Many in­ordinate lusts working inwardly though they do not break forth into the out­ward act, yet oft times they have inward workings in the Soul. Now these require a frequent reflecting upon, to be often had in remembrance. So they have been by the Saints of God. Iohn the Baptist, was an holy man, sanctified in his Infancy, as the Angel tells his Father Zacharias of him, Luk. 1. 15. He shall be filled with the Holy Ghost, even from his mothers womb; Sanctified (as Ieremie is said to have been, Ier. 1. 5.) before he came forth of the womb. A Saint from his birth. And such, questionless, he was in his life, holy and blamless, free from grosser evils, yet was not he unmindful of the cor­ruption of his nature, and the errors of his life. So much may be collected from that speech of his, to our Saviour, who tendring himself to his Baptism, Iohn tells him, I have need to be baptised of thee, Mat. 3. 14. [...], Ego necesse habeo, (as Beza tran­slates it), it is not only expedient, but ne­cessary for me, that I should be baptised of thee. And why so? why, that by Him he might be washen from all fins, Original and Actual, which he had then in remem­brance.

But I shall not need to seek for any other All these Paul re­mem­bred. instance than this in the Text. This blessed Apostle, he was much exercised and taken up, not onely with the Remembrance of [Page 86] these grosser Sins committed before his Con­version, but even with the Sight and Sense of his present Corruption, and daily Fail­ings. So much we may learn from his own mouth: as elsewhere, so especially in that Seventh of the Romans; where (not per­sonating any other, but speaking of himself) we find him passionately bewailing, and be­moaning his condition; not in regard of the Evils of his former course, but of his daily Infirmities, his sinful Omissions and Commissions, ver. 15. What I would, that I do not; but what I hate, that I do: ver. 19. The good that I would, that I do not; but the evil which I would not, that I do. And so out of the strength of Corruption working in him, and sometimes prevailing against him. I finde (saith he) a Law, that when I would do good, evil is present with me, ver. 21. I see a Law in my Members, rebelling against the Law of my Mind, and bringing me into capti­vity to the law of Sin, which is in my Members. Thus was this precious Saint much taken up, not onely with reflecting upon his former sinnes before Conversion, but with consider­ing his present condition. In the sense and apprehension whereof, he therebreaks forth into that passionate complaint, Ver. 24. O wretched man that I am, Who shall deliver me from the body of this Death? And so here in the Text, Iesus Christ came into the world to save Sinners, of whom I am chief. Not onely was, [Page 87] but am, a Sinner, a great sinner still. Thus were his sins ever before him; sins before Conversion, and sins after Conversion. And so is it in measure with every Gracious soul, being truly Penitent for sin; it cannot forget it, it is frequent in the Remembrance of it.

And it cannot be otherwise, the Eyes of Reas. 1. The Pe­nitent sinner hath his Eyes o­pened. such a one being (in the First place) through­ly opened. The man whose eyes are open (saith Balaam of himself) Numb. 24. 3. Meaning either his Bodily eyes, which being closed whilst he was in a Trance, were now opened; or rather the eyes of his Mind, which were now opened, to behold, and fore-see those fu­ture events, which before were hid from him, and others. It may be applied to every true Convert; Every such a one is a man whose eyes were shut, but now they are open: the eyes of his Understanding being opened, to see the true Nature of Sin, and to see it in himself; to see the sinfulness of his Na­ture, and of his Life.

2. And his Understanding being thus En­lightned, 2. His Con­science awake­ned. his Conscience is withal Awakned, so as That doth the Office, for which it was placed in the Soul, being as a faithful Register, record­ing and remembring the several Acts of sin.

3. And again, (Thirdly) the True Pe­nitent 3. His Heart pricked. sinner hath been pricked at his heart: As is said of those new Converts, Acts 2. 37. [...], They were pricked in their [Page 88] Hearts; deeply affected with the Sense of those Sins, whereof they were by Peter's Sermon convinced. And so in measure are all true Penitent Sinners. Being convinced of their Sins, they are in like manner af­fected with grief and sorrow of Heart for them. Now that which goeth near a mans Heart, maketh a deep and firm impression upon the Memory, so as it cannot easily be forgotten.

These, and many other Reasons might be given, Why a Regenerate person should be so mindful of his own sins: and that more than the sins of others. The sinnes of others, however they both may, and ought to af­fect a Christian, upon the seeing, or hear­ing of them; yet they come not so near the Heart, they make not so deep an Impres­sion upon the Soul, as a mans own Sinnes do.

Thus have I done with the Doctrinal part of this first Branch: Which now, bring we home to our selves, by way of Application. Let that be directed onely two Wayes;

• By way of Conviction,
• By way of Exhortation▪

1st. By way of Conviction. Is this the Di­sposition Use 1. By way of Con­viction, divers discovered to be no true Penitents. of a truly Gracious Soul, a true Pe­nitent [Page 89] sinner? How many then are there, who may from hence be convinced, that they are none of this number, being such, as seldom, or never, reflect upon their own sinfulness; or, if they do, they do it not in a right way and manner. Of these, I shall reckon up four or five several sorts.

1. Some there are, and many, whose Con­sciences 1. Such whose Conscien­ces were never a­wakened were never yet awakened, their eyes were never yet opened to see their own sin­fulness, the sinfulness of their natures, and errours of their lives. Such a dead sleep hath seised upon them, that nothing will awaken them. Notwithstanding that their sins, be­ing (it may be) crying sins, cry loud in their ears; yet they hear them not. Notwith­standing that the Iudgments of God against those sins, and against them for them, have been by his Ministers thundered out in their ears, enough to shake and rend the most rocky heart; yet they stir not them. Not­withstanding, that their sins have taken hold upon them, and broke forth upon them in many terrible and remarkable Judgments, pointing out their sins unto them; yet they affect them not. Still they go on in their way, being stupid and sensless, never brought to consider the state and condition they are in; never brought to fix a serious thought upon any of their sins, though never so foul, never so open and scandalous. Others see them, the world cryeth shame on them, yet [Page 90] themselves are not at all touched with the sense of them. Such a dead sleep (as I called it) is fallen upon them. And well may it so be called. When a man cannot be awake­ned by hallowing in his ears, by pricking, and pinching, and smiting of him, we con­clude he is in a desperate Lethargie, a dead sleep. And is not this the case of many stu­pid Souls among us? Word, Threatnings, Iudgments; Word Pronounced, Threatnings Denounced, Judgments Executed; yet all stir not them. Still they lie in sin, go on in sin without sense, without remorse, never reflecting upon themselves, upon their hearts or lives, to consider the evil of them. This is that which the Lord complaineth of in the people of Hierusalem, Jer. 8. 6. I hearkened and heard, but they spake not aright, no man repented him of his wickedness, Saying, What have I done? Every one turned to his course, as the horse rusheth into the Battle. Such was their general securitie and stupiditie! none of them had any remorse, or touch at all in their Consciences for any of their sins, so far forth, as but to think once seriously with themselves, What it was that they had done; But like a fierce headstrong horse, which hear­ing the sound of the Trumpet, and seeing or smelling the Battle a far off, doth with much violence, notwithstanding what his Rider can do to hold him in, in a full Carier make towards it, and rusheth into the midst of [Page 91] it. Such was the eagerness of that peo­ple to the pursuit of their sinful wayes and courses. And so is it with too many every where: Whatever can be said or done to them, yet still they will hold on their course, no­thing can bring them to a serious considera­tion of the evil thereof. So far are they from that tenderness of Conscience, which was in this our blessed Apostle, and is to be found in measure in every regenerate person, (who having tender hearts (as Iosiah is said to have, 2 Chron. 34. 27.) the least hint is e­nough to bring their sins to remembrance) that nothing will stir, nothing will awaken them. Certainly a fearful state, a desperate condition, a clear evidence, that they are (as the Apostle saith of his Ephesians before their conversion, Ephes 2. 1.) dead in tres­passes and sins! 2. Such as seek to lull their Consci­ences a [...] sleep again.

2. A Second sort there are, who have been, and it may be are, in measure awake­ned, but they labour what they can, to lull themselves a sleep again. God hath, it may be, at some time, upon some occasion, be­gun to bring their sins to their remembrance and to set them before them. Happily, up­on the hearing of some powerful Sermon, upon the feeling or fearing of some terrible Judgment, their consciences have begun to be awakened, and thereupon their sins have begun to stare them in the face. They have been in measure convinced of the evil of [Page 92] their former wayes, and have felt some hor­ror of conscience for them. But hereupon what do they? why presently do what they can to get their consciences a sleep again; take all the courses they can to charm their sins, to silence and stay the clamour of them, or to stop their ears against them, that so they may never hear more of them. To this end they even study the Art of Oblivion and Forgetfulness.

1. Shunning, as much as may be, all means 1. Shunning all means that might awaken them. that might disquiet their consciences, by bringing their sins to their remembrance. Upon that account declining, as much as they can, a searching, and a Powerful Mini­stry. A thing, which they can by no means endure. What have I to do with thee, thou man of God? Art thou come to call my sin to remembrance? It is the speech of the Widow of Sarepta, speaking in a passion to the Pro­phet Eliah, 1 King. 17. 18. So it is: the Pro­phets of God, his Ministers powerfully dis­pensing the Word, denouncing the Judg­ment of God, they bring the sins of wicked men to their remembrance, and therefore they cannot away with them. This it was, that made Ahab to decline Micaiahs Ministery and to hate his person; because (as he himself giveth the reason of it), he did not prophesie good concerning him, but evil, 1 King. 22. 8. He would not flatter, and smooth him up in his sins, (as the rest of his false Prophets did) [Page 93] but dealt plainly with him, being to him a faithful Remembrancer, to put him in mind of them. And this it was, that made Faelix so weary of hearing Paul's Sermon, Act. 24. 25. Paul preaching to him of Righteousness, and Temperance, and Iudgement, (a subject which he liked not to hear of, being conscious to himself of his own flagitious and wick­ed Life) put him into a trembling fit, his Conscience beginning to be awakened; which he could by no means endure. And is not this the case of some, and too many amongst us? Being desirous to lull their Consciences asleep, and to go on in their sin­ful ways & courses without disquietment, they thereupon baulk, and, as much as may be, decline the powerful Ministry of the Word; at least, not enduring that their darling sins should be medled with. I charge you, O ye daughters of Hierusalem, that ye stir not up, nor awake my Love till he please, (saith the Spouse concerning her Well-beloved) Cant. 2. 7. And the like charge could some be content to give to the Lords Watchmen, the Ministers of Christ, That they should not stir, or disquiet their Beloved Lusts; which if they do, they cannot bear, they cannot endure it at their hands. Herod could be content to hear Iohn the Baptist, and in many things he heard him gladly, (as it is said of him, Mark 6. 20.) but when he com­meth to meddle with his Herodias, telling [Page 94] him (as he did, ver. 18.) That it was not lawful for him to have his brother's Wife; now this must not be endured, Iohn must pre­sently to the Prison, and at Herodias his re­quest have his Head cut off, (as the Story there sets it forth). Such is the Genius of too many every where (I wish there may be none of them found among you), they pur­posely decline all wayes and means, which might bring their sins to their remembrance.

2. And on the other Hand, they make 2. Using means to put their sins out of their remem­brance. use of all kind of Opiates; use all the means they can devise, or think of; to put and keep their Sins out of their Remembrance. To that end, either with Cain, falling to building of Cities, Gen. 4. 17. they plunge themselves into all kind of Worldly employ­ments; or with Solomons fool, running into the house of Mirth, Eccles. 7. 4. betake them­selves to merry Jovial company, give them­selves up to the following of Vain Sports and Recreations; seeking, by this means, to drive away the Evil spirit of an awakened Conscience, and to drown the noise and clamour of their Sins; even as those Idola­ters are said to have done the cryes of their Children, which they Sacrificed in the Vallie of Hinnom, with the noise of Drums, or other Instruments, (from whence it had the name of Topheth, coming from the Hebrew word Toph, which signifieth Tympanum, a Tymbrel, or Drum). Now these are far from [Page 95] Pauls disposition here in the Text, who was willing to take all occasions to put him in minde of his Sins.

A Third sort there are, who have attain­ed 3. Such as having been a­wakened are fallen asleep a­gain. what the former desired, and endeavour­ed; having been awakened, they are fallen asleep again. Time was, when their Consci­ences were Pricked, they were convinced of the Evil of their wayes, which had begun to breed some Repenting and Relenting thoughts in them; but now they are (as I said) fallen asleep again, having put away the Remembrance of what they had been for a time somewhat affected with; so as it hath now hapned to them, according to the Proverb, (which St. Peter speaketh of, 2 Pet. 2. last) The Dog is turned to his own Vomit, and the Sow that was washen, to the wallowing in the Mire. They are returned to their former Course, so as now they go on again as securely as ever, forgetting the things that are behind. As Paul saith of himself in a clean contrary sense, in his doing of Good, For­getting those which are behind, and reaching forth to those things which are before, I press towards the Mark, &c. Phil. 3. 13. Even so is it with them, in acting and committing of Sin, they forget the sins which are Behind, the sins of Youth, and the sins of Riper age, which, it may be, they have been formerly convinced of; and they press forwards to the making up of the full measure of their Iniquities.

[Page 96]A Fourth sort there are, who do, it may 4. Such as remem­ber their sins, but seldom, and then against their wills. be, at sometimes remember their sins, but it is very seldome, and then against their wills. Never but at such times, as when God is pleased to set their Sins before them, ma­king them to possess them, bringing them to their Remembrance, by Writing bitter things against them, inflicting upon them some severe Judgement. Now, it may be, they cast some glances upon their Sins, looking upon them as the fewel that have kindled this Fire. Even as that Widow of Sarepta did in the Text even now cited, 1 Kings 17. 18. Her son being Sick, and the Prophet coming to her, now she remembreth her Sin, which she apprehended might have brought that threatned Judgement upon her and hers: Art thou come unto me (saith she) to▪ call my Sin to Remembrance? But no sooner is the storm over, but they cast their sins behind their backs again, remembring them no more; in times of Prosperity, never so much as thinking of them. In this, like some bad Debtors, who never think of what they Owe, but when they are under Arrest, or at least see the Sergeant.

To these, yet adde another sort, worse 5. Such as remem­ber them but are not hum­bled for them. than all the former. They, it may be, do look back, and call their former sins to their remembrance; but how? not remembring them as they ought to do; not looking upon them as Sins, to repent of them, and to [Page 97] be humbled for them, to shame and con­demn themselves for them; but only (it may be) as tricks of youth, (as they call them) and so making light of them. Nay, it may be, remembring of them to Boast of them, to Glory in them, (as those Idolaters are said to do of their Idols, Psal. 97. 7.) or pleasing, and tickling themselves (as it were) with the thought and remembrance of those sins, which now they want opportunity, or ability, to act over again. Of all the rest, these are the worst.

Now to speak a word or two to all of these, A word to awa­ken se­cure sin­ners. in special to those secure sinners, such as go on in a course of Sin, never reflecting upon themselves, and such as are so far from this frequent Remembrance, that they (as I said) study the Art of forgetfulness, account­ing it their happiness to forget their Sins; and consequently cannot endure to be put in minde of them: Let all such but seriously consider these two things, which will serve to convince them of the folly and madness of this their Course.

1. That all their sins are Registred, and 1. Their sins are registred in two Books. put upon Record. So they are, and that both in Heaven, and upon Earth. In Hea­ven in Gods Book, the book of his Remem­brance. Upon Earth, in their own Book, the book of Conscience. In both these Books, are their sinnes entred and recorded: And that so as, whilest they hold on this course, [Page 98] they cannot be Blotted out, they cannot be Forgotten.

1. In Gods Book: As David saith of the 1. In Gods book, the book of his Remem­brance. members of his Natural body, In thy Book are all my members written, Psal. 139. 16. so may a Wicked man say of his sins, The members of that body of Sin in him, they are all written in Gods Book, the book of his Remembrance. There are the Names of all Gods Saints entered, as the Prophet Malachy tell us, Mal. 3. 16. A book of Re­membrance was written before him, for them that feared the Lord, and that thought upon his Name. And there are the Names of all wicked & ungodly men entred: And, as their Names, so their Sinnes. Every particular Act, with every particular Circumstance, being all come up into Remembrance be­fore God. So the Angel tells Cornelius con­cerning his Good works; his works▪ of Piety and Charity, his Prayers and Almes: Thy Prayers and thine Almes (saith he) are come up for a memorial before God, Acts 10. 4. And so may it be said of the Wicked works of every wicked and ungodly man; his Swear­ing, his Drunkenness, his Uncleanness, &c. they are all come in Remembrance be­fore God, all Entred into his Book; and that so as they cannot, by any means, be blotted out, (save onely by the Blood of Christ, and the Tears of true Repentance) nor yet worn out▪ This being a Record for [Page 99] Eternitie. God's Remembrance, is an ever­lasting Remembrance. In this remembrance are the Righteous; The Righteous shall be had in everlasting Remembrance, Psal. 112. 6. Men may forget them, but so will not God. And in such a remembrance shall all wicked men and their wicked works be; they shall be had in everlasting remembrance. So they shall be with God: however they themselves may forget their own sins, and the world may for­get them; yet God, whilest his Justice is not satisfied, He will not, He cannot. What a folly then is it in them, to go about to forget them, so long as God remembers them? Were it so, that they could blot them out of their own Book, the book of their Conscience; yet as long as they stand upon Record in God's Book, what will this avail them? What will it ad­vantage a Debtor to cross his own book, so long as his Debts stand charged in his Cre­ditor's.

2. But (in the 2d. place) the sins of wick­ed 2. In their own book, the book of Consci­ence. men, as they are entered in God's Book, so in theirs. As in the book of his Remem­brance, so in the book of their Conscience. In this book (I say) they are entered; I, and so entered, as that they cannot blot them out. Blur them they may, but blot them out they cannot. Conscience is a Record for Eter­nitie. What is written there, is written with indelible Characters, such as none but God alone can blot out. Thence it is that David [Page 100] maketh his prayer to God, that he would blot out his Transgressions, Psal. 51. 1. This David himself could not do; as, not out of God's Book, so not out of his own, not out of the book of his Conscience. No, do what he could, still his sin was before him (as he complaines, vers. 3.). All that men can do in this case, is but to keep this book shut, (which for a time haply they may); but to blot out what is written in it, this they cannot do. They may do this, for a time, out of their memorie; but not out of their Conscience. What is written in the Memorie, is written oft-times in Water; but what is written in Conscience, is written in Marble. Thus are the sins of wicked men, entered and Recorded in these two Books, whereof, the one is a true Counterpane of the other.

And being thus entered here, these Books [...]. Both these Books shall be opened. (in the 2d. place) shall one day be opened. However, for a time, they may be shut and closed up, so as men do not take notice of what is written in them; yet, they shall not ever be so. A time will come, when they shall be both opened.

1. God's Book shall be opened. However 1. Gods Book. for a time he may keep silence, seeming to connive at wicked and ungodly men, as if he took no notice of their sins, or had for­gotten them; yet, sooner or later, he will open his Book, and make them to read what is written there, setting their sins in order [Page 101] before them. This, the Lord willeth every presumptuous sinner to take notice of, Psal. 50. 21. These things hast thou done, (saith he) and I kept silence; thou thoughtest, I was altogether such a one as thy self, but I will re­proove thee, and set them in order before thine eyes, Psal. 50. 21. This will God do, soon­er or later. He will open his Book, and, opening it, he will also open the eyes of all wicked and ungodly men, so as they shall not but read what is there written. They shall not then be able any longer, to avoid the looking and thinking of their sins, no more than King Balshazzer could the be­holding of the hand writing upon the wall, Dan. 5. 5.

2. I, and their own Book shall be opened, 2. The book of Consci­ence. the book of Conscience. That may be shut and sealed up for a time, but it shall be opened sooner or later. Conscience, though a sleep for a time, it shall be awakened. And then it shall do it's office, bringing the most secret sins of wicked men, to their remem­brance; setting their sins before them, so, as either to drive them to God by Repen­tance, (as it did David), or to the Divel by Desperation, (as it did Cain and Iudas). What a bootless thing is it then, for men to study the Art of forgetfulness? to decline the remembrance of their own sins, when as they are so entred into both these Books, which shall one day be thus Opened?

[Page 102] Q. But when, when? saith the prophane Q. When these Books shall be opened. Wretch, when shall this be?

A. Why, either sooner or later: soon enough, and too soon, to the cost of all se­cure sinners.

1. It may be in this life. Haply in time 1. It may be in this life, in time of Prospe­rity. of Health and Prosperity, in the mid'st of their greatest jollity, when they least think of it. So was it with Belshazzar, when he was carrowzing in the mid'st of his cups, and least dreamed of any such matter, then did the hand-Writing appear to him. And thus God can come unto men, and some­times doth, in the midst of their outward prosperitie, then awakening their Consci­ences, then representing their sins unto them▪

2. But if not then, yet in time of Afflicti­on, 2. In time of Afflicti­on, at the hour of Death. in time of Sickness, at the hour of Death, when the Judgments of God have seized upon them, and Death, his Sergeant, hath laid hold upon them, they being then under Arrest, ready to be carried to the Prison of Hell, to be brought before the Tribunal of Jesus Christ, there to give an accompt of what they have done in the flesh; then doth God often open the Book of Conscience, and make men to see those Sins, which be­fore they had shut their eyes against, setting them before them in the most hideous shapes, calling to remembrance all those sins, which they so long time had studied to forget.

[Page 103]3. But if not so, if the Book of Conscience 3. At the day of Judge­ment. be not opened in this life, but men carry it closed and sealed out of the world with them, (as oft-times it falleth out), yet both that and the other Book, God's Book, shall certainly be opened hereafter; viz. at the Day of Iudgment. At the day of Particular, more fully at the day of the General Iudg­ment. Then shall these Books be opened. This St. Iohn tells us he saw in a Vision, Rev. 20. 12. I saw (saith he) the dead, small and great, stand before God, and the Books were opened. And what books were these? why, even both these Books which I have spoken of, God's Book, and Man's Book; the Book of God's Remembrance, and man's Consci­ence: Both shall be opened at that great Day. And then shall all the sins, that wick­ed and ungodly men have done, be brought to their remembrance. Those sins, which here they cast behind their backs, shall then be set before their faces. Those sins, which here they study to forget, they shall then re­member them. Those sins, which here they turned away their eyes from, they shall then behold them, yea, and that with open face. That which the Apostle saith of true Believ­ers, and of that clear Vision, which they shall one day have, of Divine and Heavenly Mysteries, viz. at the last and great day, 1 Cor. 13. 12. Now we see through a glass darkly, but then face to face; with open face, [Page 104] beholding things as they are, it may be said of all wicked and ungodly men, and of their sins. Now they behold them through a glass, and that a false glass, and they see them darkly; Conniventibus oculis, winking at them, not willing to behold them in their true colours as they are, to have a true sight and sense of them. But they shall, at that day, that day of Wrath, and Revelation of the Righteous Iudgment of God (as the A­postle calleth it, Rom. 2. 5.) thus behold them with open face, having a full sight of them. Then shall all their sins be set before them, and so set before them, as that they shall for ever stare in their faces, being un­to them, a matter of horrour and terrour to all Eternitie. O consider this, all you who are now so loath to look upon your sins, to look upon them as truly penitent sinners do, but account it your happiness to forget them Be you convinced of the greatness of your folly herein, and withall of the wretched­ness of your state and condition, being here­by sufficiently discovered. This, by way of Conviction.

In the 2d. place, by way of Exhortation, Use 2. Exhor­tation, exciting to the remem­brance of Sinne. let all be excited herein, to propound this our Apostle, as a Pattern for their Imitation; remembring their own sins, as he did hi [...]. Which, (that it may take place the better) let it be directed to two sorts of persons; Such as never yet knew, what it was to remem­ber [Page 105] their sins aright; and such as have remem­bred Directed to two sorts of Persons. them, and repented of them. Begin with the former.

1. Secure and impenitent sinners, such, whose Consciences were never yet throughly 1. Secure Sinners. awakened, let them be excited to reflect up­on themselves▪ upon their former sinful wayes and courses, to call their sins to re­membrance. Which I beseech you lend an ear unto, all you who are of this number; of which, I fear there are too many every where.

To excite you whereunto, do but consi­der Motive 1. This is the only way to have sins forgotten. that this is the next, nay, the only way, to have your sins forgotten. For you to re­member them, is the only way to have God to forget them. If you forget them, he doth, and will remember them. If you re­member them, he will forget them.

Only, see that you remember them in a Caution 1 See that it be a right remem­brance. right way, seriously, with sorrow and shame. This is the right remembrance of sin, when men remember their sinful wayes, and are ashamed of them. This is that which the Lord saith, his people, the people of the Jews should do, Ezek. 16. 6. when he should make good his Covenant to them, and establish it with them, viz. upon their Conversion, Then (saith he) thou shalt remember thy ways, and be ashamed, Vers. 61. Remember, and be confounded (as t [...]e last verse there hath it). Thus doth the tr [...]y penitent sinner remem­ber [Page 106] his sins, he remembers them, and is a­shamed of them, self-confounded for them, loathing, and abhorring them, and himself for them. So the Lord saith, that his peo­ple Israel should do, when he should bring them again into their own Land, restoring them from their Captivity, Then (saith he) ye shall remember your wayes, and all your do­ings, wherein ye have been defiled, and ye shall loath your selves in your own sight, for all the evils which ye have committed, cap. 20. of that Prophecie, vers. 43. Repeated again, cap. 36. vers. 31. And thus, see that you re­member your sins. Looking back upon them, not as Lot's Wife did upon her Sodom, which she may be conceived to have left against her will, sorrowing, that she and it were parted, and that she might not return to it again; for which cause she was turned into a Pillar of Salt, made a Monument to all posterity, (as the Story tells us) Gen. 19. 26. Thus do aged sinners, sometimes look back upon their sins, their sins of youth, which they have left, (or rather, which have left them) not being ashamed of them, or sor­rowing for them, but pleasing themselves in the remembrance of them, sorrowing ra­ther that they have been forced to part with them. Thus do they remember their sins, as they do their friends being dead, mourn­ing over their Graves, lamenting their death, sorry that they could live no longer [Page 107] with them. Now, as for such a Remem­brance, far be it from every of you. Would you have God to forget your sins, see that you remember them with sorrow and shame; loathing and abhorring them, and your selves for them. So look upon them, as a sick Patient doth upon his Vomit, which his stomack being disburdened of, the very sight or smell of it, is loathsome to him. Remembring them, be ashamed of them, and confounded in your selves for them.

Taking notice (which let it serve for a Motive 2. The only way to prevent everlast­ing Con­fusion. second Motive), that this is the onely way to prevent everlasting Confusion at the last and great Day. Those that will not remember their sins here, shall remember them there; those that will not remember them with shame here, shall behold them with shame there; those that will not be confounded for them here, shall be confounded for them at that day, They shall then be ashamed, and also confounded all of them; they shall go to confusion, (as the Prophet saith of the makers of Idols, Isa. 45. 16.) O then! Be awaken­ed, and stir up your selves to such a serious remembrance of your sins.

And this do you speedily. Not deferring Caution 2 This to be done speedily. the remembring of them, as too many do; who, as long as health and strength are con­tinued to them, they go on securely, not willing to trouble themselves with the thought of their sins. No, when the evil [Page 108] day cometh, then it will be soon enough to do this; In time of sickness, at the hour of death, this is the time which they have de­signed to this work. A time of all other, most improper for it. So, many a one hath found it, and so let them make account to do, who ever they are, who shall put off the remembrance of their sins till then. Haply, at that time (1st.) thou mayest want power to do this, not having the use of memorie. Or (2dly.) having power, thou mayest want a will; though thou hast a head, thou mayest want a heart: God often (yea, for the most part) denying his Grace at that time, to those that have slighted the former offers of it But (3dly.) though thou hast both power and will, yet, how sad and terrible will the remem­brance of thy sins be then unto thee, when thou shalt come to look death in the face, and be under the Arrest of that grim Ser­geant, thy body, ready to be carried to the prison of the Grave, and thy Soul (without infinite Mercy) to the prison of Hell; there to make satisfaction for those sins which thou hast committed, but not repented of? O sad remembrance of sin! when, being thus arrest­ed, and called to give up thy accompt, thou shalt remember thy sins, but canst not re­member thy repentance; canst remember thy Debts, but cannot shew thy Acquittance; shalt remember how thou hast provoked God by a continual course of sin, and so made thy [Page 109] self justly obnoxious to his everlasting Wrath and Vengeance, but canst not remember that ever thou suedst out thy pardon; this will be a sad Remembrance. To prevent the horror and terror hereof then, Remem­ber your sins now. Now, whilest health and strength last, now whilest you have time for the suing out your Pardon, Now remem­ber them.

Which, that you may do, (for Direction Direct. 1. Begg it of God, that he would bring our sins to our re­mem­brance. briefly) Begg it of God, that he would open your eyes, that he would in a kindly way, set your sins in order before you, bringing them to your remembrance, causing you to know them. This is that which Iob desireth from his God in his Passion, Job 13. 23. Lord, (saith he) make me to know my trans­gression and my sin. And the like do you, upon serious thoughts, begg it of God, that he would make a full discovery of your sins to you. So it is, unless He be pleased to do this for you, you will never behold them as they are, nor remember them as you ought. And therefore be earnest in beg­ging this Mercy, (A Mercy, which maketh way for all saving Mercies, for pardoning Mercie, healing Mercie,) that the Lord Direct. 2. Wait up­on him in the Ministry of his Word. would be pleased, to discover your sins un­to you, making you acquainted with your Selves, with the sinfulness of you Natures, Hearts, and Lives.

Which, that he may do, Wait upon him in [Page 110] the use of such means, as whereby he ordina­rily effecteth this work. The chief whereof, is the publick Ministry of his Word. Hereby doth God open the eyes of poor sinners. Paul, was sent by God unto the Gentiles upon this Errand, To open their eyes, to turn them from darkness to light, from the power of Satan unto God, that they might receive forgiveness of sins, &c. (as the Lord tells him) Act. 26. 18. And how was he to do this? Why, by his Preaching, his Preaching of the Word to them. Herein are God's Ministers his In­struments (as he was) in doing of this work, in giving sight to the blind; in making men to see and know their sins. This is the work which the Lord putteth his Prophet Ezekiel upon, cap. 16. 2. Son of man (saith he) cause Ierusalem to know her Abominations. And this is the work of God's Ministers his Interpre­ters, (as to shew unto man his uprightness, of which Elihu speaks, Iob 33. 23; so) to convince him of his sinfulness. And therefore, that you may come to see and feel this; at­tend upon this Ordinance of God, and that with care and Conscience, that you may hear what God will say to you by his Mini­sters. Not being offended at them, when they come to touch upon your sins, as Ahab was with Michaiah, Herod with Iohn the Bap­tist, and Foelix with Paul, (of whom I spake before); but, Be willing to hear of them, that so you may be convinced of them, and [Page 111] brought to remember them in a truly peni­tential way. This for the former sort, such as never yet knew, what it was to remember their sins aright.

In the second place, for them who have 2. Penitent sinners excited to a fre­quent re­mem­brance of their sins. remembered them, and seriously repented of them, let them also be excited, frequent­ly to reflect upon them. It is a mistake, if any shall think (what our Antinomians of late time did) that when once a man hath re­pented of his sins, and sued out his pardon for them, he should then cast them behind his back, so as to remember them no more. Our Apostle▪ St. Paul, he had repented of his sins committed before his Conversion, his Infidelity, Obstinacy, Blasphemy; his opposing of Christ, and Persecuting of his Saints. Being hereof convinced in an ex­traordinary way, by a Voice from Heaven; Christ himself calling unto him, Saul, Saul, why persecutest thou me? Act. 9. 4. he had seriously repented of them. And he had su­ed out his pardon for them, having it under Seal, being assured that he had obtained Mercy (as here he declares it once and again, in the verse next but one before, and the verse after the Text): Yet, notwithstan­ding this, upon all occasions (as you have heard), he is ready to reflect upon those sins, and to call to minde his forepast con­dition. Let it not then content any of us, that we have remembred our sins, that we [Page 112] have been humbled for them, and that by believing on Christ, we have obteined the pardon of them, but still take all occasions to reflect and look back upon them, to call them to minde again. Specially our special sins, which have been of greater magnitude then other. So the Lord tells his people Israel they should do, when he was pacified towards them for all the evil that they had done, then, they should remember it, Ezek. 16. vers. last.

Why, but it may be said, To what purpose Two Questions resolved. is this? or, What benefit shall a Christian reap in so doing. Here are two Queries, to which I shall return Answers severally. In which Answers we shall fall in, with divers Argu­ments and Motives, which will be of use, to press and set on the Exhortation.

For the former. Wherefore should a Chri­stian Q. 1▪ Where­fore a penitent sinner should do this? do this? Having once repented of his sins, and sued out the pardon of them, Why should he disquiet himself in calling them to mind again, in rubbing over an old soar? I Answer, this a Christian is to do upon di­verse accounts, for diverse Ends, and Red­sons: Instance in 4. of them.

1. For the making sure of his Repentance, A. For the making sure his Repen­tance. that he may know it to be sound and true. All Repentance is not true Repentance. It is with sins as with wounds: Wounds may be skinned over, and yet not healed; Sins may be sorrowed for, yea, and absteined from, [Page 113] yet not truly repented of. To this end therefore, a Christian should be frequent in reflecting upon them, to see whether he hath truly repented of them or no. Even as a man, by rubbing and chafing of the soar, he trieth whether it be healed or no; even so by this means, a Christian may come to judg of his Repentance, whether it was sound or no, by calling his sins to his re­membrance, rubbing, and pressing them, (as it were) by a frequent reflecting upon them; which doing willingly, it may be to him an evidence that it is so. A wound that is only skinned over, will not endure the handling; the touching of it, puts the patient to pain. Where men cannot en­dure to have their sins touched, by them­selves or others, to be put in minde of them, it is an evidence those sins are not healed, never truly repented of. Sins healed, will endure the touching. Upon this accompt, Christians ought to be frequent in reflecting upon their sins, for the assuring of the truth of their repentance.

2. And as for the assuring, so (2dly.) for 2. For the renewing and in­creasing of it. the renewing and increasing of it. It is a mistake, if any shall think Repentance to be onely one particular act, the work of an hour, or a day, or the like (as Papists look upon their Penance). No, it is an habitual work, the work of a Christians life-time, and so to be frequently renewed. A work which a Chri­stian [Page 114] can never do too much, or yet enough Certainly, he that thinks he hath repented enough, never yet repented aright. In this sense, the Repentance of a Christian may be called, Repentance to be repented of, because not so perfect as it ought to be. Those, who are the greatest proficients, and have made the greatest progress in this work, yet they fail in this as in all other duties, falling short of repenting as they ought to do. And therefore ought to take all occasions for the renewing of their repentance; and to that end, they are frequently to call to mind their former sins, that they may mourn over them afresh, renewing their former sorrow for them. The Re­mem­brance of sin, though bitter, maketh way for sweet joy.

Which, however it may have some bit­terness in it for the present, yet it will make way for great joy and comfort to the Soul. So it is, the joy of a Christian ariseth out of sorrow, sorrow for sin; and ordinarily it is proportioned to it. As it was with Eliahs Sacrifice, 1 King. 18. 33. 38. after he had caused water in great abundance, three se­veral times, to be poured about the Altar, then came forth the Fire. Thus, after a Christians sorrow for sin, his joy ariseth. And as the one is increased, so oft-times is the other. The Harvest answereth the Seed time. They that sow in tears, shall reap in joy, Psal. 126. 5. Never a truly penitential tear, that the remembrance of sin draweth [Page 115] from the eye, but ordinarily God answers and recompenceth it with a suitable pro­portion of joy and comfort to the Soul.

In the 3d. place, Christians are to be fre­quent 3. To get assurance of the pardon of them. in remembring of their sins, that they may get assurance of the pardon of them, that they may get their pardon Sealed up unto their Souls. A pardon, is not ever as soon sealed as granted. A Christian may have his sins pardoned in Heaven, yet not so in his own Conscience, wanting the assurance thereof. And upon this accompt, he ought to have his sins frequentlie in his eie. Upon this accompt, among other, he is daily to pray for the forgiveness of them, as our Saviour di­recteth us to do in that form of prayer which he hath given us, where this is one of the six Petitions, Forgive us our Trespasses, mean­ing not onely our daily sins, (as we pray for our daily bread) but all the sins of our lives past, that so we may still gain a further and clearer evidence, and assurance of the par­don of them. This use David made of his sins being ever before him, it put him up­on the earnest seeking of the assurance of his pardon, that, that cloud being dispelled, the light of God's countenance might come to shine upon his Soul; which he earnestly su­eth for in that Penitential Psalm of his, Psal. 51. Make me to hear the voice of joy and glad­ness, vers. 8. Restore unto me the joy of thy Salvation, vers. 12. Thus are Christians to [Page 116] reflect upon their sins, that they may get the pardon of them Sealed.

4thly, and lastly, Remember them, that 4. To get them through­ly healed. they may get them thorowly healed; that they may be freed and delivered, as from the guilt, so from the power of them. A disease may be cured, and yet there may be some relicks of it in the bodie; which, if not look­ed to, may incline it to a Relapse. Thus, a sin may be repented of and pardoned, and yet there may be some remainders of it in the Soul, which, if not looked unto, may break forth again. And upon this accompt a Christian is to remember it, that he may get strength against it. Such use also David made of his sins being ever before him, it putteth him upon seeking unto God, that he would throwly wash him from his iniquity, and cleanse him from his sin, Psal. 51. 2. freeing him both from the guilt and power of it: And that he would create in him a clean heart, renewing a right spirit within him, vers. 10. And, that he would establish him with his free Spirit, vers. 12. Thus are Chri­stians to have a frequent eie upon their sins, as Patients have upon their soars, to see that they may not break forth again. To these Q. 2. What be­nefit re­dound­eth from this practice. ends and purposes (among others) are Chri­stians to be frequent in this exercise.

Which whilst they are, it will be very be­neficial to them, and that diverse ways. That is the second thing which I propounded to [Page 117] shew you, What profit, what benefit a Chri­stian shall reap from this practise. Much every way. Were there no other, than what I have made mention of already, the attain­ing of that Four-fold end; The knowing of the truth of their Repentance, The re­newing and increasing of it, The getting of assurance of the pardon of their Sins, And strength against them: These were enough to answer, and recompense, all the Points A four­sold Be­nefit. that a Christian shall take in this way. But besides these, take we notice of Four more: Four considerable benefits accruing from this practice. It will be of great use unto a Christian, to make him,

• 1. Humble.
• 2. Thankful.
• 3. Watchful.
• 4. Pitiful.

Humble in Himself; Thankful to his God; Watchful over his Sin; and Pitiful towards Others. All, benefits of singular Excel­lency and Worth! Touch upon them briefly.

Frequent remembrance of a mans own▪ 1. To make and keep the Soul humble. Sins will be of speciall Use, to make, and keep him Humble. So it is, that there is in the Heart of every man, naturally an ac­cursed root of Pride, which is very apt to spring and sprout forth, being watered (as it were) with all the common Favours and Blessings that God poureth out upon him, [Page 118] of what kind soever they be, Good things of Fortune (as they were called), of Nature, of Grace, (I mean common Grace); Birth, Beauty, Riches, Honours, gifts and endow­ments of the Mind; any of these, not being Sanctified, are apt to puff up the Soul, to breed a Tympany in it. Now the frequent remembrance of Sins will be of special use to prevent it, to make the Soul humble, and keep it humble. Such Use the Church tells us she had of it, (as Montanus, and the Vul­gar [...] Latine render the word in that Text, Rebelli­onis meae, Montan. Trans­gressionis meae. V. L. Lam. 3. 19, 20. Remembring my Affliction, and my misery, (saith our Translation); my Af­fliction, and my Rebellion, my Transgression, (say they) which sense the word in the Ori­ginal will well bear, as we find it rendred, 1 Sam. 20. 30.) the Wormwood, and the Gall, (that is, the bitterness of both) my Soul hath them still in remembrance, and is hum­bled in me. Incurvatur, it is bowed down. The soul of man naturally is Proud, apt to be inordinately lift up in him. Now the Remembrance, as of former Afflictions which he hath lain under; so of former Sins which he hath fallen into, will be of special use to hum­ble it, to make it keep so. This effect it had in and upon this our Apostle, (as you have heard.) The remembrance of his former Sins made him Vile in his own eyes. This it was that made him think and speak so mean­ly of himself, to account himself the least of [Page 119] the Apostles, unworthy to be one of that number,; the least of Saints, nay, less than the least of them, (as the Text hath it, Ephes. 3. 8.) Because (saith he) I persecuted the Church of God, 1 Cor. 15. 9. Thus it was: As the Buffetings of Satan, (of which he speaketh, 2 Cor. 12. 7.) those temptations wherewith he was exercised after his Conversion; so the remembrance of his former Sins com­mitted before his Conversion, was to him of great use to keep him from being exalted above measure; a thing which by reason of the many and great priviledges now con­ferred upon him, he was subject to, and in danger of. Thus God sometimes suffers his Chosen Vessels, those whom he purposeth to make some special use of, and to confer some signal Favours upon, to fall into some great Sin, or sins, haply in their Youth, it may be Afterwards, that so the Remem­brance of them may be a means to keep their Spirits in a humble frame and temper, from being inordinately lift up in them; be­ing to them as the Peacocks black Leggs are vulgarly conceived to be unto him; which looking down upon, he presently letteth fall his proud Plumes. Here is the first of those Benefits, which a Christian may reap from this reflecting upon his Sins. A benefit of singular Use; there being nothing more dangerous to the Soul, than this spiritual Tympany.

[Page 120]2dly. As it will be of great Use to make 2. To make Men thankful. men Humble, so Thankful. As Humble in themselves, so Thankful to their God. A fruit naturally growing upon this Branch. Remembrance of former sins Repented of, and Pardoned, it calleth to mind two things; Gods Goodness, our own Unworthiness. Gods goodness in sparing of us; not taking us, as the Scribes and Pharisees tell our Savi­our that woman was, whom they brought before him, Iohn 8. 4. [...], in the very Act of sinne, and so bringing us to answer (as they did her) before His Tri­bunal, for those Sins which we wanted Grace, and space to Repent of. Nor yet onely sparing us, giving us a time to Re­pent, but also working that Repentance in us, and, upon our Repenting, Pardoning them; and instead of punishing us according to our deservings, conferring many special Graces and Favours upon us; of all which▪ of the least of which, we were altogether unworthy. Both these, the remembrance of former sins calleth to mind. And so do­ing, it cannot but be a special means to raise up the Heart to a Thankful apprehension, and acknowledgment thereof. Of such Use was it to this blessed Apostle, as we may take notice from the 12. & 13. verses in this Chapter, where calling to mind his former sins, he presently breaketh forth into bles­sing and magnifying of Iesus Christ for his [Page 121] rich Grace and Mercy towards him; I thank Christ Iesus our Lord, who hath enabled me, for that he counted me faithful, putting me in­to the Ministry, who was before a Blasphemer, a Persecutor, Injurious: but I obteined mercy. So again, vers. 17. Having here confessed himself to be the chief of sinners, and after declared what God had done for him, how he had made him a Patern to all that should hereafter believe on him; he thereupon in the next words breaketh forth into that affecti­onate Gratulation, Now, unto the King Eter­nal, Immortal, Invisible, the only wise God, be Honour and Glory, for ever and ever, Amen. Thus, the reflecting upon our sins after that we have obteined Mercy, it will be a means as to cause us to take shame to our selves, so to give glory to God, the Glory of his Grace and Mercy in sparing us, in pardon­ing us, and conferring so many undeserved favours upon us. It will be of special use to make us thankful.

And (3dly) as thankful, so watchful, watch­ful 3. To make them watchful over them­selves. over those and the like sins. The re­membrance of dangers formerly escaped will make men the more warie, they will take heed how they come nigh that fire, in which they have before been burnt or scorched, or that precipice from which once they fell, or passing that way wherein they have fallen among Thieves. Thus, Christians having their sins in remembrance, and mainteining [Page 122] in their Souls, a sight and sense of them, it will be of special use to them, to make them more cautelous & wary, to take heed of all the occasions of them of coming near unto them. As for the Soul, that hath banished the sense and remembrance of it's sins, it careth not, what sins it rusheth upon and runs into. Paul, speaking of the Gentiles, he saith of them, that being past feeling, [...], postquam dedoluerunt (as Beza renders it) [...]aving cast away all sense of, and sorrow for sin, they then gave themselves over unto lascivi­ousness, to work all uncleanness with greediness, Ephes. 4. 19. The best way then to be kept from sin, is to maintein the sense of it in the Soul. To which end, the frequent reflecting upon sins past, will conduce much. By this means it was, that David kept himself from his iniquitie, (as he saith he did, Psal. 18. 23.) from the sin which he was most inclined to, by having it frequently in his remembrance.

Fourthly and lastly, The frequent reflect­ing 4. To make them pittiful towards others. upon our own sins, will be a special means to make us more pittiful and charita­ble towards others. Not to be so ready to espie their faults, nor so harsh and rigid, in censuring them for their failings and infir­mities. What is the cause, why Hypocrites are so quick-sighted in espying, and so for­ward in judging and censuring of others? Surely, it is the want of reflecting upon them­selves; They see the mo [...]e that is in their bro­thers [Page 123] eye, but consider not the beam that is in their own eye, (as our Saviour saith of them) Mat. 7. 3. Surely, were men more busied at home, more taken up with remembring and considering their own failings, their own sins, what they have been, what they have done, they would be more pittiful, more tender-hearted towards others. It is the Apostle's Argument which he putteth into Titus his mouth, willing him to make use of it, in disswading Christians from be­ing too censorious towards their Brethren, or any other whosoever, but to induce them to deal tenderly and gently with them, Tit. 3. 2, 3. Put them in mind (saith he) to speak evil of no man, (that is, wrongfully, or causlesly, whether by aspersing of them, or detracting from them), to be no brawlers, but gentle, shewing all meekness unto all men; [...], all men: non tantum ad­versus fidei consortes, sed etiam adversus contra­dictores, (as Grotius well explains it) not on­ly such as profess the same faith with them­selves, but such as are adversaries to it. Even these he would have private Christi­ans, (for of such he there speaketh, not of Titus himself, and the Ministers of Christ, who yet, (as our new Annotator hath it) are to do nothing in rage or passion, but with a spirit of meekness, shewing all meek­ [...]ess unto all men, Gentiles as well as Jews, Enemies as well as Friends; but of private [Page 124] Christians; the word in the Original being of the plural number, [...]) to deal gently with, not being too rigid in censu­ring them, much less in wholly despairing of them. But shew meekness, all meekness, [...], omnem, i. e. summam leni­tatem, Great meekness and gentleness to­wards them. And why so? For (saith he) we our selues were sometimes foolish, disobedient, deceived, serving divers lusts, &c. vers. 3. Certainly, the more a man reflects upon him­self, and the better acquainted he is with his own heart and life, the more pittiful and tender-hearted, the more compassionate he will be towards others. To proceed no further: These benefits may a Christian reap from the reflecting upon himself, the frequent remembrance of his own sins. Which, let it induce every of us, to exer­cise our selves herein.

Which yet, let it be warily and rightly Caution. Christi­ans not to pore too much upon their sins so as to give way to inor­dinate dejecti­ons. understood. Not that I would have Christi­ans to stand continually poring upon their sins, so fixing their thoughts upon them, that their hearts and spirits should be inor­dinately dejected, and cast down in the re­membrance of them. This God requires not, neither ought Christians to give way to it. David was a man, much in the re­membrance of his sins, yet, he would not give way to such soul-dejections and dis­quietments, for which, we find him check­ing [Page 125] himself in those two Psalms, 42. and 43. where we have the same Expostulation thrice repeated, Why art thou cast down, O my Soul? Why art thou disquieted within me, &c? Christians, should not so look up­on their sins, as that they should give way to such dejections of Spirit, as may render their condition uncomfortable to themselves and unserviceable to others. In this case, that of the Preacher takes place, Eccles. 7. 17. Be not over-much wicked, that is, judicio tuo (as Iunius expounds it), in thine own appre­hension and judgment. In such a sense it is, that in the verse there foregoing, he biddeth us not to be over-righteous or over-wise; Be not Righteous over-much, neither make thy self over-wise; that is, do not think thy self so to be. So, here in this verse, which is subjoyned as an Antitheton, set in opposition to the former, Be not over-much wicked, viz. in thy own apprehension. And let▪ me applie it unto you, (I mean all, and only such as are trulie penitent sinners); Be not you in this sense wicked over-much, stand not pore­ing too much upon your sins, sorrowing over them, as the Apostle saith, the Heathen did over their dead, 1 Thes. 4. 13. as have­ing no hope. Onely upon occasions call them to remembrance, making use hereof, to those ends and purposes which I have now spoken of.

And as we are to do this at other times; [Page 126] so then, more especially, when God calleth, Sins to be re­mem­bred in a special way, at special times. us to the humbling of our Souls before him, and to seek his Face, for the removing or diverting of some judgment felt or feared. Now, at such a time to call to mind our sins, is an excercise most fit and proper, being now Opus diei in die suo, a work done in season. And this, do we all of us now Ian. 22. 1661. A day of Solemn Humili­ation. this day, being a day of Solemn Humiliation, so appointed to be by publick Authority, wherein, the whole Nation is required to seek God in a Solemn manner, for the di­verting and preventing, as of such other Judgments, which we may justly fear to hang over the head of the Nation, so in spe­cial of that which is already in part broke forth upon us, (whereof the poor, as else­where, so in this place, not a few of them, are very sensible, whose necessitous conditi­on, I shall commend to your charitable con­sideration, desiring you to extend your free and liberal contributions to their relief, which is also a work of the day) and doth further sadly threaten us, viz. The Iudg­ment of Famine, which, by reason of the unseasonableness of the Season, may justly be feared. This is the work of the day. For the furthering whereof, let all of us now call to mind our own sins. I do remember my faults this day, (saith Pharoahs Butler un­to him) Gen. 41. 9. And the like let every of us do. Sure we are, this is the provok­king [Page 127] Cause, as of other Judgements, so of this. He turneth a Fruitful Land into Barren­ness, for the Wickedness of them that dwell therein, Psal. 107. 34. Call we our selves then every one of us to account for our sinnes this day, humbling our selves in the sight and presence of God for them, that so, we remembring them, God may be pleased graciously to forget them, and forgive them, so as not to charge them upon the Head of the Nation. In doing hereof, we shall much promote the service of the Day; and much help forward the great business both of Church and State, which is now in the hands of the Great Council of the Land. Certainly the great Stumbling-blocks that lie in the way of Mercy, they are the Sinnes of the Nation. O Let every of us, put to our hands this Day to the removing of them, by taking out of the way, as much as we can, the sinnes of others, Humbling our selves for them, and seeking the Pardon of them; however our own sinnes, by calling them to mind, Humbling, Shaming, and Con­demning our selves for them; withal, put­ting them away in the full purpose and resolution of our Souls, never more to give entertainment to them. Thus wash we, and make we our selves clean, putting away the evil of our doings from before the eyes of our God, (as he requires his People to do, Isai. 1. 16.); [Page 128] And then do we, what in the next words he allowes them to do, Come, let us Reason together, &c. begging from him Mercy for our selves, and the Nation, being hope­fully and comfortably assured that the Lord will smell a Sweet savour of rest from this our Sacrifice; and that both Church and State shall find it the best service we could perform unto them, which the Lord enable every of us to do. Thus I have done with the first of these three Branches, I pass now to the second.

THe truly Penitent Sinner, as he is fre­quent 2. Branch. The Pe nitent sinner forward in ac­know­ledging his own Sinnes. in Remembring, so forward in ac­knowledging of his own sins. So was Paul. Having here occasion to make mention of Sinners, he calleth to remembrance his own sinnes, and Remembring them, he Acknowledgeth them; confessing himself to be a Sinner, a great sinner, yea, the chief of Sinners; Of whom I am chief. The like disposition and practice we find in the Man after Gods own Heart, holy David. As his sinnes were often in his eye, so he was ready to acknowledge them. I acknowledged my Transgression, and my Sinne was ever before me (saith he) Psal. 51. 3. Such a frequent Remembrancer, and ingenuous Confessor of his Sinnes was he: And such are all truly Penitent sinners.

[Page 129]And it cannot be otherwise: Their hearts Reas. 1▪ His Heart is full with the sense of Sinne. (in the first place) being full (as it were) with the sight, and sense of Sinne, they must have vent. The Story tells us of Ioseph, Gen. 45. ver. 1, 2. how that, his heart being full, as it was, with the remembrance of what his Brethren had done to him, and his Affections towards them, he could not contein, he could not refrain himself before all that stood by him, but he shed Tears abundantly; yea, (the company be­ing gone) he wept aloud. He could not but give vent to that affection wherewith his heart was full. And David tells us the like of himself, Psal. 39. 3. My heart (saith he) was hot within me; while I was musing, the fire burned: then spake I with my tongue. So it is with Affections, (as it is with Fire) the heart being full of them, they will not be smothered, they will not be kept close; they will seek vent, and be ready to break forth, as occasion is offered. And so will these Holy Affections in the heart of a truly Peni­tent sinner, his Sorrow for sinne, his Hatred and Indignation against sinne; his heart being full of them, it will be seeking vent, ready to break forth in a humble, and hearty Confession and Acknowledgement of it. Reas. 2. The Bed of Sin is broken in him.

Again, in such a Soul, the Bed of sinne (as I may say) is broken. Now, as it is in the Body, if the bed of Worms be broken, [Page 130] they are ready to come away; and such tough and viscous humours as are coagu­lated in the Stomack, being dissected, they are easily evacuated. Even so in the Soul; If the Bed of peccant Humours, of sinful Lusts be there once broken, the Works of Satan dissolved, (as Saint Iohn saith, that Christ was manifest to this end, [...], ut dissolvat, That he might dissolve, (or destroy) the works of the Devil; that is, our Sinnes, which are destroyed by dissolving of them, as many things are, 1 Iohn 3. 8.) as in measure they are in every truly Regene­rate person, in whom the Power of Sinne is broken; they will now be ready to break forth, and come away, (as I may say) by way of Confession, and Acknowledgement. Thus you see that it is so, and how it com­eth so to be.

For further Explication, and Illustration, Two Questi­ons re­solved. propound we these two useful Enquiries touching this Acknowledgement which Pe­nitent sinners are so forward in.

• 1. To whom they are so ready to make this Acknowledgement.
• 2. What kind of Acknowledgement it is
  Q. 1. To whom is he so ready to make this ac­know­ledge­ment.
  that they make.

For the First, To whom they are so ready to make this Acknowledgement.

A. For Answer, Know we that the acknow­ledgment of Sin, is either unto God, or Man. The former, to God, either publickly, or pri­vately; [Page 131] the latter, to Man, either secretly, or openly. Secretly, either to the Ministers of God, or to other private Christians. Openly, which is either Regular, injoyned by the Church, or Occasional and Arbi­trary. All these wayes Sinne is confessed and acknowledged: And all these wayes a sinner truly Penitent will be ready to ac­knowledge his sinnes.

1. In the first place unto God. The Prodi­gall 1. Unto God sonne in the Gospel, upon his return to his Father, at his first meeting with him, after that his father had expressed his father­ly Affection unto him, presently he breaks forth into a humble acknowledgement of his sinnes unto him, Father I have sinned against Heaven, and in thy sight, Luke 15. 21. This is the first thing that a poor sinner doth, when once he is brought home unto God, and hath in any measure tasted of his Grace and Mercy, he presently falleth down be­fore Him, in an humble acknowledgment of his Sinnes unto him. This will he do at his first Conversion, and this he is ready ever after to do upon all Occasions, re­newing his Acknowledgements of sinne, as sinnes themselves are renewed. So did David; I acknowledged my Transgressions, (saith he in the Text forenamed) Psal. 51. 3. And to whom was it that he acknowledged them? Why, firstly and principally to his God, whom he had offended. So he ex­plaines [Page 132] it in the verse following, Against thee onely have I sinned; that is, against him im­mediately and properly: And therefore to him it is that he acknowledged his Sinne. So he elsewhere declareth it, Psal. 32. 5. I ac­knowledged my Sinne unto Thee, and mine Ini­quity have I not hid; I said I will confess my Transgressions unto the Lord, &c. And this will every truly Penitent sinner readily do. Apprehending how he hath offended and provoked his God by his sins, he will be ready to acknowledge them unto him.

And this will he do (as I said) both Pub­lickly Both publick­ly and private­ly. [...] and Privately. Publickly, joyning with the Congregation in the publick confession and acknowledgment of Sinness; and that both in Confessions ordinary and extraordinary. And as Publickly, so Pri­vately, when there is no other witnesse but God and his own Conscience, then will he be ready to acknowledge his Sinnes. And that again, both in his daily, and ordinary Prayers, as also at other times of extraordinary Humiliation. All these I might show you, how they have been both injoyned and practised; injoyned by God, and practised by his Saints. But I shall not dwell upon this, the Text lead­ing me rather to that other kind of Ac­knowledgement, which is before, or unto, Men.

And thus true Penitents will be ready 2. Unto men [Page 133] to acknowledge their Sinnes. And that (as I said) sometimes Secretly, sometimes O­penly.

1. Secretly, or Privately, either unto the 1. Secretly, or Pri­vately. Ministers of God, or unto private Christians, viz. at such times as they are by them charged with their Sins, and in a friendly way Admonished of them, or Reproved for them. In this case, (for I speak not now of that Confession of Sinnes, which is after a sort extorted, and drawn from a man by, or through trouble of Mind, and Conscience, in which Christians not onely may, but ought (when other means avail not) to repair either unto the Ministers of God, as most fit for such a purpose, being his Interpreters; or else to some wise and faithful Friend that is able to minister a word of Advice and Comfort to them, ope­ning and discovering their Sinnes unto them; even as the Sick man doth his secret troubles to his Physitian or Chirurgion. I speak not of this now; but onely of the Acknowledgement of Sin unto others, when it is charged upon them by way of Admo­nition, or Reprehension. In this case (I say) the Soul that is truly Penitent for sin, will be ready to confess, and acknowledge it. So was it with David, Nathan no sooner cometh unto him, and chargeth his sin up­on him, discovering to him the heinous­ness of it, but presently he makes confes­on [Page 134] of it. I have sinned against the Lord, 2 Sam. 12. 13. This would not Saul do. When Samuel cometh unto him in the like way, charging him with that act of dis­obedience of his, in sparing Agag & the best of the spoil, contrary to God's expresse Com­mandement; he was far from any such in­genuous acknowledgment; but doth what he could to hide it, as we may see, 1 Sam. 15. 13, 14, 15. Thus, wicked and ungodly men, being charged with their sins, they will either hide them by denying them, or defend them, or excuse them, or extenuate them what they can; it may be, falling out, and quarrelling with the persons that shall strike upon this string, medling with their sins. So did Cain with God himself, when the Lord came to him, and asked him where his Brother was, whom he had mur­dered, he replieth, I know not: Am I my Brothers keeper? Gen. 4. 9. First, seeking to hide his sin, then quarrelling with his Maker, who came to charge it upon him. And even so are some (too many) ready to deal with the Ministers of God, when they come to touch upon their sins, whether publickly or privately, they are ready to quarrel with them about it, as if they took too much upon them. So did the people of Israel, upon whom the Prophet Hosea, a­mong other their great sins that they were guilty of, chargeth this as the chief, This [Page 135] people are as they that strive with the Priest, Hos. 4. 4. They would endure no reproover, no, though it were a Priest, or Prophet, a Minister of God, that had Authoritie from him, to do what he did. Thus are some ready to oppose the Ministers of Christ, who, though they be their spiritual Physiti­ans, yet they will not endure that they should meddle with their diseases; which if they do, it may be they will ever after hate and maligne them, as Ahab did Micaiah. And hating them, they will smite them with their tongues, and be ready to contrive what mischief against them they may. So did the Iews against their Ieremiah, as him­self sets it forth, Ier. 18. 18. Then said they, Come, and let us devise devices against Iere­miah, &c. Come, and let us smite him with the tongue, and let us not give heed to any of his words. So is it with presumptuous sin­ners. But it is far otherwise with those that are truely penitent. They being in themselves convinced of their sinnes, they will be ingenuous in the confessing and ac­knowledging of them, when they are char­ged upon them by way of Admonition or Reprehension, whether by the Minister of God, or any other. 2. Openly and Pub­lickly.

And as they will be ready to do this se­cretly and privately, so also openly and pub­liquely. And that 1. In a Regular way.

1. In a Regular way, if called thereunto, [Page 136] and required to do it by the Discipline and Authority of the Church. Thus did that in­cestuous Corinthian: being Excommunicated for that great sinne of his, he manifests his repentance, by acknowledging of his sinne, and by his abundant sorrow for it. Where­upon, lest he should be surcharged and swallowed up therewith, the Apostle will­eth the Church to forgive him, to receive him to Communion, and to comfort him, 2 Cor. 2. 7. And such a confession and ac­knowledgment of sinne, sinners truly peni­tent, (where the Censures of the Church are rightly dispensed according to Christs Institution) neither ought to be, nor yet will be, averse from, but ready to submit unto, that so they may give satisfaction to the Church, by the confession of their Sinnes, and profession of their Repentance, which they have, by their evil Example, of­fended and scandalized.

2. But leaving that also, the acknowledg­ment 2. In a spon­taneous way. which the Text leadeth us more di­rectly to, as it is an open, so an Arbitrary Ac­knowledgment. And in this kind and way, we shall find sinners truly penitent, to be forward, and ready, to acknowledge their sins: And, that both upon their Conversion, and after it.

1. Upon their Conversion. Thus we read Upon their Conver­sion. of the hearers of Iohn the Baptist, how they were baptised of him, confessing their sinnes, [Page 137] Mat. 3. 6. Being convinced of their sinnes, [...] est aperta & clara voce Con­literi: Paraeus ad loc▪ Declarat palam profiteri. Beza. by his Ministery, and his Preaching unto them, they could not contain; but they came unto Iohn, not onely confessing their sins unto him, in a private and clancular way, (as Maldonate, and other Romish Expositors would have it, making this a ground for their auricular Confession), but publickly and openly before the people; which the word in the Original, [...], im­ports, (as Beza and Pareus observe). And the like, we read of those Converts at Ephe­sus, Act. 19. 18. Being wrought upon, by the Miracle which they had seen; Many of them came (saith the Text) and confessed, and shewed their deeds; [...], confessing them, not secretly but openly. Among whom, some and many of those, who have used curious (that is Ma­gical) Arts, making Divinations, by Judi­cial Astrology, They brought forth their Books, and burnt them before all men, in the pre­sence of all the people, (as the next verse there hath it, vers. 19.). So powerful is the work of Gods Grace, in the hearts of true Converts, it will make them willing and ready to acknowledg their sins. Ever after.

2. And this they will be ready to do, not only at their first Conversion, but ever after. Sins committed before Conversion, or after, they will be forward in confessing, and ac­knowledging of them. This we may see in [Page 138] David, Solomon, Paul. Take we these three Three Eminent Confes­sours. Instances. All of them being persons of Eminencie, two of them Kings, the other an Apostle; yet, see how forward they were David. all of them at this work. David a King, and so subject to no Superior Power, that could injoyn such an acknowledgment of sin unto him; yet, see how he taketh it upon himself, making a voluntarie confessi­on and acknowledgment of his sinne; That great sinne of his in the matter of Uriah, whereby he had given so great scandal to the Church, he maketh▪ a free and open Confession of it before the Church. To that purpose, compiling and penning that Penitential Psalm, Psal. 51. Which he com­mitted and delivered to the Chief Musitian, (as the Title of the Psalm informs us), that by him it might be published in the Tem­ple, and there ever after kept, and so be not only a Testimony of his Repentance to the Church in that present age, to which he desired to give Satisfaction, but a Monu­ment of it in all succeeding Ages, to the end of the world.

And what David the Father did, the like Solomon. did Solomon his Son after him. Having fallen foully and scandalously, to the great Offence of the Church, over which God had made him Supream Governour; he afterwards penneth, and publisheth to the world, that Penitential Retractation, his [Page 139] Book of Ecclesiastes, wherein, he freely and ingenuously confesseth before all the world, the vanity and sinfulness of his former ways and courses. Thus did these two Kings, doing that voluntarily, which no power upon Earth could have compelled them to.

And the same, did this our Apostle Saint Paul. Paul. Having been before his Conversion, an open and bitter Enemie to the Truth, speaking evil of the Doctrine of the Gos­pel, and doing all the mischief that he could, to all that professed it; being Converted, and brought home to Christ, he was ever hereafter an Ingenuous Confessour. Having his former sins ever in his eye, he had them also (as I may say) at his tongues end, ready to con­fess and acknowledg them upon all occasions. This we find him doing at Ierusalem, before the Chief Captain, in a great and promis­cuous Assembly of all sorts of persons, I persecuted this way unto the death (saith he), binding, and delivering into prison, both men and women, Act. 22. 4. &c. And the like he did again at Cesarea, in a very So­lemn Audience, before Festus and Agrippa, and Queen Bernice, the Chief Captains, and principal Men of the City, Act. 26. 10. I did many things (saith he) against the Name of Iesus of Nazareth, many of the Saints did I shut up in Prison, and when they were put to death, I gave my voice against them, and punished them often in every Synagogue, and [Page 140] compelled them to Blaspheme; and being ex­ceedingly mad against them, I persecuted them even unto strange Cities; such Cities as were not within the Territories of Iudea; as Damascus, &c. and so therein going be­yond his Commission. Thus did he con­fess his sins by word of mouth.

And the like he did by Writing, acknow­ledging them under his hand, making a publick Record of them, that all the Churches of God might take notice of them. This he doth in his Epistle to the Corin­thians, 1 Cor. 15. 9. and to his Galatians, Gal. 1. 13. And so here in this Epistle to Timothy, in this chapter, where we find him not onely making a general Confession, which he doth in the Text, charging himself to be the chief of sinners, but particularly, pointing out his sinnes what they were, vers. 13. I was a Blasphemer, a Persecutor, Injurious, &c. Thus free and open was Paul in these acknowledgments, not re­garding who or what they were, that took notice of these his consessions, whether Friends or Enemies, Good or Bad; nor caring how often he made them: taking all occasions to do it, as if he had thought he could never do it often enough. Behold we then in him, and these other Paterns, the true disposition of a Gracious Soul, o [...] a truly penitent sinner; one that hath tru­ly repented of his sinnes, and hath tasted [Page 141] of the grace and mercy of God, in the par­doning and forgiving of them, he will ever after be ready to confess and acknow­ledge them; and that not onely to God, but also to Men, and that not onely Secretly, Q. whether all Chri­stians be bound to follow these Pa­terns. but Openly, as occasion is offered.

Q. But what, (you will say), Is every Christian bound to imitate these Paterns, to follow their Example, doing as they did, making such an open confession and acknow­ment of his sinnes?

1. To this I Answer, 1. In some cases A. 1. In some cases they are, as where the sins have been o­pen. he may be; as, viz. 1. where the sinnes have been open. Open sinnes, as they call for open Reprehension, Them that sinne rebuke before all, that others also may fear, (so Paul wil­leth Timothy to do) 1 Tim. 5. 20. that is, that do sin openly, to the publick scandal of o­thers, (as Beza, and some others expound it); so for open Confession, and acknowledg­ment. peccantes intellige cum pub­lico offen­diculo. Beza. Gr. Annot. in loc. Such had Davids, such had Salo­mons, and such had Paul's sinnes been, sinnes that all the Churches rung of. You have heard of my conversation in times past, (saith he to his Galatians) Gal. 1. 13. how I did so and so. They had heard of his Sinnes, and therefore they shall hear of his 2. Where Gods glory▪ & the pub­lick good require it. Repentance, testified and declared by his hearty confession and acknowledgement of those sinnes.

2. Again (2dly.), where the Glory of God, or the Publick Good requires it, there, though [Page 142] the sinnes have been private, and secret, yet the acknowledgement of them ought to be publick, where the glory of God re­quires it. Upon this ground Ioshuah re­quires Achan to make an open Confession of that sinne which he had done secretly. My son, (saith he) give glory to God, and confess unto Him, and tell me what thou hast done, Josh. 7. 19. (where the publick good re­quires it. Upon this ground Ionah confes­seth and acknowledgeth his sinne unto the Marriners, for the saving of those that were in the Ship with him: Ionah 1. 12. I know (saith he to them) that for my sake this great Tempest is come upon you.

But (in the second place) we speak not A. 2. Penitent sinners, though bound, yet rea­dy to make o­pen con­fessions. here of what all Christians are bound to do, but, what upon occasion, being Penitent sinners, they will be ready to do. This was Paul's case in the Text. This acknowledge­ment of his was spontaneous, and voluntary, he being induced thereunto by no other respect, but onely out of his desire to take shame to himself, and give glory to God. In special, the glory of his Grace, which ha­ving been so gloriously manifested in, and upon him, in receiving so great a sinner to Mercy, he desireth to take all occasions to extol and magnifie. And to that end it is, that he maketh such frequent men­tion of his sinnes; making such open con­fessions and acknowledgements of them. [Page 143] And upon this ground great Sinners spe­cially, having tasted of the like Mercy in pardoning their sinnes, they will be ready upon all. occasions to acknowledge them, that so they may declare, and set forth the riches of Gods Grace exercised towards them. Come, and hear, all ye that fear God, and I will declare what he hath done for my Soul (saith David) Psal. 66. 16. And thus a Penitent Sinner having tasted of saving Mercy, in the pardoning and healing of his Sinnes, he will be ready ever-after, to declare, and set forth, what God hath done for his Soul. To which end, as occa­sion is offered, he will be forward in the confessing and acknowledging of his Sinnes.

But, What kind of Acknowledgement is that Q. 2. What kind of acknow­ledge­ment it is that the Peni­tent sin­ner ma­keth. which he maketh? That is the second Que­stion propounded. A Question of great consequence and importance, and that for the differencing and distinguishing of this from other false, and counterfeit Acknow­ledgements. Even wicked and ungodly men may, and sometimes do, upon occa­sion, confess and acknowledge their sinnes. So did, Cain; Mine iniquity is greater than it can be forgiven, (so our Margin readeth it, following Montanus, and others) Gen. 4. 13. So did Pharaoh; I have sinned (saith he to Moses once and again) Exod. 9. 27. 10. 16. So did Saul. I have sinned against [Page 144] the Lord (saith he to Samuel) 1 Sam. 15. 24. And so did Iudas. I have sinned in betraying innocent Blood, (saith he to the Chief Priests) Mat. 27. 4.) And the like, meer carnal men will sometimes be ready to do. Being charged, and pressed by the Ministers of God, or others, especially when the Hand of God lyeth Heavy upon them; now they will be ready to assent unto what Paul here saith of himself, confessing them­selves to be sinners, great sinners; yea, the chief of Sinners. Thus we may sometime meet with Pauls words, coming out of the mouths of those, who never knew what Paul's spirit meant. They will, upon oc­casion, acknowledge their sinnes, who never knew what it was to Repent of them. How then shall we distinguish betwixt the one, and the other? The acknowledgement of a sinner truly Penitent, and that which cometh from a spirit of Hypocrisie in a wicked, or carnal man?

In Answer hereunto, let me present you A. Five Pro­perties of a true acknow­ledge­ment. with some few properties of this sincere Ac­knowledgement, whereby it may be discern­ed from that which is false and counter­feit. In all which I shall still have an eye to the Confessor here in the Text, this bles­sed Apostle, illustrating each particular from his practice and example. 1. It is Volunta­ry, and Free.

The acknowledgment of the true Peni­tent sinner is (first) Voluntary, and Free. [Page 145] So it is; though injoyned, yet not extorted, not constreined. Such is the Hypocrite's ac­knowledgement for the most part: extorted and drawn from him against his will, either by some Iudgement of God, present or im­minent, felt or feared; or by the Rack of a tormenting Conscience. Such was Pharaohs confession to Moses, drawn from him (as water is out of a Still, or Lymbick, by the fire put under it) by the Judgements of God, which he and his people lay under. And such was Iudas's confession to the Chief Priests, extorted from him by the rack (as I said) of a tormenting Conscience. In such cases, even the worst of men will sometimes confess and acknowledge their sinnes, which at other times, when their condition is quiet, and prosperous, they will hardly be brought to do; Like a man that is sick, being at Sea, and so emptieth his stomack freely; but no sooner comne a Shoar, but he is well again, and all is quiet. But it is otherwise with the True Pe­nitent. In acknowledging of sinne, he is a Volunteer, doing what he doth (as Peter would have Ministers to feed their flocks, 1 Pet. 5. 2.) [...], not by constraint, but willingly. Such are Gods People in all the services they do unto Him, or for Him; they are a willing people. Thy people shall be willing in the day of thy Power, Psal. 110. 3. When God exerciseth his power, [Page 146] the power of his Grace, upon a poor Sin­ner, changing and renewing him, bring­ing him home to himself, then he cometh unto him willingly, freely pouring forth his Soul before him in a voluntary con­fession and acknowledgement of his Sinnes. Willingly confessing unto God, and not un­willingly unto Men. And this he is ready to do, not onely in times of Distress, but even then when his condition is, in all re­spects, most Comfortable. Such is the ac­knowledgement which here we meet with in the Text. Paul, when he uttered these words, he was in a quiet and comfortable condition; under no distress, whether out­ward, or inward, in body or mind; yet even then he remembred his sinnes, and remembring them, he acknowledgeth them. Which also, (as I have shewn) he was ready to do upon all occasions, at all other times. His readiness, and forwardness herein, ma­nisesting, that these his Confessions were not extorted, but voluntary. Extorted Con­fessions (such as those upon the Rack) are seldom true; ever suspicious. True con­fession, and acknowledgement, whether to God, or Man, will be free and volun­tary.

And so (in the second place) Ingenuous 2. Ingenu­ous, and Full. and full. Such is not the Hypocrites con­fession. If he be drawn to an acknowledge­ment of his sinnes, yet therein you shall [Page 147] find him, for the most part, very partial, and sparing; as much as may be, conceal­ing and hiding them. Even as Solomon saith of the Sluggard, Prov. 19. 24. He hideth his hand in his bosome, and is loath to put it forth, to bring it to his mouth. Thus deal­eth the Hypocrite with his sinnes: his be­loved, his darling sinnes, he hideth them in his bosome, concealing them as much as may be, loath to bring them to his mouth, to bring them forth by an open acknowledgment of them. Where he can­not hide them, he will endeavour to excuse them; varnishing, and colouring them o­ver with some fair and specious pretences. Where he cannot excuse them, he will seek to extenuate them, that they may not seem so great and foul as they are. Where he cannot excuse, or extenuate them, he will endeavour to evade them, by shifting them off from himself to some other. So little ingenuity is there to be found in his Con­fessions. All these we shall find in that acknowledgment which Samuel drew from King Saul, 1 Sam. 15. The Prophet com­ing to him, to charge upon him, that foul act of his, in sparing Agag, and the best of the Spoil, contrary to Gods express com­mand; he first thinketh to hide his sin, by courting of the Prophet, and by his avow­ing, and boasting of his Obedience: Blessed be thou of the Lord, (saith he) I have per­formed [Page 148] the Commandement of the Lord, v. 13. Therein dealing like Solomons Adulteress, who eateth, and wipeth her mouth, and saith, I have done no wickedness, (as he saith of her) Prov. 30. 20. When this would not serve his turn, but he saw that his sinne was discovered, and found out, the Prophet convincing him of it, by too plain an evi­dence, What meaneth then this bleating of the Sheep in my ears, and the lo [...]ing of Oxen which I hear? ver. 14. Then he falleth to his shifting, shuffling it off from himself, and laying the blame wholly upon the People, (even as A [...]ron also once did, when Moses charged him with making, and setting up of the golden Calf, he puts it off to the people; Let not the Anger of my Lord▪ wax hot, (saith he) thou knowest the people that they are set on Mischief, Exod. 32. 22. so he) The people spared the best of the Sheep, and of the Oxen, ver. 15. And thus devolving, and turning it off from himself, withall he seeketh to colour over both his Act and theirs, setting a fair gloss upon it, guild­ed it over with a pretence of Piety, The people spared the best of the Sheep and Oxen, to Sacrifice unto the Lord thy God; (as it there followeth). When that would not serve, but that the Prophet, dealing plainly with him, had both shewen him the heinous nature of that sinne, calling it Rebellion, and comparing it to the sin of▪ [Page 149] Witchcraft and Idolatry, Vers. 23. and charged it home upon him, telling him, how he had therein rejected the word of the Lord, for which, he must expect a just Retaliation to be rejected by him; Because thou hast rejected the word of the Lord, he hath also rejected thee from being King, now he is brought to confess and acknowledg his sin, I have sinned, &c. But see still how he go­eth about to mince and extenuate it, plea­ding, that what he had done, he had done it through fear; I transgressed the Command­ment of the Lord and thy words, because I feared the people, &c. Vers. 24. Where­upon, when he could no longer plead, Not Guilty, he pleadeth his Pardon of Course (as it were): Now therefore, (saith he) I pray thee pardon my sin, Vers. 25. So far was Saul from any Ingenuity in this his Con­fession! And so shall we still find it with Hypocrites, in their confessions and acknow­ledgments. Seldom or never is it, that they will deal plainly and simply, whether with God or Men in this case. But deal with both, as Ananias and Sapphira did with the Apostles, Act. 5. 2. They come and bring the price of their possessions, which they had sold, and lay it down at the Apostles feet, But they kept back part of it. Thus dealeth the Hypoerite in his confessions. Being, it may be, drawn to it, he will come and bring his sins, and lay them down as it were [Page 150] at the feet of God and Men, in a seeming­ly humble confession and acknowledgment of them, but it is with some Reservati­on; still he keepeth back part of them, hi­ding and concealing some sins, or at least some Circumstances. But it is otherwise with the truly penitent sinner. He will be Ingenuous, confessing his sinnes, and not hi­ding them, laying them open before God and Men, in their own colours; so giving Glory to God, and taking shame to him­self. Such a Confessour was this our Apostle. In his confessions and acknowledgments how ingenuous was he? So we find him, con­fessing not only those sinnes wherein he was Principall; as, his procuring Letters from the Rulers, to Persecute the Saints, and his Executing that Commission to the full, with great fury and rage, yea, going be­yond it, which he sets forth (as I have shewen you) to the full, in those Texts fore­cited, Act. 22. 19. & 26. 10; but even those, wherein he was any wayes Accessarie: As his consenting to the death of some of the Martyrs; When they were put to death, I gave my voice against them (so it there fol­loweth in the Text last named). And in particular, concerning the Proto-Martyr Stephen. And when the blood of thy Martyr Stephen was shed, (saith he) I also was stan­ding by, and consenting to his death, and kept the rayment of them that slew him, Act. 22. 20. [Page 151] Thus was he ready to confess what ever he had done in way of opposition against Christ, wherein he had had a hand or finger, been either Principal or Accessarie. So ingenuous was he in his acknowledg­ments, both to God and Men. And such will the acknowledgment of the truly pe­nitent sinner be, Ingenuous and Full.

3. And being thus Ingenuous, it will [...]. Particu­lar. also be particular. Not only in a General way. Such, for the most part, are the ac­knowledgments of Hypocrites, and of meer Carnal persons. They will (it may be) sometimes take up Paul's words here in the Text, confessing and acknowledging, that they are sinners, great sinners, but this is only in a general way, not with re­flection upon any particular sinne or sinnes, that they charge upon themselves. Here­in, not unlike to King Nebuchadnezzar, who had dreamed a dream, and was much troubled about it, but when his wise Men came to ask him what it was, he could not give them any accompt of it, Dan. 2. 5. Even so faieth it with many poor carnal wretches. In time of sickness, they will then (it may be) pretend at least to great trouble of minde for their sins, breaking forth into confessions and acknowledge­ments, that they are sinners, great sinners, (the case is ordinarie): but come to ask them, What particular sinne or sinnes, they [Page 152] are that trouble them, that lie so heavy upon their Consciences, this they cannot tell. Now, as for such a confession of sin; it may be looked upon but as a Dream, a Delusion, no true Confession. True Con­fession will be particular.

Not, but that a good confession may be A good Confessi­on made in gene­ral words, but with reference to parti­cular sins. made in general words. So runs the ac­knowledgment here in the Text; [ I am the chief of sinners]. But still it is in reference to some particular sinne or sinnes, which are in the eye of the penitent Confessour▪ whilest he maketh that general confession. Thus was it with our Apostle here in the Text. His confession, indeed runs in ge­neral tearms, that he was the chief of sin­ners, but it is with a reference and respect unto those particular sinnes, which he had confessed and acknowledged by name, but two verses before, I was a Blasphemer, a Persecutor, &c. This is the confession of a true penitent sinner: though the tongue may utter that confession i [...] general tearms, yet the heart even at the same time parti­cularizeth, having an eye to some particu­lar sinne, or sinnes, from which that con­fession immediately ariseth, and without which, it could not be a hearty confession. The Maxim is true, not more in Philosophy▪ than in Divinitie; Genera nec agunt, nec pa­tiuntur, Generalities never throughly affect a man. It must not be meerly a general [Page 153] notion▪ of sinne, but a distinct apprehensi­on of some particular sinne, or sinnes that will work upon the heart aright, so as to draw from it, a cordial and affectionate ac­knowledgment of sinne.

And such again is the confession of the 4. Cordial and Af­fectio­nate. true Penitent. sinner, (Take that for a fourth Property) a cordial and affectionate Ac­knowledgement: not meerly Verbal, and For­mal. Such is the Hypocrite's confession, a Tongue-Confession; an acknowledgement from the Teeth-outward, meerly verbal, and formal. So may the Confessions of Papists, for the most part, be looked upon, which they make to their Priests, striking their hands upon their Breasts, and cry­ing out, Mea culpa, mea culpa; My sinne, my sinne; whilst their Hearts (it may be) are not affected with what they make shew of. And such, and no better, it is to be feared, are the acknowledgements of some, and not a few among us, in the Confes­sion of sinnes, which they make in the pub­lick Congregation. Therein they draw nigh unto God with their Mouth, and honour him with their Lips, (as the Lord saith of his people the Jewes, Isa. 29. 13.) Offering up the Calves of their lips unto him, (as the Pro­phet speaks, Hos. 14. 2.) in saying after the Minister, repeating the words of the Con­fession. But in the mean time their hearts are far removed, and estranged from him, [Page 154] being no wayes affected with what their Tongues utter, and pronounce. And even so is it, in their private Confessions. They make them but a Lip-labour. It may be ma­king use of some Set-form, composed by themselves, or others, they only repeat the words in a Formal, and Customary way, but without any inward▪ affection; their Hearts not being touched with the sense and feeling of what their Tongues utter, and confesse. Now, as for such Confessions, being heartless Sacrifices, they are odious, and abominable unto God; who, as he [...] cheth the Heart, so he re­quireth It▪ without it, not regarding what ever Sacrifices can be offered up unto Him. Thou desirest not sacrifice, thou delightest not in burnt-offering, (saith the Psalmist, not any service that is meerly external): The sacrifices of God are a broken spirit; a heart kindly broken with the sense of Sin, Psal. 51. 16, 17. And such are the Sacrifices which are offered up by the Penitent Sin­ner to his God. All his Prayers, all his Confessions, they come from a broken and a contrite Heart; be [...]ng hearty Con­fessions, [...]affectionate Acknowledgements. Such we shall find the confessions of this our Apostle, which we so frequently meet with, breathing forth a great deal of in­ward Affection; expressing both sorrow and shame, indignation and detestation. And such [Page 155] are the acknowledgements of the True Penitent, attended, and accompanyed with Sorrow and Shame. With sorrow; I will de­clare True Confessi­on ac­compa­nyed with Sorrow & Shame mine iniquity, (saith David) and I will be sorry for my sinne, Psal. 38. 18. With Shame; the Publican making his confession in the Temple, he doth it with shame: Standing afar off (in some remote part of the outward Court of the Temple) he would not so much as lift up his eyes unto Heaven, being ashamed of himself, Luke 18. 13. And so with Indignation and De­testation; Thus Paul speaking of what he had done, his forwardness in persecuting of the Saints, Act. 26. 11. I was (saith he) exceedingly mad against the Saints: A speech savouring of great Indignation against him­self. And thus Iob saith that he Abhor­red himself, and Repented in dust and ashes, Job 42. 6. And Paul speaking of his Co­rinthians, sheweth how they shewed them­selves True Penitents, by their Indignation, and Revenge; Indignation against their Sin, and Revenge which they took upon themselves for it, 2 Cor. 7. 11.

And to these is ever joyned a serious re­solution With a serious purpose of forsa­king the sin con­fessed. of abandoning the sinne confessed; never more to return to it again, but to forsake it. Who so confesseth, and for saketh his sinnes, shall have mercy, (saith the Wise­man) Prov. 28. 13. Such was that confession which good Shecaniah made unto Ezra in▪ [Page 156] the name of the people, Ezra. 10. 2, 3. We have trespassed against our God (saith he) and have taken strange Wives, &c. Now, therefore let us make a new Covenant with our God, to put away all these strange Wives, &c. And thus Elihu, in Iob, describeth the con­fession of a true Penitent, Iob. 34. 31, 32. Surely, it is meet to be said unto God, I have borne chastisement, I will not offend any more: That which I see not, teach thou, If I have done iniquitie, I will do no more. Such is the confession of the true Penitent, Cor­dial and Affectionate. Here is a fourth Pro­perty.

Take but one more, and that briefly. 5. Filial. Being thus Cordial, it is also Filial. Such is the Confession which he maketh to his God; not servile. Such is the confession of the Hypocrite oft-times, a servile, a slavish confession, the fruit not of love to God, but of fear; and that not of a Reverential, but a Slavish fear. Such was Balaams Confessi­on which he maketh, Numb. 22. 31, 34. when he saw the Angel stand before him with a drawn Sword, then he cryeth out, I have sinned. And so it is with some wick­ed and ungodly wretches, being in a strait, (as he was), stopped in their course; the Angel of the Lord meeting them; (as he did him) with a drawn Sword, some Judg­ment of God threatning them, it may be, Death it self staring them in the face, so as [Page 157] they apprehend themselves ready to drop into Hell; now they will confess, and ac­knowledg their sinnes. But this they do not out of any love to God, or hatred of their sins, but meerly out of a slavish fear: It may be in a despairing way, as Cain and Iudas did. Now, in this the ac­knowledgment of a true penitent sinner dif­fers; that, is a filial acknowledgment: Such was that of the Prodigal Son, who cometh unto his Father, as a Father; making his Confession to him under that Notion, Father, I have sinned against Heaven, and in thy sight, Luk. 15. 21. And thus the peni­tent sinner comes unto his God, confessing his sinnes unto him, not simply, as to a Iudge, from whom he expects nothing but severity of Justice, (as Achan did his sinne to Ioshua, Josh. 7. 20.) but as unto a Fa­ther, with some apprehensions of mercy. Thus are the confessions of a truly penitent sinner, ordinarily attended and accompa­nied with some apprehension of mercy; (I say), either with the present sense of it, as Pauls confession here was, to which he subjoynes, But I obteined mercy. Or with the hope of it: So runs that confession, which Shecaniah there maketh, Ezra 10. 2. We have transgressed, &c. Yet now there is hope in Israel concerning this thing.

To proceed no further; Put these toge­ther, and hereby may the sincere confessi­on [Page 158] and acknowledgment of the truly peni­tent sinner, be discerned from that which is false and counterfeit. And so you have both these Questions resolved. That which now remains of this, is the Application. Which I shall direct, (as in the former Branch) onely two wayes, by way of Con­viction, Exhortation.

1. By way of Conviction. Is the true pe­nitent Use 1. By way of Con­viction. Many discover­ed to be no true Penitents not being true Con­fessours. such a Confessor, so forward and ready in such a way, to confesse and ac­knowledge his sinnes, both to God and Man; how many then from hence may be convinced, that they are as yet, none of this number; that they are as yet in a state of impenitency; that they are as yet in their sinnes, lying under the guilt and power of them? Diverse sorts there are, who come within the verge and compass of this Conviction. Let me take notice of some of them. Which whilest I do, let me de­sire you, all of you, to go along with me, trying and examining your selves, whether you be not of this number. 1. Such as were ne­ver con­vinced of sin.

In the first place, Some there are, who do not, as yet, know themselves to be sinners; they were never convinced of their sinnes, never convinced of the sinfulness of their nature, never convinced of any such re­markable evils, whether in their hearts or lives, as should need any such serious con­fession and acknowledgment. So is it with [Page 159] some morall civil Iusticiaries, whose lives not having been stained, with such open, such foul and scandalous sinnes as they see in others; hereupon they are well opini­onated of themselves. They are not as o­ther men are, (as the Pharisee said of him­self, Luk. 18. 11.) no Swearers, no Drunk­ards, no Adulterers, &c. so as they scarce see wherein they are sinners, much less great sinners. Very far are they from making any such confession and acknow­ledgment of their sinnes, as Paul here doth of his. Now, as for such, let them know, that not having as yet been convinced of their sinnes, they must needs be in them, lying under the power, and under the guilt of them. This is the first work that the Spirit of God worketh in the heart of a regenerate person. It is to him, a Spirit of Conviction; when the comforter is come, (saith our Saviour) he shall reprove (or con­vince [...]) the world of sin, Joh▪ 16. 8. This is the work of the Spirit, and it is the first work. Certainly, the Soul which never yet knew what this work meant, must needs be far from any such ingenu­ous acknowledgment, as here we meet with in the Text. Paul, before he came to make this confession, that he was the chief of sinners, he had seen a light from Hea­ven shining round about him; and falling, to the earth, he heard a voice saying unto him, [Page 160] Saul, Saul, why persecutest thou me? (as we have the story) Act. 9. 3, 4. He had a strong, a clear, and powerful Conviction, discovering to him, and throughly con­vincing him of, the evil of that course which he then took. And thus must it be with every poor sinner. Before ever he will be brought to an ingenuous confession and ac­knowledgment of his sinnes, he must see a light from Heaven, discovering them to him; and he must hear a voice from Hea­ven, convincing him of the sinfulness of them; and he must be struck down to the earth, humbled in the sense of his own Vilenesse, before ever his heart will be brought to such a frame and temper, as here we find in this our Apostle; to be ready thus to confess and acknowledg his sinnes, both to God and Man, upon all oc­casions. Certainly, they who never yet knew what this Spirit of Conviction meant, are as yet, far from being ingenuous Con­fessours, and consequently, may con­clude themselves to be in a state of impe­nitency. 2. Such as being convin ced, will not be brought to con­fess.

In the second place; Another sort there are who have been convinced of their sins, which yet, they will not be brought to con­fess and acknowledge. Convinced (I say) they have been, being guilty (it may be) of some foul, open, and scandalous sinnes, whereof they have been convinced, not [Page 161] onely by the light of the Word, but even by the light of Nature; which light is sufficient to make a discovery of some, of many sinnes, specially of those against the second Table. This is the work of the Law, written in the hearts of men, (as the Apo­stle saith of it, Rom. 2. 15.) which whilest it directs them to many Duties, it cannot but convince them of many Sinnes. Rectum est index sui & obliqui. Yet, for all this, they will not be brought to a confession and acknowledgment of what they cannot but be convinced of. No, though charged up­on them by the Ministers of God, again and again, yet for all that, they will not be brought to confess their sinnes; no, Not un­to God. not so much as unto God. Is it not the case of some, of many profane wretches? (I wish there may be none of them within the hearing of it, or, if there be, that it may sink into their hearts); They are such as cannot but be convinced of their sinful wayes and courses, being (as the Apostle saith of obstinate Hereticks, Tit. 3. 11.) [...], self-condemned; their own consciences bearing witness, and their thoughts accusing them, (as he speaks of the Gentiles, Rom. 2. 15.) their sinnes being of a horrid nature, staring them in the face (as it were); yet for all that, the time is yet to come, that ever they should go into the pre­sence of God, there to spread their sinnes be­fore [Page 162] him, (as Hezekiah did Senacheribs blas­phemous Letter, Isa. 38.) to humble them­selves at his footstool, by confessing and ac­knowledging their sinnes. This is a course, a practise, which they are meer strangers to, never yet knew what it meant.

And not confessing their sinnes unto Much less to Men. God, they are very farre from acknow­ledging them unto Men; from whom their main care is to hide them, (as Achan did his Wedge of Gold, and Babylonish Garment, which he hid in his Tent, Iosh. 7. 22). And if they be found out, and charged upon them, What do they then? Why either deny them, (as Gehazi did his running after Naman to receive a reward from him, which his Master Elisha had refused; when his master asked him, Whence comest thou? he said, Thy servant went no whither, 2 King. 5. 25.) so adding sinne unto sinne. Or else excuse, it may be defend, what they have done. By no means they will be brought to take the blame and shame of Sinne to themselves. Let such take notice how farre they are from Pauls disposition, who upon all occasions shews himself for­ward, and ready, to confess and acknow­ledge against himself his former sinnes; that so, taking shame to himself, he might give Glory to God. Never was he more ready to take unto himself the praise of his good deeds when he was a Pharisee, than now [Page 163] he is to take both the blame and shame of his evil ones, being a Christian. Certainly the Soul that will not be brought to the confessing, and acknowledging of those sinnes whereof it is convinced, must needs 3. Such as confess, but not truly. be in a state of Impenitency, lying under the power, and guilt of sinne.

A third sort there are, (I shall hasten what I may) who it may be at some times, and upon some occasions, will confess and False Confessi­on tried by a five­fold Touch­stone. acknowledge their sinnes; but their ac­knowledgements are not sincere, but hypo­critical, and counterfeit. And such they will appear to be, if brought to the Test, tryed by the Touchstone of that five-fold Property which I have held forth to you.

• 1. Either they are not Voluntary, and
  They are not vo­luntary, but ex­torted.
  free, but extorted. They will not con­fess but when they are brought to the Rack; never but when they are in some Strait, having some Judgement of God lying upon them, or threatning them. Then, it may be, God and Men shall hear of them, and from them, then they will confess against themselves. Whereas at other times they are wholly silent in this way.
• 2. Or else (in the second place) there is
  Not in­genuous, but par­tial.
  no ingenuity in their Confessions. And thence is it, that, if they be drawn to con­fess, and acknowledge ought against them­selves, they deal very partially, hiding their [Page 164] sinnes what they may, seeking to excuse, colour, extenuate, shift them off to others (as you have heard) not willing to lay them forth open and naked, and so to deal plain­ly either with God or Man. Still they will be keeping back part.
• 3. Or (thirdly) their Confessions are
  Only ge­neral.
  onely in the gross, in a general way, with­out any distinct reflection upon any parti­cular sins, which draws from them that ac­knowledgement.
• 4. Or (in the fourth place) they are
  Verbal, and for­mal.
  meerly verbal, and formal, without any true inward sense and feeling of the sinnes which they confess, and acknowledge.
• 5. Or else (in the last place) what they
  In a de­spairing way.
  do, is altogether in a despairing way, with­out either sense, or hope of Mercy.

All these (as I have showen you) they are evidences of a false and counterfeit Acknowledgment. And yet such, and no better, are the Confessions which the great­est part (it is to be feared) do rest contented 4. Such as in stead of Con­fessing, make Professi­on of their sins, boasting in them. with. Never regarding to get their hearts brought to such a voluntary, ingenuous, par­ticular, cordial, and filial Acknowledgment, as might evidence to themselves, and o­thers, the truth of their Repentance.

There is yet a fourth sort, and that is the worst of all, such as will make Confes­sion (or rather Profession) of their sinnes, but not as sinnes; not confessing them with sor­row [Page 165] and shame, with indignation and de­testation, with a serious purpose and reso­lution of forsaking and abandoning of them, (as the true Penitent doth) but ra­ther boasting of them, and glorying in them. I wish there were none such to be found among Christians at this day; such as glory in their sinnes; which they shew not, as Beggars do their Soars, to move pity and compassion in the Beholders, but as Souldiers do their Wounds and Skars which they have received in some honou­rable Service; accounting it their Honour, their Glory, that they have been the chief of sinners. Such monsters of Men there have been, and I fear yet are, men so hardned in their sinful wayes and courses; so far given over to that [...], to a Re­probate minde, (as the Apostle saith of the Gentiles, Rom. 1. 28.) so far past all sense and feeling, (as he saith of some, Ephes. 4. 19.) as that they are not ashamed to declare their sinnes. They declare their sinne as Sodom (as the Prophet saith of the People of the Iews, Isa. 3. 9.): Making their boast thereof, as those Idolaters did of their Idols, Psal. 97. 7. And as Lamech did of his Cruelty and Blood­shed, Gen. 4. 23, 24. Yea, it may be, boast of that which they never did. Surely, a Damned Souls, far from such boasting. greater height of impiety, than is to be found in the Devils Kingdom, in Hell it self. There, those damned Souls, they com­plaine [Page 166] and cry out of their sinnes, and curse the time that ever they committed them. As for boasting of them, glorying in them, they are far from it. Now, as for such, let them know, that this their boasting, their glorying, (shall I speak it in the Apostle's Language to his Corinthians in another case, 1 Cor. 5. 6.) [...], it is not good? Nay, it is most horrid, most impious. Such an impiety as hath a woe, a most dread­ful woe attending upon it. (Hear, and tremble at it, you, who stand in any de­gree guilty in this kind). They declare their sinne as Sodom, and they hide it not, (saith the Prophet, speaking of the Iews in the Text forecited, Isa. 3. 9. As they shewed it in their deeds, so they spared not to publish it with their tongues, not in way of confession, as David, Psal. 32. 5. but in a way of profession as Lamech, Gen. 4. 23, 24. (as our new Annotator explains it). Thus did they declare their sinnes as Sodom, as the men of Sodom; who openly professed, what they commonly practised or inten­ded. But what follows? Woe unto their souls, for they have rewarded evil to themselves: By these wicked courses, they draw down the Vengeance of God upon their own heads. Oh, far be this from any one of us! The shameful parts of the body, nature teacheth to hide and cover them. If any shall be so immodest as to discover them to open [Page 167] view, we should presently conclude him to be either mad or drunk, not himself. What is it then to uncover the nakedness, and filthiness of the Soul? And not onely to uncover it, but to boast of it, to glory in it. As for such, well may we say of them, what the Apostle doth of those voluptuous belly Gods, Phil. 3. 19. that their glory is their shame. So is it now, and so they shall find it another day, at that great day, when (as he there saith of them) Destruction shall be their end. Paul, confessing his sinnes here in the Text, he doth it openly, be­fore God and Men, but he doth it upon another account, viz. That he might take the shame of them to himself.

And herein propound we him, as a Pa­tern Use. 2. All Ex­horted, to be such Con­fessours as Paul was for our Imitation. Be we all of us such Confessors, ready and forward upon all oc­casions, to confess and acknowledg our sins, as he was. Let that be the word of Exhor­tation, which (as in the former Branch) might be directed to two sorts of persons; First, to such as never yet knew, what a true confession and acknowledgment of sinnes meant. Secondly, to such as have been practisers in this way. But I shall put them both together, pressing this duty upon all. Those which never yet did it, let them set upon it. Those who have done it, let them be frequent in it. This is that, which the Lord calleth for from his people, the peo­ple [Page 168] of the Iews, Jer. 3. 13. Onely acknow­ledge thine iniquity. And this he expect­eth and looketh for, at the hands of all those▪ that look for mercy from him; that they should confess and acknowledg their iniqui­ties. And this do we all, and every of us. Sure I am, there is none of us but have just cause to do it. Though we be not so great sinners as Paul was, yet sinners we are, and great sinners, all of us. And so looking upon our selves, confesse we our sinnes.

This do we (in the first place) unto God. 1. Confes­sing unto God. This is the confession, which Scripture most urgeth and calleth for, at the hands of all, as being the most necessary confession. My Son, give, I pray thee, glory to the Lord God of Israel, and make confession unto him, ( [...]aith Ioshua to Achan) Josh. 7. 19. I said, I will confess my transgressions unto the Lord, (saith David, Psal. 32. 5.) Confession unto others, it may be at some times, and in some cases, useful, and profitable, but this, at all times necessary. A Doctrine, far differing from that of the Church of Rome; which run­neth almost wholly, upon another kind of confession, viz. Auricular confession (as they Auricu­lar Con­fession not ne­cessary. call it) confession made in the ears of the Priest. This is the Confession which they so much cry up, making it a main part of their Religion; insisting so much upon it in all their Tracts and Catechisms, cal­ling, [Page 169] and accounting it a Sacrament, and making it one of the Essential parts of true Repentance, imposing it strictly upon All, and requiring it as a matter, not on­ly of Expedience, but of absolute Neces­sity, (where it may be done); without which, no man can receive Absolution, or Remission of his Sinnes, or have any entrance into the Kingdom of God. In this, the Doctrine of our Church, is (and may it ever so be) far dissonant from, and contrarie to theirs. Which, however in some cases it alloweth, and upon good grounds, approveth the Confession of sinnes unto the Ministers of God, as expedient and useful; yet, Confession unto God, and onely that, it holdeth to be of absolute Necessity▪ And so looking upon it, let e­very See that it be a right Confession suiting with that fivefold Property. of us thus confesse our sinnes; confesse them unto Him. Which do we, in Publick, in Private; doing it in such a manner, as it may be acceptable unto Him, and pro­fitable to our selves. To which end, have we an eye to that fivefold Property which I mentioned before.

• 1. See that our Confession be Voluntary
  Volun­tary.
  and Free. Bring we our hearts willingly to the work. See that our Confession come from us, like Water out of a Spring; not like Water out of a Still, which is forced by fire. Not deferring, and putting it off till the Evil day. Better do it now, than [Page 170] stay till God bring us to the Rack, and so extort a confession from us. Extorted con­fessions, being (as I said) ever suspicious, they will yield little comfort to the Soul: What herein we do, do it willingly.
• 2. And (2dly.), do it Ingenously. Acknow­ledge
  Inge­nuous.
  we our sinnes unto God, and hide them not. A bootlesse and vain attempt, to go about to hide our sinnes from him, in whole, or in part, before whose Eyes, all things are naked and open, (as the Apostle tells us, Heb. 4. 13.). In our Confessions therefore, deal plainly and openly with him. Shewing our selves as ready to confess our sinnes unto him, as we would be to receive mercy from him. Do it ingenuously and fully.
• 3. And do it Particularly, not resting
  Particu­lar.
  contented with an Implicit Confession, which (as one saith) is little better than an Im­plicit Faith; not thinking it enough, to confess and acknowledge that we are sin­ners, great sinners; but deal particular­ly and distinctly, producing our particu­lar sinnes, laying them before the Lord, specially the chief of them.
• 4. And (in the 4th. place) do it Cordi­ally.
  Cordial.
  Let our Confessions, be not onely Tongue, but Heart-Confessions. See that we be inwardly affected with the sense and feeling of those sins which we confess.
• 5. And (in the last place) let our Confes­sions
  Filial.
  [Page 171] be Filial, come we unto God, not onely as a Iudge, but as a Father; laying hold upon his Mercy in Christ, for the pardon of those sinnes which we con­fesse. Thus, confesse we our sinnes unto God.

To excite and stir us up whereunto, Motive. This the only and sure way to obt [...]in Mercy. take we notice, that this is the way to mercy. The onely way, and the sure way to it. Scripture is expresse for both. The onely way, I am merciful (saith the Lord), onely acknowledge thine iniquitie, Jer. 3. 12, 13. as if he had said, Other way there is none for thee, or any other, to obtain Mercy at my hands, but this. The sure way. So much these promises import: He that con­fesseth, and forsaketh his sinnes, shall have mercy, Prov. 28. 13. If we confess our sinnes, God is faithful and just to forgive us our sinnes, and to cleanse us from all unrighteousness, 1 Joh. 1. 9. God having (as it were) bound him­self by Promise, upon Confession of sinnes, to bestow Remission; now, it standeth not onely with his Mercy, but with his Iustice to do it. Not that confession can merit pardon at the hands of God, more than at the hands of men, but onely in regard of His gracious promise, which having made, he will be faithful in the perfor­mance of. This is the way, the sure and onely way to find Mercy. A way, which God himself hath layed out; and a way [Page 172] which his people have ever taken for the obteining of it, both for themselves and others; and a way, wherein they have ever found what they sought for. All these I might show you, if need were. And be­sides this, I might show you diverse other benefits, redounding to the penitent sinner This, the ready & only way to ea [...]e the heart from this practise. This is the ready and onely way to ease the heart, being burden­ed with sinne, thus, to poure it forth be­fore God, in such humble and hearty con­fessions and acknowledgments. The open­ing of our grief unto a friend, is an ease to the heart, much more to do it unto God. When I kept silence, (saith David) my bones waxed old, through my roaring all the day long, Psal. 32. 3. Whilest he hid his sinne, he could have no rest; he roared through pangs of Conscience: but, confessing it, his Soul was quieted; he thereby obteined what he then sought for, Pardon and Remission; I said, I will confesse my transgressions unto the Lord, and thou forgavest the iniquitie of my sinne, (so it followeth) vers. 5. Let these Motives in­duce us to be willing to confess our sinnes unto God.

And (2dly.), upon occasion, be not un­willing 2. Confesse unto Men. to do it unto Men. 1st. Privately, whether to the Ministers of God or others. Confess your sinnes one to another, (saith Saint Privately Iames, Jam. 5. 16.) that is (say some), to those Elders which were to be sent for, of [Page 173] whom he speaks in the verses foregoing, or (as others more generally look upon it) to them, or any other faithful Brethren. This are Christians to do (as I have showen you) in two cases. 1st. When they feel sinne lying heavy upon their Souls, and find no ease by other endeavours. And (2dly.), when any sinne is charged upon them by others, by way of Christian Ad­monition or Reprehension. In these cases, Christians are to deal freely and ingennous­ly, confessing their sinnes unto others, such as may be fit to have them Communicated to them, being Wise and Faithful. By which means, they may come to have the benefit, as of their Counsels, so of their Prayers. Confess your sinnes one to another, and pray one for another, (as it there followeth).

2. And as Privately, so also Publickly, Openly. and Openly; whether it be in a regular way, if justly required so to do by Lawful Autho­rity; or in a Spontaneous and Voluntary Scanda­lous sin­ners, to make open Confessi­on. way. Such as have been open, and scan­dalous Sinners, sinning before others, to the offending, or endangering of them, let them be, as occasion is offered, ready to confesse their sinnes before others. That so

• 1. They may give Glory to God, (as Io­shua
  That they may give glo­ry to God.
  in the Text fore-cited requires Achan to do); the glory of his Iustice, acknow­ledging him to be Just, and Righteous, [Page 174] in what ever he hath done, or shall do against them, though it were in their e­verlasting condemnation. O Lord, righte­ousness belongeth unto thee, (so Daniel begins his Confession) Dan. 9. 7. And so the glo­ry of his Grace and Mercy, in sparing them, receiving them to Mercy. Upon this ground it was, (as I have shown you) that Paul was so forward, and frequent in his Confessions.
  Take shame to them­selves.
• 2. And (secondly) that giving glory to God, they may take shame to themselves. O Lord, Righteousness belongeth unto thee, but unto us confusion of face (so Daniel there goeth on). This (as I have showen you) true Penitent sinners will readily take unto themselves; and upon this account they are so ready to make these Open con­fessions. That which deterrs, and keeps off others from it, brings them off to it. Car­nal men, out of a carnal respect which they have to their credit and reputation in the World, they are averse to it. And here­upon they will stand upon their Justificati­on, Denying, Excusing, Extenuating, Eva­ding what they can, (as you have heard). But upon this accompt, the penitent sin­ner is forward in it, that, whilest he gives glory to God, he may take shame to him­self. This is God's due, and his; and so apprehending it, he is willing thus to give the one, and take the other.
• [Page 175]3. And again (thirdly), This let them
  Give Sa­tisfaction to those, whom they have of­fended or in danger­ed.
  do, for the satisfaction of those, whom by their sinnes they have scandalized, and of­fended, or endangered.
• 4. As also to set a Patern unto others, who stand guilty of the like sinnes. All these, let them be as so many inducements, to draw them to such free and open Con­fessions.

Wherein, let them take heed that they Herein to deal sincerely deal sincerely and uprightly. Not doing this out of any base sinister respects, as thinking thereby, to gain credit and repute from any, which is odious Hypocrisy. But do­ing it, as in the presence of God. Thus did Paul preach the Gospel of Christ, (as he tells his Corinthians, 2 Cor. 2. last.). And thus no question he made these open confessions against himself, Not as many, who deal deceit­fully, but as of sincerity, as in the sight of God. And such let all our confessions and acknow­ledgments be; to whomsoever they are made, whether to God or Man. See that they be not meerly verbal and formal, much less Hypocritical, but Sincere and Cor­dial.

And that we may attain to be such true [...]ir. 1. Get a ge­neral know­ledg of sinne. confessors, (to give you some directions briefly); Let our first work be, to get a true sight, a right knowledge of sin, a speculative knowledge of the nature, and kinds of sin, [Page 176] to know what sinne is, and what is sinne. Now, this knowledge is not to be attained, but by and from the Law. By the Law, is the knowledge of sinne, (saith the Apostle) Rom. 3. 20. [...], a clear, distinct, ef­fectual knowledg, such a knowledg as bring­eth forth an Acknowledgment. So much the word in the Original is conceived to im­port, which we find sometimes so rendred by our Translators, as, 2 Tim. 2. 25. Tit. 1. 1. Acknowledgment. Now, such a knowledge of sinne, [as I said] is not to be attained, but by the Law, from the Word. As for the light of nature, that may, and will discover unto man some sinnes, but this light is in­sufficient and defective. For, [1st.], it will not discover all sinnes. Sinnes against the Second Table it may, but not so many of them against the First Table; which are in­deed the greatest sinnes. Grosse sinnes it may, not other. Actual sinnes it may, which are the Branches; but not Original sinne, which is the Root of all sinne. This through­discovery of all sinne, is onely by the Law. And therefore saith the Apostle, I had not known sinne, but by the Law, Rom. 7. 7. Non ita exacte nossem, [saith Grotius], I could never have known it so exactly and fully, as now I do. Many sinnes there were, that the light of nature could not have dis­covered unto him: Specially that Mother-Sinne, the Root of all Sinne, that sinful [Page 177] Concupiscence, of which he speaks in the words following, I had not known lust, ( [...], Concupiscence), except the Law had said, Thou shalt not lust. Besides, sinnes a­gainst the Gospel, (such as Pauls sinnes were, which here he confesseth), the light of Nature cannot discover them; this must the light of the Word do. And again, discovery of sinne by the light of nature, is not an effectual discovery. It never so en­lightneth the eye, as that it rightly affect­eth the heart, affecteth it with true sorrow for sinne, so as to drive the sinner unto God, to seek and sue for Mercy, in such a way as he may obtein it. This is proper to the Word. And therefore make we use of this Light, labouring to get a true un­derstanding of, and insight into, the Law of God, that so we may attain such a know­ledge of sinne, to know (as I said), what sinn [...]s, and what is sinne. Without this, there will be no true Confession. [...] must go before [...], Cognitio be­fore Agnitio, Knowledge before Acknowledge­ment.

2dly. Having attained some measure of 2. A parti­cular Convicti­on. this general knowledge, the next work must be, to get a particular Conviction. Paul had not onely a light shining round about him, (as you heard), but he also heard a voice from Heaven, saying unto him, Saul, Saul, why persecutest thou me, Act. 9. And so it [Page 178] is not enough for a Christian to have the light of the Word shining round about him, to have a general knowledge of sinne, but he must be particularly convinced of his own sinnes. To that end, therefore, bring we our selves to the Law. Behold we our own faces in that Glass. Bring our lives thither, bring our hearts thither, compa­ring the one with the other; laying both to that Rule, that so by the straightness of the one, we may discover the obliquity and crookedness of the other. Thus did Paul, he brought himself, his heart and life to the Law, and by that means, he came not onely to attain the knowledge of sinne in a general way, but to see his own sinful­ness, the sinfulness of his Nature, and the sinfulness of his Life; as his former sinnes acted before his Conversion, so the Body of sinne, which still remained in hi [...] ▪ In the sense and apprehension whereof, he so passionately cryeth out in the close of that Chapter, Rom. 7. 24. [...], O wretched man that I am, Who shall deliver me from the body of this death? Thus, seek we after such a Conviction, which till we attain, we will never be brought to a right confession and acknowledgment of sin. Thence was it, that Nathan taketh this course with David: First, convincing him of his sinne, which he doth, by propound­ing to him the Parable of the Ewe-Lamb, [Page 179] and so by that means, brings him to that Confession which there he made, 2 Sam. 12.

3dly. Being convinced of sinne, then (in 3. Com­punction and Con­trition. the third place) seek after some measure of Compunction and Contrition, that so we may not onely have a sight, but an inward sense and feeling of our sinnes, and so be hum­bled in the sense of them. Paul, did not only see a light shining about him, and hear a voice speaking unto him, but he was also struck to the ground, [as you have heard]. And so must a poor sinner be, before ever he will be brought to a right confession of his sinnes. Seek we for this also in measure. This it was, that drew Iohn the Baptist's, and Peters, and Pauls hearers, to those open confessions which they made, they were prick­ed in the hearts for their sinnes.

4thly. Being thus humbled for sinne, and 4. Some ap­prehen­sion of Mercy. feeling some measure of Compunction, now labour in the next place, to get some appre­hensions of mercy, to raise up the Soul; if not in the sense, yet with the hope of M [...] ­cy. Till this be done, our confession will never be such as it ought to be. It will ne­ver be Voluntary and Ingenuous, till▪ it be Filial. Fear, slavish fear, it straitneth the heart, causeth the spirits to retire, and run inward [as it were]. Apprehensions of Mercy, will melt, and inlarge, and dissolve it [as it were]; and so draw forth the Soul, [Page 180] to free and ingenuous confessions, and ac­knowledgments.

5thly. In the fifth and last place, seek we 5. Begg from God, his free Spi­rit. unto God for that his free Spirit, [as David calleth it, Psal. 51. 12.] that, That may be in us a spirit of confession. It is that, which the Lord maketh promise of to his people, Zach. 12. 10. I will poure upon them, the Spirit of Grace and Supplications. His Spirit, which is the gift of his Grace, [and there­fore called the Spirit of Grace] should so in­wardly affect them with the sense of his Mercies, as that they should freely poure out their Souls before Him, in true penitent confessions of their own sinnes, whereof formerly they had not been sensible. And this Spirit seek we from God. Even such a Spirit of Grace and Supplications, which may put our hearts into such a confessing frame and temper, as that they may be ready upon all occasions, to break forth into hum­ble and hearty confessions and acknowledg­ments of our sinnes, both before God and Men. By this means it was, that Paul was now become such a forward and ingenuous confessor of his own sinnes. Which, confes­sing, he also censureth, and that severely, acknowledging himself not only a sinner, but a great sinner; yea, the chief of sinners. That is the third particular Branch, of the general Observation, to which I now come.

THe Penitent sinner, as he is a frequent Branch 3. The Pe­nitent sinner, a severe Censurer of him­self. Remembrancer, and a forward Confessour, so also a severe Censurer; severe in censu­ring of his own Sinnes, and himself for them. An Observation which I find the learned Grotius taking up from that pa­rallel Text, Luk. 5. 8. where Peter maketh the like Confession, that Paul here doth. Having seen that Miracle which Christ had wrought, in blessing his labour beyond all expectation, giving him such a draught of Fishes, as the like he had never before seen or heard of, he thereupon falleth down at his knees, saying, Depart from me, I am a sin­ful man. [...], Peccatosus, a sinner, a great sinner. So much that word [as you have formerly heard] imports; as we may take notice from that Text of Saint Peter, 1 Pet. 4. 18. If the righteous scarsly be saved, where shall the ungodly and sinner appear? [...]. Where the word sinner, being opposed to a Righteous person, it imports, a wicked and ungodly person, with whom it is there joyned, an habitu­ated sinner. So we find it used by our A­postle in the ninth verse of this Chapter, whereof the Text is part. Where he saith, that the Law was not made for a righteous man, but for the lawless and disobedient; for the [Page 182] ungodly, and for sinners, for unholy, and pro­phane. Where, by sinners, we are to under­stand▪ such as the rest there spoken of are, wicked, and ungodly; unholy, and pro­phane persons, such as make a trade of sinne, (as Beza there expounds it), Veluti aliquam peccandi artem exercentes, such as the Poet Hesiod (saith he) calleth, [...], such as made sinne their work, ha­bituated and notorious sinners. Now what? Was Peter such a one? Nothing lesse, he was, then, a truly pious and godly Man, as appears by his Demeanure to his Lord and Master Christ, his readiness to do what ever he should command him; which he profes­seth and practiseth in the verses foregoing, vers. 5. 6. How was it then, that he should passe so severe a Censure upon himself, that he was a sinner, such a sinner, a sinful man? Why, thus it is, none are more ready to pass censures upon themselves, than those that de­serve them least. Probi animi vel maximum [...]st indicium severissimam in se censuram exer­cere, (saith that Author); There is not a greater Evidence of a Pious and Gracious Soul, than to be severe in Censuring of it self. Such a one was this our Apostle Saint Paul, (as the same Author there taketh no­tice of it, paralleling him with Peter, in this confession which here he maketh). Notwithstanding that before his Conversi­on, he was morally blameless in his life and [Page 183] conversation, and now an eminent Saint; yet he passeth this Censure upon himself, that he was, [...], the first, the chief of Sinners.

And such Censurers shall we find other of the Saints of God to have been, severe in censuring of themselves. Hence is it, that in their Confessions and Acknow­ledgements we shall find them aggrava­ting their sinnes to the heighth, indea­vouring what they could to express and set forth the Heinousness, the Greatness of them. So we find David confessing and acknowledging of that sinne of his, in Numbering of the People, 2 Sam. 24. 10. His heart smiting him for what he had done, he breaks forth into the Acknowledge­ment of it, confessing that he had there­in not onely sinned, but greatly sinned. And David said unto the Lord, I have sin­ned greatly in that I have done. And what was it that he had done? Why, he had caused the People, through his Domi­nions, to be numbered; to have a Muster­role taken of all those that were fit to bear Armes, if occasion should require it. And what, Was this so great a Sinne? In appearance it was not, it be­ing no more than what, out of a Po­litick respect, he might do; and what o­thers before him (in likely-hood) had frequently and usually done. But David, [Page 184] knowing his own heart, and being privy to his own intentions and aimes in do­ing what he did; that he had done it, not onely out of a Vain curiosity, when as there was no need that he should do it, but also out of a principle of Pride, and carnal confidence, having therein made flesh his Arm, trusting in the Mul­titude of his People; hereupon he not onely confesseth the sinne, but censureth it as a very great sinne; withall censu­ring himself to have therein done foolishly, very foolishly, as it followeth in the close of that Verse, I have done very foolishly. However, in this action, I seemed to my self to have been very prudent and po­litick; yet now I see that it was no bet­ter than extream folly, seeing I swerved out of the way of thy Commandements, through pride, and carnal confidence.

And not unlike is that other confes­sion of his, which he maketh in the mat­ter of Uriah, Psal. 51. where he not on­ly in express tearms acknowledgeth the Fact which he had done, his going into Bathsheba, (as he calleth it in the Title of the Psalme) his committing Adultery with her; but he aggravateth it to the full, setting forth the Foulness and Hein­ousness of it, which he doth by multi­plying of words about it, calling it Ini­quity, Transgression, Sinne, Evil; an exag­geration [Page 185] of words, serving and tending to the aggravation of his sinne. Withal, he accuseth and condemneth himself before God, for that sinne, clearing, and justify­ing of him, as touching what he had al­ready done, in taking away his Child; so also, touching what he had threatned by the Prophet Nathan, that he would do un­to him, viz. That, the Sword should never de­part from his house, 2 Sam. 12. 10. And so touching whatsoever else he should please to do unto him, however he should punish him or his, yet, still he acknowledgeth, how he had deserved all, justifying of God. This we shall find in the fourth verse of that Psalm, where confessing how he had there­in sinned against God, Against thee, thee onely have I sinned, and done this evill-in thy sight; he subjoyneth, That thou mightest be justified when thou speakest, and be clear when thou judgest Which words are commonly (and I think not amiss) looked upon as a Reason, why he thus made this confession to his God, viz. That he might give unto him the glory of his Justice, in what ever he had spoken and threatned against him, or in what ever judgments and punish­ments, he should lay and inflict upon him. Such a severe Censurer was David of his own sinnes, and of himself for them.

And the like shall we find in diverse o­thers; As in Daniel, who confessing his own, [Page 186] and the peoples sinnes, Da [...]. 9. he first ag­gravateth them, to that end, multiplying of words, (as David there did), making use of variety of expressions, Vers. 5. We have sinned, and committed iniquity, and have done wickedly, and have rebelled, &c. there­by, setting forth both the multitude and magnitude of their sinnes. Then he cen­sures himself, and them for them, acknow­ledging what they had justly deserved there­by, even shame and confusion of face; O Lord (saith he), righteousness belongeth unto thee, but unto us confusion of faces, as at this day, v. 7. which he repeats again in the verse follow­ing, with some amplifications. O Lord, to us belongeth confusion of face, to our Kings, to our Princes, and to our Fathers, because we have sinned against thee.

Such a confession of sinne it is that King Solomon prescribes unto all penitent sinners, 1 King. 8. 47. If they shall repent, and make supplication unto thee, saying, We have sinned, and done perversly, we have committed wicked­ness, &c. As if he should say, We cannot sufficiently express, how heinous our sins are. And such confession, being truly pe­nitent, they will be ready to make, We see it in the Prodigal, upon his return to his Fa­ther, Luk. 15. 21. Father (saith he), I have sinned against Heaven, and in thy sight, and am no more worthy to be called thy Son. Where see, how he first aggravateth his fault, ac­knowledging [Page 187] that in what he had done, he had sinned against Heaven, that is, against God, who dwelleth in the Heavens; not onely against his earthly Father, whom he had immediately offended, by his lewd and extravagant courses, but also against his Heavenly Father, whose Laws he had trans­gressed. Then he passeth Censure upon himself, adjudging and acknowledging him­self, worthy to be cast off by his Father, unworthy to be any longer owned by him, as his Son, I am no more worthy to be called thy Son. So far was he from excusing him­self, or from any wayes mincing, or exte­nuating what he had done. What ever others might think of it, who might im­pute it to the levitie of his youth, and so make leight of it, he censures it, and him­self for it, as deserving not onely a frown, or a check from his Father, but an utter ab­dication and abjection. So severe will true Penitents be, in Censuring of their own sinnes, and themselves for them. Look­ing upon themselves: as vile unworthy wretches. So did Iob, Behold, I am vile, (saith he) Job 40. 4. He was so in his own eyes. Abhorring themselves, (as he saith af­terward of himself, cap. 42. vers. 6.) Loath­ [...]ng themselves in their own sight, for all the [...]vills which they have done, (as the Lord [...]aith his people should do, Ezek. 20. 43. & 36. 31.) viler than others. Surely I am more [Page 188] brutish than any man, (saith wise Agur), Prov. 30. 2. Thus severe are penitent sinners, in censuring of themselves.

Q. And how is it that they are so? Quest.

A. To this I have (as I remember) re­turned some answer before, giving you the heads of some Reasons for it. Let me touch upon some of them again.

1st. They are best acquainted with them­selves, Resp. 1.. He is best ac­quainted with himself. they know themselves. Know ye not your own selves, (saith Paul to his Corinthi­ans) 2 Cor. 13. 5. This, all Regenerate Persons in measure do. Having their eyes opened to the beholding, as of what they are by Grace, to which end the Spirit it given them ( we have received the Spirit of God, that we should know the things which are freely given us of God, 1 Cor. 2. 12.); so of what they are by Nature, to the behold­ing of the corruption of their hearts, and the errours of their lives. These they know. Our transgressions are with us, and our iniqui­ties we know them, (saith the Church) Isa. 59. 12. And so know them, as they do not, cannot, know the sinnes of others. In them­selves (as you heard before) they take no­tice of the body of sinne, the mass of sinful With his own Hea [...]t. corruption which is in them, which in o­thers they see not, but by reflecting upon themselves. Thus they may see it. Even [...] in water, face answereth to face, so the heart of man to man, (saith Solomon) Prov. 27. 19. [Page 189] The face which a man seeth in the water, or in a glass, it is in all points like unto his own, of the same feiture, colour, complex­ion. Even such a similitude there is be­tween the hearts, of one man, and another. How ever Grace maketh a change, making men new Creatures, differing from them­selves, and so from others; yet, by nature there is no difference, as the Apostle tells us, Rom. 3. 22. [...], There is no difference (or distinction), all have sinned, and come short of the Glory of God. That is, (as some expound it, and as we find these words [ the Glory of God] used by the same Apostle, 1 Cor. 11. 7.) having all alike sinned in Adam, they are alike deprived of the Image of God, wherein man was at the first Created, consisting in Holiness and Righ­teousnes; and consequently, all alike infec­ted with Original Corruption, which is the Image of Satan, all alike disfigured and de­formed. So as a man reflecting upon him­self, he thereby cometh, after a sort, to see what is in another, Ex suo ingenio aliorum ingenia aestimans, measuring others by him­self, guessing at their Corruption by his own. But this he seeth onely in a Glass, by reflexion from his own heart, and conse­quently his knowledg hereof is not so clear and certain, as that which he hath of him­self. As for his own corruption, that he is well acquainted with, being sensible how indi­sposed [Page 190] he is to what ever is good, how pro [...]e to all manner of evil.

And as he knoweth his own heart, better With his own li [...]e. than he doth the heart of any other, so also his life, as his inward Corruption which is the Fountain, so his actual sinnes which are the Streams. These he knoweth better than he doth the sinnes of any others. Many sins he must take notice of in others, but of more in himself. Mine iniquities are more than the hairs of my head, (saith David) Psal. 40. 12. This a man may say of himself, rather than of another, being (as the Penitent sin­ner is) a diligent and constant observer of himself, observing his daily slips and infir­mities, his daily commissions and omissions, which he cannot do in another. In others, he taketh notice onely of their open sinnes, in himself, of his secret sinnes; which, as they are more in number, so they may be more heinous in nature than the open sinnes of others. And besides, observing his own sinnes, he knoweth the nature and quality of them, better than he can do of the sins of others. In others, he taketh notice of the outward Acts of such or such sinnes, seeing them, or hearing of them; but in himself, he taketh notice also of the circumstances accom­panying The pe nitent sinner weigh­eth his own sins. his own sinnes, which many times exceedingly do aggravate them. So as where­as he doth but guess at the greatness of other mens sinnes, judging them by the outward [Page 191] appearance, he Weigheth his own. Even as the Lord is said to weigh the wayes of men, Isa. 26. 7. Thou most upright doest weigh the path of the just. Pondering all their goings, (as the Wiseman saith of him), Prov. 5. 21. The wayes of man are before the eyes of the Lord, and he pondereth all his goings. Taking exact notice of all their Actions, weighing them, as Hannah hath it in her Song, 1 Sam. 2. 3. The Lord is a God of knowledge, and by him Actions are weighed. And as their Actions, so their Hearts and Spirits. The Lord weigh­eth the Spirits (saith the Wiseman), Prov. 16. 2. repeated, cap. 21. 2. Like as the Goldsmith that weigheth his Gold, he taketh exact notice of every grain; so doth God ponder and weigh all the actions, words, and thoughts of Men, as their good works, so their sinnes; taking notice of every cir­cumstance that may make them either light­er or heavier, extenuate or aggravate them. And thus doth the true penitent sinner de­sire to weigh and ponder his own sinnes, con­sidering not onely the sinnes themselves, but the circumstances wherewith they are atten­ded, which oft-times are great aggravati­ons. And so by putting these grains into his own ballance, which he cannot do in a­nothers, his own sinnes in his apprehension, come to weigh down the sinnes of others; though haply in themselves not so heavy as others. Thus is he better acquainted with [Page 192] himself than with others, with his own heart and life, with his own sinnes, his own inward Corruption, the pravity of his Nature, the Rebellion of his own Will, the Inordinacy of his own Affections, as also with his own actual sinnes, both as to the number, and nature of them. And hence is it, that he cometh to be so cen­sorious towards himself, judging his own sinnes more, and greater than the sinnes of others; and so himself, a greater sin­ner than others. Resp. 2. He feel­eth them

Besides this, (in the second place) as he seeth and weigheth his own sinnes, so he feeleth them; Which he doth not the sinnes of others. The sinnes of others he taketh notice of by the Eye, or Ear; either by hear-say, or at the most being an eye-witness of them, and so knoweth them onely by speculation, but his own sinnes he feeleth them. Feeling the Body of sinne stirring in him, even as Rebecca selt the two twins stirring and striving in her Womb, Gen. 25. 22. thus doth he feel Corruption striving and struggling with Grace (of which Paul complains, Rom. 7.) Besides, he feeleth his Actual sinnes, which, it may be, lye heavy upon his Soul. As David saith his sinnes did upon him. Psal. 40. 12. Mine iniquities (saith he) have taken hold upon me, so that I am not able to look up; which may be understood, not onely of [Page 193] the Judgements of God, which then lay upon him, whereof his sinnes were the cause, but even of his sinnes themselves, which lay heavy upon his Soul. And so is it in measure with all true Penitent sinners, they are such as either do feel, or have felt the weight and burden of their sinnes, being weary, and heavy laden with them, as our Saviour giveth a Cha­racter of them. Mat. 11. 29. [...], such as labour under the sense of sinne, feeling it lying upon them as an intolerable burden. And this again maketh them think their own sins greatest. So it did Paul here (as you have heard). He saw and heard of the sinnes of others, but they did not lie upon him as his own did, and therefore he judgeth himself to be the chief of sinners. Cuique gravissimum est onus quod suis impositum est humeris, (saith Are­tius forecited, upon the Text). Every one is ready to think that burden heaviest that ly­eth upon his own shoulders, and his own pain to be the greatest. See if there be any sorrow like my sorrow, (saith the Church in the Text forecited), Lam. 1. 12. That which a man knoweth by sense and feeling, it ma­keth a deeper impression upon his heart, than what he knoweth onely by Specula­tion.

Many other Reasons might be given, why Resp. 3. His heart is tender▪ penitent sinners should have such apprehen­sions [Page 194] of their own sinnes. Among other, their hearts are tender, as Huldah the Prophe­tesse said of good Iosiah, 2 Chron. 34. 27. Because thine heart was tender, &c. And such in measure is the heart of every truly peni­tent sinner. Now, a tender heart is affect­ed with the least touch.

Besides, (as you have heard before), they Resp. 4. He hath tasted of Mercy. are such as have begun to taste of mercy. Now, that maketh their sinnes to appear the more sinful to them, even as the tasting of any sweet thing, will make that which is bitter, to seem more bitter. The sweetnesse of God's Grace and Mercy in Christ, being tasted by the Soul in the pardon of sinne, it maketh sinne to be the more bitter unto it. But I shall no longer dwell upon Illustration. That which now remains for the closing up of this point is only the Application, which I shall again direct as in the two former Bran­ches, onely those two wayes; By way of Con­viction, Use 1. By way of Con­viction, divers [...]ensured to be no true pe­nitents. by way of Exhortation.

In the first place by way of Conviction. Is this the property of a sinner truly penitent, to be so severe in censuring of his own sins, and himself for them; how many upon this ground, may justly be censured as being none of this number?

1st. Such as instead of censuring, do flat­ter 1. Such as are [...]tterers of themselves, whilest they are censorious of others. themselves; and that whilest in the [Page 195] mean time, they are very ready to censure others. As for others, none are more censo­rious of them than they, very quicksighted they are, in prying into their lives, nay in­to their hearts, ready to censure both, and that most severely, nay, rigidly and uncha­ritably. Ready to pass a sharp censure upon the moates, the least infirmities and failings which they spie in others. And not onely censuring the faults, (which they do beyond all proportion of merit), but the persons also for the faults sake, condemning them for Hypocrites. But, in the mean time, they are gross flatterers of themselves. Not e­spying the beams in their own eyes, over­looking many gross evills in themselves, ap­plauding themselves, as if all were well with them, and that there were nothing in them that should deserve a Censure. Such were the Pharisees of old, none more ready to censure others than they. So did he the Pub­lican in the Gospel, blessing God, that him­self was not such a one as he, and others were. God I thank thee, (saith he) I am not as other men are, &c. or even as this Publican, Luk. 18. 11. And thus is it with many, too many, they are very quicksighted towards others. As it is observed of the most raven­ous and mischievous birds, birds of prey, they are usually most quicksighted: So is it with the worst and wickedest of men, none more ready to find fault with others, whilest [Page 196] they see none in themselves. Now as for such, let them take notice how far they are from the temper and disposition of this our Apostle here in the Text. Paul, whilest he was Saul a Pharisee, no question he thought as well of himself as any other, he was then, highly opinionated of his own Righteous­ness, that he was not as others; if a sinner, yet not so great a sinner as others were. But now being brought home to Christ, and ha­ving his eyes opened, he cometh to see more evil in himself, then in any other; whereupon he passeth this severe censure up­on himself, that he was not onely a sinner, but a great sinner, yea, the chief of sinners. Certainly they, who do not see any thing in themselves that deserve a censure, and that a sharp one, they may well conclude, that as yet, they have not had their eyes o­pened, they have little or no acquaintance with themselves. Did they but throughly know themselves, they would see so much at home, as would make them less censori­ous abroad. So is it with a truly gracious Soul; a truly penitent sinner, the more ho­ly he is, the more humble, the more gra­cious, the less censorious of others, where there may be any hope. The Story tells us, Ioh. 8. of those Scribes and Pharisees, which brought that poor woman taken in the Act of Adultery before our Saviour, however, they were all of them guilty of the like, or [Page 197] of some as great sinnes as she was, as appear­ed by their shrinking and stealing away, after they had heard what our Saviour said to them, He that is without sinne among you, let him first cast a stone at her, vers. 7. Now they which heard it (saith the Text), being con­victed by their own Conscience, went out one by one, vers. 9.) yet how harsh and rigid were they against her, as in accusing, so in cen­suring of her; urging the Law, which requi­red that such should be stoned, which they would have speedily executed, without any further hearing. So rigid were they against her. But so was not our Saviour. However he himself knew no sinne, being free from all sinne, both Original and Actual; holy, harm­less, undefiled, separated from sinners, (as the Apostle saith of him), Heb. 7. 26. yet, see how mildely, how gently, how tenderly he was pleased to deal with her, telling her, that seeing there were no witnesses present, to prove what they charged her with, he would not condemn her, onely willing her to go away and sinne no more, Vers. 11. Cer­tainly, they who are so harsh, and unchari­table, in censuring & condemning of others, either never considered, or else have for­gotten, what themselves are, or were. Which if they did but seriously think of, it would teach them that Lesson which the A­postle willeth Titus to presse upon his Creti­ans, and that upon this ground, Tit. 3. 2, 3. [Page 198] Put them in mind (saith he) to speak evil of no man, (that is, not without just cause), but to be gentle, shewing meekness unto all men; For we our selves were sometimes foolish, disobe­dient, deceived, serving diverse lusts and plea­sures. This would make men more severe in censuring themselves than others.

A second sort there are, who (it may be) 2. Such as are sparing in their censuring of them­selves. will be content to pass a censure upon them­selves, but they are very sparing in it. That they are sinners they will acknowledge, but what? Great sinners? not so, much lesse the chief of sinners. Here they will plead what they can for themselves, for the extenuating of their sinnes, and excusing of themselves; making use of diverse Pleas for that end and Diverse Pleas made use of by such, for the extenuating of their sinnes. purpose. I shall instance in three or four of the most usual.

1. Though they be sinners, and have their 1. Others greater sinners than they. faults, yet, they are not such as others are. There are others as bad, nay, worse than they. And to make this good, they single out some persons grosly scandalous, compa­ring themselves with them, blessing God that they are not so bad as they. Thus did the Pharisee even now spoken of, comparing himself with the Publican, one of the vilest sort of persons that then were. So were the Publicans accounted amongst the Iews, being servants to the Romans, whose yoak the [Page 199] Iews could not endure, Officers imployed by them, for the gathering in of their tri­bute, which they did for the most part with greatest rigour, grating upon the people, by exacting more than their due, and so making what advantage of their places they could. Hence it was that they came to be of so ill repute as they were, to be reckon­ed among the worst of men. Thus we find Publicans and Sinners put together, Mat. 9. 10, 11. And elsewhere Publicans and Harlots, Mat. 21. 31. intimating them to have been an infamous company. Now, with him doth the Pharisee there compare himself, as also with other notorious sinners. Which do­ing, he blesseth God that he was not so vile, as he and they. God I thank thee, I am not as other men are, Extortioners, Unjust, Adul­terers, or even as this Publican, Luk. 18. 11. And the like are many, very ready to plead for themselves. Comparing themselves with persons notoriously scandalous, they applaud themselves in this, that they are not so bad as they, none of the chief of sinners.

2d. A second Plea is, that if they be sin­ners, 2. They are but as others. and great sinners, guilty (it may be) of some foul and scandalous sinnes, yet therein they are not alone, they are but as others, they have done no otherwise then some have done before them, and others will do after them. They are flesh and blood as well as others, and therefore, if they have [Page 200] fallen, they make the less of it, because it is a thing incident to all. And to this purpose, it may be, they will not spare to make use of Scripture, perverting and abusing it to their own destruction; which telleth them, how that in many things we offend all, Jam. 3. 2. And how the just man falleth seven times, i. e. often, as into sufferings, so into sinnes, Prov. 24. 16. So as there is not a just man that doeth good, and sinneth not, Eccl. 7. 20. With­all, taking up the examples and instances of holy men, eminent Saints of God, whose sinnes stand upon Record in Scripture, some of them very foul and horrid, making use of them, if not for the excusing, yet for the extenuating of their own.

3. A third of these Pleas is, Though they 3. They have sinned through infirmity have fallen into such and such sinnes, yet they did it not willingly, out of any love or liking they had to the sinne, but through infirmity, being, it may be, entised and drawn into it by evil company, upon whom they are willing to transferre their sinnes, that they may shift them off from them­selves. So Adam did his eating of the Apple, which he put upon his Wife, The Woman whom thou gavest to be with me, she gave me of the Tree, and I did eat, Gen. 3. 12. And so did Saul his sparing of Agag, which he putteth upon the people, (as you have heard) 1 Sam. 15. 24.

[Page 201]4. A fourth and a last Plea, (to name no 4. They could not resist Sarans Temp­tations. more) is, They have fallen, and fallen foul­ly, but they could not help it, being over­powered by Satan, whose temptations were so strong, that they could not resist them, and so they would charge the fault rather upon him, than themselves. So did the Woman at the first, The Serpent beguiled me, and I did eat, Gen. 3. 13. And the like do these her children, by this means, think­ing at least to extenuate their sinnes, as if they in the acting and committing of them, had been onely Instruments and Ac­cessories.

These, and many the like Pleas and pre­tences, Paul, sar from making use of any such Pleas. do carnal men oft-times find out, making use of them, if not to defend, yet to extenuate their own sinnes, and so to excuse themselves, if not in whole yet in part; that so they may not seem so vile in their own eyes, as in truth they are. But in so doing, how unlike are they to the Apostle here in the Text? Paul, if he would have gone about such a work, the excusing or extenuating of his sinnes, how many Pleas might he▪ have taken up? He was not the first Persecutor, nor the onely Persecutor, no, nor yet the greatest Persecutor. There were then others be­sides him, and there had been others be­fore him, some of them as violent as e­ver he had been. Besides, what he had [Page 202] done, he had done it out of Ignorance, not knowing what he did, nor Whom it was that he opposed. Nay, what he did, he did it out of Zeal for God. Besides, in what he did against the Church, he was instigated and set on by Satan, who rais­ed those Persecutions. And as by Satan, who had the chief hand in it, so by others his Instruments, who put him forward up­on that work. But see how he layeth all these aside. However, he took notice of some, if not all of them; As of his Ig­norance, I did it Ignorantly: And of his good Intention, I verily thought with my self, that I ought to do many things, contra­ry to the Name of Iesus of Nazareth, Act. 26. 9. Yet, he is far from making any such use of them, but he chargeth his sinnes home upon himself, Censuring them, and himself for them; and that most severely, according as the nature of his sinnes required, acknowledging himself, to be the chief of sinners.

And herein again, let every of us set Use. 2. Exhorta­tion. Let all Chri­stians, be such self censurers of them­selves. Him up as a Patern for our Imitation. Let that be the Word of Exhortation, wherewith I shall conclude this point. Be we all of us such Censurers of our selves. As for others, take we heed of being rash and forward in censuring of them. Iudge not, that ye be not judged, (saith our Savi­our in his Sermon upon the Mount), Math. [Page 203] 7. 1. Which, let it be rightly and warily understood. Not but that Christians may censure the sinnes of others. This, Pub­lick persons not onely may do, but ought to do, both Civil and Ecclesiastical, whom God hath made Censores morum, Judges and Censurers of the manners of others; yea, and this may private Christians also in some cases lawfully do. In case the sinne be open and scandalous, they may censure and condemn it for a sinne in whomsoever it is, and that according to the nature of it. But being private per­sons, let them be sparing in censuring of the persons of others, specially in censu­ring them for such weaknesses and infir­mities as they espie in them. Taking heed of being rash, or rigid, and uncharitable in their censures of others, whether of their Persons or Actions. Here let that of the Apostle take place, Rom. 14. 4. Who art thou that judgest another mans servant? To his own master he standeth or falleth; which we have seconded by Saint Iames, cap. 4. vers. 12. Who art thou that judgest another? In judging and censuring of o­thers, be we sparing and wary; in the mean time turning our censures upon our selves. Which, as it will be more safe, so more useful. Be we strict inquisitors in­to our own hearts and lives. Bring both to a scrutinie, and to a censure. And here­in [Page 204] spare not to excercise our severity.

Not that I would have Christians to be Yet, not being rash, or over­rigid in these censures. over-harsh against themselves, so as to pass too rigid censures upon their own persons or actions. It is the Preacher's advice, (as you heard before), Be not wicked over much, Eccles. 7. 17. i. e. judicio tuo, in thine own judgment. An extream, which sometimes good and gracious Souls are subject to. Out of a deep apprehension which they have of their own sinnes, their weaknesses, and their wants, they are ready to passe harsh censures upon themselves, sometimes ad­judging themselves to be Hypocrites, some­times charging upon themselves, that great and unpardonable sinne, the sinne against the Holy Ghost; which notwithstanding they are very farr from, being such as desire nothing more then to hearken to the Mo­tions and Dictates thereof. In this, Chri­stians must be wary and tender; whilest they are not uncharitable towards others, they must take heed of being so to them­selves. In the mean time, let them not forbeare to judge and censure themselves, to passe censure upon their own sinnes, their inward and secret corruptions, their outward and actual Transgressions, their sinful Commissions and Omissions. And herein let them be impartial, not conni­ving at any thing in themselves, not look­ing upon their own sinnes through false [Page 205] glasses, but beholding them as they are, let them passe a righteous judgment upon them, judging and censuring themselves for them, according to their▪ demerit. And this let every of us be exhorted to do.

Motives hereunto take one or two instead of many. 1. This is the next, and onely Mot. 1. This the way to prevent God's Censures. way to prevent Gods Censures. If we would judge our selves, we should not be judged of the Lord (saith the Apostle to his Corin­thians) 1 Cor. 11. 31. Hereby may many temporal Iudgements be prevented; How­ever, that Eternal Iudgement: As for Tempo­ral Iudgements, they may, and oft-times do befall those who have thus prejudged them­selves. So was it with David; notwith­standing that he had judged himself for that sinne of his in numbring the People, acknowledging that he had therein sinned greatly, and done very foolishly; yet he hath a three-stringed whip held forth to him, a three-fold judgement offered to him to take his choice of, Famine, Sword, or Pe­stilence, one of which he must feel of. Yet by this means we may come to escape that dreadful censure, the sentence of Eter­nal Condemnation, which shall be passed upon all those who never thus judged themselves at the last day. This praeju­dicium will prevent that Iudicium. Thus fore-judging our selves, we may prevent the terrour of that last Judgement.

[Page 206]Again, this is the way to ease our selves Mot. 2. To ease the Soul of the burden of sinne; and to procure the par­don of it. of the burden of sinne, by thus burdening our selves with it. Allevat penitus errores, qui ipse se onerat (saith Ambrose). He who thus burdens himself, with charging his sins home upon himself; by so doing, he shall lighten the burden of sinne, that it will not lie so heavy upon his Soul, as otherwise it would. To be thus Heavy-laden, is the way to Rest, Mat. 11. 28. This is the way, the next way to obtein Mercy at the hands of God. It was the way which Benhadads servants took to find mercy from the King of Israel, to come to him with Ropes upon their heads, 1 King. 20. 31. So censuring and condemning themselves aforehand as Capital Offendors, having deserved death. No readier way to find Mercy at the hands of God, than for a man to be thus his own judge, and to be thus severe against himself. In quan [...]um non peperceris tibi, in tantum tibi Deus, crede, parcet. By how much lesse sparing thou art to thy self, (saith another of the Antients, Tertullian) by so much the more sparing (believe it▪) thou shalt find God to be unto thee. This is the next way to sue forth a Pardon. So David apprehended it, who maketh use of this as an Argument to move God to shew mercy to him, in the pardoning of his sinne, his acknowledging that he had sin­ned greatly, and done very foolishly. Now, [Page 207] beseech thee O Lord (saith he), take away the Iniquitie of thy servant, for I have done very foolishly, 2 Sam. 24. 10. A strange Ar­gument one would think to make use of, to such a purpose, to induce God to shew mercy to him, by aggravating his sinne in such a manner. Carnal reason would have thought it might have been a more like­ly way to have pleaded some excuse, and to have extenuated his sinne what he could. Not so, David apprehended this as the right way, and so he sound it; not to go a­bout to hide or extenuate, but to lay o­pen, and to aggravate his sin to the height. In this the case is different betwixt God and Man. Before men, offendors are oft-times acquitted by the means of such Pleas, and excuses as they make use of. It is not so with God. With him, he that covereth his sinne (seeketh to conceal it, or to excuse it), shall not prosper, (as the Wiseman tel­leth us), Prov. 28. 13. not prosper in his suit for mercy at the hands of God. Would we obtein mercy from him, do not deal deceitfully with him. But deal we impar­tially betwixt him and our own Souls, charging our selves home, in giving in our accounts to him. Not taking the like course that that unjust Steward in the Go­spel put his Masters debtors upon, in giving in their accounts unto him, that for an hundred, one shonld set down fifty, another [Page 208] eighty, (as we have it in the Parable) Luke 16. 6, 7. This we find there commended in him as a politick device, tending to his and their advantage; but so will it not be found in those that shall give in the like accounts to their God. Their diminishing will be an augmenting of their Debt. And therefore in this case deal we plainly, char­ging our selves to the utmost. This is the onely way to procure a gracious, and full discharge from God.

Let these few Motives suffice. To which Directi­ons. I might also (as before) sub-join some Di­rections, shewing you how Christians may attain unto this, to be such severe censurers of themselves. In order to which, the first work to be done, is, to get acquaintance with our selves; to know our own hearts and lives, to know our sinnes, what they are; how many, how great. To which end a serious, and frequent, examination is re­quisite; taking special notice of our spe­cial sinnes, as Paul here did of his. And, knowing them, to feel them; specially to feel that Body of sinne within us, that mass of corruption, which virtually conteins in it the Seeds of all sinnes. By this means we shall come to see that in our selves, which will make us ready to pass such a severe censure upon our selves, as Paul here doth, That we are sinners, great sin­ners, even the chief of Sinners. But I shall [Page 209] not proceed any further in the prosecu­tion of this useful Observation, which hath taken me up a great deal more time than I intended to have bestowed upon it, when I first took it up.

There is yet one thing behind, wherein These words looked upon in reference to the former. I shall be Brief. I have hitherto looked upon these words of the Apostle, as simply considered in themselves. It yet remains, that I should look upon them in a relative way. This I gave a touch upon, and but a touch, in my entering upon them. Let me now do it a little more fully, looking upon them, as relating to what went before, to the words immediately foregoing; Christ Iesus came into the world to save sinners, of whom I am chief: That is, One, and a chief one, of those sinners whom he came to save. Thus doth he bring home that general Doctrine, (as before I shewed you) making it his own by a particular Application. There­in Obser. The Do­ctrine of Salvati­on by Christ, to be parti­cularly applied. teaching Christians what they are to do; not to rest contented with a general, and Speculative knowledge of the Do­ [...]ine of the Gospel, the Doctrine of Sal­vation by Jesus Christ, to know and be­lieve, that Christ came into the world to save sinners; but thus to bring it home to themselves, making it their own by a par­ticular Application. This are they to do, (as you have heard before) by all such Truths as they meet withal in the Book of God; [Page 210] Precepts, Prohibitions, Exhortations, Commi­nations, Consolations; that they may be use­full unto them, they are in such a way, to bring them home to themselves. And this they are to do in speciall by this saving Truth, upon the right knowledg whereof, depends their everlasting Salvation; This is life eternal, that they may know thee, the onely true God, and him whom thou hast sent, Iesus Christ, John 17. 3. That it may be saving to those that hear it, it must be brought home by such a particular Applica­tion. Such an Application doth this our Apostle make of it, as here in the Text, so elsewhere; as Gal. 2. 20. The life which I now live in the flesh, I live (saith he) by the faith of the Son of God, who loved me, and gave himself for me. Not onely who gave himself for us, (as elsewhere he speaketh), Tit. 2. 14. and Rom. 4. 25. Who was deli­vered for our Offences, and rose again for our Iustification; that is, for us men in Gene­ral, us believers in Special, but for me in Particular. Thus doth he apply the bene­fit of Christs death and passion to himself in particular; and the like are all true peni­tent sinners to do

This is true Faith, that faith whereby a Resp. 1. This is true jus­tifying saith. sinner cometh to be justified before God. Therefore, we conclude that a man is justified by [...]aith, (saith the Apostle), Rom. 3. 28. And what faith is this? Why, faith in [Page 211] Jesus Christ, The faith of the Son of God, (as he calls it, Gal. 2. 20.) believing in him, on him. Such a faith it is that Christ cal­leth for at the hands of his Disciples, Ye believe in God, believe also in me, Joh. 14. 1. [...], Believe on me. And such a faith it is that God commandeth at the hands of all. This is his Commandment, that we should believe on the name of his Son Iesus Christ, 1 Joh. 3. 23. which is done by applying his merits to our selves.

And again, as a Christian is hereby justi­fied, 2. Hereby a Christian liveth upon earth. so it is hereby that he liveth. That he liveth here upon earth. The just shall live by his faith (saith Habukkuk, cap. 2. vers. 4.) His faith in God's word and pro­mises. This is the Anchor which he rides by in all storms and stresses which here come down upon him, his Faith resting upon the promises of God; specially upon this great promise, the promise of Life and Salvati­on by Christ. So Paul lived, as he there telleth us, The life which I now live in the flesh, I live by the faith of the Son of God. Whilest he lived in this frail mortal body, (for so are we to understand that his liv­ing in the flesh, not his living after a car­nal and fleshly manner, but his living a natural life here upon earth) this life he now lived, by the faith of the Son of God, resting and relying upon him, in all e­states and conditions, committing himself [Page 212] unto him, and by his Faith, drawing Ver▪ tue from him, whereby he was inabled to live unto him, to live a spiritual life whilest he was yet in the flesh.

And as a Christian liveth by this faith 3. Hereby he shall live here after. here, so it is by this faith that he shall live hereafter. Understand it rightly. Not that he shall so live by it in Heaven, as here he doth upon Earth. No, here we live by faith, there by sight, (as the Apo­stle tells us, 2 Cor. 5. 7.) seeing and enjoy­ing what now by faith we hope for. But this is the onely way and means to bring us unto Eternal life, thus to believe in, and on, Jesus Christ. God so loved the world, that he gave his onely begotten Son, that whoso­ever believeth in him, (or on him, [...]) should not perish, but have everlasting life, Joh. 3. 16. This is the true and only sa­ving faith, Believe on the Lord Iesus, and thou shalt be saved, (saith Paul to the Iai­lour) Act. 16. 31. But I shall not enlarge upon it. Briefly, by way of Applicati­on.

Where I might take occasion to cast a Use 1. The Do­ctrine of the Church of Rome confuted stone at the dangerous Errour of the Church of Rome; which maketh faith to be onely a general assent to the truth of what is revealed in the Scripture, and held forth by the Church. And so for justifying saving faith, they look upon it as no more but a believ­ing of the doctrine of the Gospel concerning [Page 213] Jesus Christ, as that he was the Son of God, made man, and that he came into the world to save sinners, &c. In the mean time, as for such a particular Application; this they make to be the work not of Faith, but of Hope. But them I shall pass by, only charge­ing that upon them, which our Apostle did upon some Hereticks in his time, who d [...] ­nyed the Resurrection of the Dead, 2 Tim. 2. 18. That, concerning the Truth they have erred, and have overthrown the faith of some, of such as hearken to them, whom they teach to trust in a broken Reed. Use 2. Christi­ans to bring home Christ, with his Merits to them­selves.

Which let not us do, Let not us rest in such a general faith, but as we desire to re­ceive any benefit from Christ, bring we him home by such a particular Application of his Merits to our selves.

Q. But how shall we be able to do this? when as Christ did not intend, that the Merit of his Death should be effectual to all, Q. How Christi­ans may know that Christ came to save them A. By being truly Pe­nitent Sinners. how shall we know that we are in the number of those whom he came into the world to Save? As for Paul, he might know this, having a speciall Revelation for it, but how shall we come to know it, to be assured of it?

A. For Answer briefly; Are we in mea­sure such as Paul was? Truly Penitent sin­ners, such as have been throughly con­vinced of our sinnes, such as have judged and condemned our selves for them, such [Page 214] as see and feel the need we have of a Sav [...] our, and such as are willing to receive Christ upon Gospel-tearms; to take him not only as a Saviour, but also as a Soveraign, being as willing, and desirous to be ruled and go­verned, as to be saved by him? Is it so, that God hath thus revealed his Son to us, and in us, as Paul saith he had done to him, Gal. 1. 16? If so, now stand not to confer with flesh and blood, (as he there saith he did not). Neither be we disobedient to this Heavenly Vision, as he tells King Agrippa he was not, Act. 26. 19.) But hearken we to the com­mand of God, ( the Commandement, as St. Iohn there calleth it, 1 Iohn 3. 23. This is the Commandement, [...], that great Gospel-Command) which is, That we should beleeve on the Name of his Son In obedience to this Command now come we unto Iesus Christ, and lay hold upon him, beleeving on him for Life and Salvation, being confidently assured, that, He came into the world to Save us.

And being assured hereof, now despair Let not such De­spair of Mercy, though the chief of Sin­ners. not of obteining this Benefit by and through Him. It matters not what our sinnes have been; what for Number, what for Nature; though never so many, never so great; though we have been the chief of Sinners, yet Despair not. Such a one had Paul been, yet Repenting, and Beleeving on Jesus Christ, he obteined Mercy: Which he did, (as he saith in the words after the Text) [Page 215] That in him Christ Iesus might shew forth all long-suffering for a Patern to them, that should hereafter beleeve on him to everlasting Life. And so let him herein be to every of us. Onely see that we be changed, as he was; changed not onely in our Name (as he was from Saul to Paul) in our outward Profes­sion, but inwardly changed; changed in our hearts and Lives, that we may be able to say, and make good, what he there doth, Gal. 2. 20. that we now live, yet no longer we; not what sometimes we were, but made new Creatures, finding Christ dwelling in our Hearts by Faith, and working in us by his Spirit, conforming us unto Himself in his Death and Resurrection; so as we daily die to Sinne, and rise to newness of Life. Being such now, what ever we have been, yet com­fort we our selves with the Remembrance of these words of the Apostle; every of us say­ing after him, This is a faithful saying, and worthy of all acceptation, That Christ Iesus came into the world to save Sinners, of whom I am chief. And thus shall I now dismiss You and the Text; in the Handling whereof, I have, by a Divine Providence, found the Loaves multiplyed, my Meditations much en­larged, beyond expectation. My desire now is, and shall be, that they may be sanctified and blessed unto my Self, and You, for those Ends for which they were intended. For which let us Pray.