The Christians cabala, or, Sure tradition necessary to be known and believed by all that will be saved : a doctrine holding forth good tidings of great joy, to the greatest of penitent sinners : with a character of one that is by John Brinsley ... Brinsley, John, fl. 1581-1624. 1662 Approx. 346 KB of XML-encoded text transcribed from 113 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A29523 Wing B4710 ESTC R3986 12499294 ocm 12499294 62640 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A29523) Transcribed from: (Early English Books Online ; image set 62640) Images scanned from microfilm: (Early English books, 1641-1700 ; 307:20) The Christians cabala, or, Sure tradition necessary to be known and believed by all that will be saved : a doctrine holding forth good tidings of great joy, to the greatest of penitent sinners : with a character of one that is by John Brinsley ... Brinsley, John, fl. 1581-1624. [8], 216 p. Printed for George Sawbridge ..., London : 1662. Errata: p. 216. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Salvation -- Early works to 1800. 2003-10 TCP Assigned for keying and markup 2003-11 Apex CoVantage Keyed and coded from ProQuest page images 2003-12 Judith Siefring Sampled and proofread 2003-12 Judith Siefring Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion THE CHRISTIANS CABALA , OR , SURE TRADITION : Necessary to be KNOWN and BELIEVED , By all that will be SAVED . A Doctrine holding forth , Good Tidings of Great Joy , to the greatest of PENITENT SINNERS . With a CHARACTER of one that is truly Such . As it was lately held forth to the CHURCH of GOD , at Great YARMOUTH . By Iohn Brinsley , Minister of the Gospel there . LONDON , Printed for George Sawbridge , at the Sign of the Bible on Ludgate-Hill , 1662. To all that Love The Lord JESUS CHRIST in Sinceritie , Within the Town of GREAT YARMOUTH ; Grace and Peace . ( Much esteemed in the Lord ) IT is now Thirty seven years , since I was by a Divine Providence , sent to exercise my Ministeriall Function among you ; my first entrance within your Walls , being upon the same day that your late Dread Soveraign KING CHARLES the First , was there with great Solemnitie , and with the Universal Acclamation and Joy of all that were present , Proclaimed . And of this my entrance , I hope I may without boasting say unto you , what Paul doth of his , unto his Thessalonians , 1 Thes. 2. 1. that it hath not been altogether in vain . It having been my desire to follow his steps , in making what improvement I might of such liberty and opportunity as the same providence hath been pleased to put into my hand , in speaking to you the Gospel of God. And that these my poor labours might be the more effectual , not dying in the ●…are , not perishing in the hearing , I have adventured to expose some of them to a publick view ; that so , by this Sacrifice offered up unto God and his Church , being dead , I might yet speak , and preach being silent . And upon the same account it is that I do now send these Meditations after them : Wherein you shall meet with a Subject , which ( if you will believe your Apostle ) is worthy of all acceptation . Such I am sure is the matter here held forth ▪ what ever the manner of handling it be ; it containing in it , the sum and substance of the Gospel , which being brought home , as here it is by this chosen Vessell , by a particular Application , it cannot but bring abundant Consolation to the Soul of every truly penitent sinner : Such experience had this our Apostle of it ; and so have many others after him . Among whom I meet with a memorable instance in that renowned Martyr of Christ , Mr. Thomas Bilney , who in a Letter of his to Cu●…bert Tonstall Bishop of London , ( as Mr. Fox in his Martyrology hath Related it ) giveth this account of the manner and means of his own Conversion . Hearing ( saith ●…e ) of the New Testament , which was first set forth by Erasmus , and understanding it to be eloquently done by him , being allured rather for the Latin then for the word of God , ( for at that time , I knew not what it meant ) I ●…ought it even by the good providence of God , as I do now well understand and perceive . And at the first read●…ng ( as I remember ) I chanced upon ●…his Sentence , ( O most sweet and comfortable Sentence to my Soul ) the first Epistle to Timothy the first Chapter , It is a true saying , and worthy of all men to be embraced , that Christ Iesus came into the world to save sinners , of whom I am the chief . This one sentence through God's instruction and inward working , which I did not then perceive , did so exhilarate my heart , being before wounded with the guilt of my sins , and being almost in despaire , that immediately I felt a marvellous comfort and quietness , insomuch , that my bruised bones leaped for joy . Thus have you a Probatum est affixed to this Receipt , which being taken in , and rightly digested , I doubt not but it will be found a Soveraign Cordial to whoever it is that shall make use of it . Onely take heed that your Souls be duly prepared for it , by a true sight and sense of sin , that so you may see and feel , the need you have of Iesus Christ , and be excited willingly to receive him , not only as a Saviour , but also as a Soveraign ; to be Ruled and governed , as well as Saved by him . Being thus disposed , now let me invite you to come , and suck this Breast of Consolation , which you have here held forth unto you , receiving and lodging this Divine truth in your hearts , remembring it , meditating of it , believing it , applying it to your selves , and practising what you are here directed and excited to ; which whilest you do , let my prayers go along with my poor endeavours , that through the concurrence of grace , they may be made effectual unto you , and who ever else shall make use of them , for that end for which they have been designed . In the assured hope whereof I rest , YARMOUTH , March 30. 1662. Your Servant in the Work of the Lord , JOHN BRINSLEY . READER , THere is lately Printed a Learned , Pious , and Practical Commentary upon the whole Gospel of St. Mark ; wherein the Text is Logically Analysed ; The meaning of the Holy Spirit , clearly and soundly Opened ; Doctrins naturally Raised ; All seeming differences between this and the other Evangelists Reconciled ; And many important Cases of Conscience Resolved , By Mr. George Petter . Published at the desire of above 200. Learned Divines , Signified under their Hands . Also , An Exposition of the whole Epistle to the Hebrews , wherein the Text is cleared , Theopolitica improved , The Socinian Comment Examined , By Mr. George Lawson , Rector of More , in the County of Salop. Also , The Running of the Christian Race with Patience , By Mr. Iohn Brinsley . Prayer , and Praise . A twofold Tribute to be paid ▪ by all Loyal Subjects , to their Supream and Subordinate Soveraign . By Mr. Iohn Brinsley . The Rich Fool , Being an Exposition of that Parable , Luke 12 : 16. 22. By Nehemiah Rogers , Minister of the Gospel of Christ. A Posing Question , Put by the wise Man , viz. SOLOMON , to the wisest of Men , concerning making a Judgment of Temporal Conditions . By Benjamin Baxter , late Minister of the Gospel in Worcester . All to be sold , by George Sawbridge , at the Signe of the Bible on Ludgate-Hill . THE CHRISTIANS CABALA ▪ OR , SURE TRADITION , Necessary to be KNOWN , & BELIEVED , by all that will be SAVED . 1 Tim. 1. 15. This is a faithful saying , and worthy of all acceptation , that Christ Iesus came into the world to sa●…e sinners , of whom I am chief . THis Portion of Scripture , ( as I remember , and so I presume do some , if not many of you ) about twenty years since , I took up , and spent some time upon in this place . I now reassume and take it up again ; which I am induced to do , not so much by the Season , as by the Subject ; that being such , as cannot be too much , or too often spoken of , A word never out of season , containing in it , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spoken of by the Angel , Luke 2. 10. that joyful News , good tidings of great joy to all people , even to the greatest of penitent sinners . So this chosen Vessel , the blessed Apostle , the great Doctor of the Gentiles looked upon it , who here mindeth his Timothy , and all others to whom this his Epistle should come , of a saying , a Doctrine , which , as it was sweet and comfortable to himself , so it would be to all them , who should make the like use of it that he had done . 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 . In which words ( not to spend time about connexion , and dependence upon what went before ) we shall take notice of two things ; The Doctrine , and the Application . The Doctrine , which is first commended , then Propounded . Commended by way of Preface ; and that , first from the Veritie , then from the Dignitie of it . From the Veritie , [ This is a faithful saying ] ; from the Dignitie , [ and worthy of all acceptation ] , Propounded , [ Christ Iesus came into the world to save sinners ] . The Application followeth , wherein the Apostle bringeth home this General to himself in Particular , ranking himself in the list and number of these sinners which we had spoken of , yea , in the forefront of them , [ of whom I am chief ] . Let these be the parts of the Text , upon which I shall ( through Divine assistance ) insist severally ; yet more briefly upon the former , that I may enlarge upon the latter , the Applicatory part , which in this review , my eye is chiefly upon . Begin we with the Doctrine , & therein with the commendation of it ; which is the very same with that which we find affixed to that other Doctrine , Chap. 4. v. 9. of this Epistle , where the Apostle , holding forth the great advantage that cometh unto Christians from true Piety and Godliness ; Godliness is profitable unto all things , having the promise of the life that now is , and of that which is to come ; he subjoynes , This is a faithful saying , and worthy of all acceptation . And so here he maketh use of the same commendation , only in a different order , prefixing it by way of Preface or Introduction . Not unlike a Trumpet , sounded before the publishing of a Royal Proclamation , which serveth to make way for it , to call people to the hearing of it , and to command attention to it . Of such use is this Elogium , this high commendation which the Apostle here giveth of this Doctrine , which he intended to propound , serving to excite all to give the more earnest attendance to it . Which use , Calvin ( writing upon it ) willeth all to make of it . And not without cause , doth this our Apostle thus ussher in this Doctrine , and make way for it ; it being a Mystery which will not easily pierce , and readily sink into the heads and hearts of men , to be so received as it ought to be . The natural man ( as he tells his Corinthians , 1 Cor. 2. 15 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiveth not the things which are of God. Spiritual mysteries he receiveth them not into his understanding rightly to apprehend , or conceive of them ; nor into his judgement throughly to be convinced of the truth of them , so as firmly to believe them ; much less into his heart , his will and affections , to close with them , to imbrace them . Such is the Doctrine here propounded and published , even that great mystery of Godliness , ( as the same Pen styleth it , 1 Tim. 3. 16. ) The Doctrine of Salvation by Christ. A Doctrine , though worthy of all , yet finding little credence and acceptation in the world . And therefore the Apostle , to prepare the hearts of men for the receiving of it , sets this high commendation upon it , commending it , first from the Veritie , then from the Dignitie of it . Touch upon each . 1. For the Veritie of it . [ This is a faithfull saying ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sermo fidelis , i. e. verus , a true saying . So we have it rendred , Cap. 3. v. 1. of this Epistle . And so our former Translation readeth it here , This is a true saying . Sermo certus , ( as Beza hath it ) ; A sure and certain Saying . Such are not all the sayings of men , not of the wisest , no nor yet of the best of them . What the Psalmist said in his haste , in his passion , Psal. 116. 11. I said in my haste , All men are lyars ; The Apostle speaketh it advisedly , Rom. 3. 4. Let God be true , and every man a lyar . Such are men , lyars all , Passively and Actively . Being subject to be deceived themselves , they are subject to deceive others . Their words , their sayings , are not alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , true and certain . But such are all the sayings , all the words which we meet withal in the Word , the Scripture . The Scripture being ( as Saint Iames calleth it , Iam. 1. 18. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of Truth . There is not a saying there but is a true saying , not a word , but is a faithful word . Such are the words of the Law , and such are the words of the Gospel ; such are the Threatnings , such are the Promises , such are the Prophecies , which there we meet with ; all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , true words , faithful sayings . Write ( saith the Spirit ) for these words are faithful and true , Rev. 21. 5. And they must needs be so , being the words of that God , who is the God of Truth , ( as we find him sometimes styled , Deut. 32. 4. Psal. 31. 5. Isa. 65. 16. ) Truth it self . The words of that Word , the Essential Word , the Eternal Son of God , who is , ( as he is called , Rev. 1. 5. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That faithful Witness . Such is he , and such are his words , all faithful words . Among all , none deserving this Encomium , this commendation , more than this Evangelical word , the Doctrine of the Gospel , the sum whereof we have comprised in these few words in the Text , Iesus Christ came into the world to save sinners . Which is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. ▪ e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying , worthy to be credited , to be believed . So it was by the Fathers under the Old Testament , who beheld it only a far off in the Promise : though they dyed before they received it , yet they believed it , living in the faith of it , and dying in the faith of it . These all dyed in the faith , not having received the promise , saith the Apostle , Heb. 11. 13. speaking of the Patriarchs , who died in the faith , as firmly believing that Promise concerning the Land of Canaan , which God had made to them ; so that great promise concerning the Messia , who was to come into the world : whose day Abraham is said to have seen , ( as our Saviour tells the Jews ) Ioh. 8. 56. In this faith they lived , and in this faith they dyed . So fully were they assured of the truth thereof , that they were not afraid to take their death upon it , to dye in the faith of it . So certain was this saying to them , who beheld it only in the promise . Whereupon it was , that the Prophet Isay speaking of this , of Christs coming into the world , he speaks of it , as a thing already done : To us a Child is born , to us a Son is given , Isa. 9. 6. How much more ▪ certain then may it be unto us , who look upon it in the performance , not as a thing to be done , but done . What was promised to them , is made good to us ; what they looked and waited for , we have received . So as the Apostle might well say , what here he doth , This is a faithful saying , &c. But I shall not spend time in confirmation of this truth , which among Christians were but a needless labour . Never was truth ( excepting only that of a deitie , that there is a God , which is attested by every creature ) compassed about with such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a cloud of witnesses as this . To this truth , gave all the Prophets witness ; so Peter tells Cornelius and his company , Acts 10. 43. And to this truth gave all the Apostles witness . The one testifying that it should be done , the other that it was done . To this truth gave all those Types under the Law witness , being all Shadows of this Substance . To this truth have all the Saints of God in all ages of the world given witness . All that ever were , before the Law , under the Law , under the Gospel : Some , and many of them , sealing it with their blood ; all of them , pawning and adventuring their souls , their everlasting happiness upon it . Now if two or three witnesses be sufficient to establish a word , ( which with men ordinarily they are , as that Text tells us , Mat. 18. 16. ) how much more such a cloud of witnesses ? Never was truth more confirmed then this truth , The Doctrine of Salvation by Christ , that Iesus Christ came into the world to save sinners . This is a faithful saying . 2. And , as faithful , so acceptable ; that is the second branch of the Commendation . This is a faithful saying , and worthy of all acceptation . So it cannot be said of all truths . Sometimes ( as Aquinas notes upon it ) a saying may be true , and yet a hard saying . Verus sed durus , This is a hard Saying , ( say the Disciples to their Lord and Master , discoursing to them concerning the Bread of Life , which he said was Himself ) Ioh. 6. 60. A true saying . This they would not , durst not , make any question of , receiving it from his mouth . But a hard saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , harsh and irksome to be heard , Who can hear it ? So it was to them , because they could not receive it , were not able rightly to apprehend and understand it ; the hardness being ( as Calvin well notes upon it ) in their hearts , not in the Doctrine delivered . Thus Sayings may be , and often are , true , but not grateful ; such are Reprehensions for the most part , being like wine poured into a green wound , which though proper and useful , yet it is searching and smarting : Though they carry never so much truth in them , yet they are seldome pleasing , seldome welcome : Paul reprehending his Galatians , he told them nothing but the truth , yet that truth which was spoken to them , was requited with enmity from them . Am I therefore become your enemie , because I tell you the truth ? ( so he expostulates it with them ) Gal. 4. 16. Thus it often falleth out : Veritas odium parit , Truth breeds hatred . All truths are not acceptable truths . But such is this Truth which our Apostle here holdeth forth , That Christ Iesus is come into the world to save sinners . It is a Doctrine which hath not more Truth then Sweetness in it ; deserving not more Credit than Acceptation . This is a faithful Saying , and worthy of all acceptation . Worthy of acceptation , and worthy of All acceptation . So I shall divide the words . 1. Worthy of Acceptation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An acceptable word , worthy to be received , ( as the former Translation renders it ) . And not only received but approved , which ( as a Lapide notes ) the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importes . And well may it be said so to be , it being a good word , a good saying , containing in it , good matter . My heart is inditing a good matter , ( saith the Psalmist , speaking of the Kingly Office of Christ. Psal. 45. 1. ) I speak of the things which I have made , touching the King , ( as it there followeth ) . Such is the Doctrine of Salvation by Jesus Christ. It is a good word , containing good matter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gospel , that is , a good Spell , a good speech , ( which is conceived to be the Notation of the English word Gospel ) . A good Saying , containing good tidings . It is that which David saith of Ahimaaz , 2 Sam. 18. 27. He is a good man , and he cometh with good tidings . Much more truly , may it be said of Jesus Christ , and his coming into the world . Being himself Good , he came with good Tidings , tidings of Salvation . And what tidings like unto these tidings ? Good tidings of joy , of great joy ! So the Angell telleth the Shepheards at the Birth of this our Saviour , Luke 2. 10. Behold , I bring you good tidings of great joy . Tidings of Salvation , cannot but be tidings of Joy. Such are the tidings of temporal Salvation . They are good tidings . No words more sweet , more comfortable to nature than they . The Prophet Zachary , speaking of the promises of deliverance which God made to Ierusalem at the prayers of the Angel from their present sufferings , Zach. 1. 13. The Lord ( saith he ) answered the Angel that talked with me with good words , and comfortable words . How much more then the word of Eternal Salvation . And this is the word , the Saying , here held forth in the Text , Iesus Christ came into the world to save sinners , to be unto them , the Author of Eternal Salvation , ( as that Text hath it , Heb. 5. 9. ) And how good is this saying ? Well may it then be said ( what here it is ) to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , worthy of acceptation . 2. Yea of All acceptation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a General , an Universal , Acceptation , to be accepted by all men , and by all means ; both , implyed in this Expression . 1. Worthy to be accepted by all men . So it is , there being none but hath need of a Saviour , all being by nature lost creatures , ( as the Father saith of his Prodigal Son , This my Son was lost , Luke 15. 24. ) and , without a Saviour , a Redeemer , for ever lost . The news of a Saviour , such a Saviour , cannot but deserve a welcome entertainment from them . Behold , I bring you good tidings of great joy , which shall be to all people , ( saith the Angel there ) Luke 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To all sorts of people , of what Nation , or Condition soever ; whether Jews or Gentiles , Bond or Free , Rich or Poor , Prince or Peasant . And to all of these sorts . There being not any one but cometh within this list of sinners , being so by nature , and by practise , and so justly obnoxious to the wrath of God , from which , they are no ways able to free themselves , they stand in need of a Saviour ; well then might the Apostle here say of this saying , This Doctrine of Christs coming into the world to save sinners , that it is worthy of all acceptation , to be accepted by all men . 2. And as by all men , so by all means . So the former Translation here renders it , This is a true saying , and by all meanes worthy to be received . And so Estius well explains it , Dignum quod modis omnibus amplectemur , worthy by all wayes and means , to be received and imbraced . Many wayes there are , whereby a saying may be received . It may be received into the Ear , it may be received into the Head , it may be received into the Heart . Into the Ear when men hear what is said ; into the Head , when they apprehend , understand , and believe , what they hear . Into the Heart , when they are affected with it . And all these wayes is this Saying , this Doctrine , worthy of Acceptation . 1. Worthy to be received into the Ear , by hearing of it , hearkning and attending to it . No Doctrine , so worth the hearing as this Doctrine , the Doctrine of the Gospel , the Doctrine of Salvation by Christ. No other Doctrine can make the hearers happy ; this can do it . Blessed are your ears for they hear , ( saith our Saviour to his Disciples ) Mat. 13. 16. And what was it that they did hear ? why that which their forefathers desired to hear , but could not . Many Prophets and Righteous men , have desired to hear those things which ye hear , and have not heard them , Verse 17. And what was that ? why , even this saying here in the Text , That Christ Iesus came into the world to save sinners . This the Fathers before Christ , who waited for his coming , would gladly have heard ; but they heard it not . They indeed heard of his Coming , that he should come ; and believing it , they were made happy by it . But the Disciples , who saw Christ in the flesh , they heard and saw that he was come . And believing what they saw and heard , this made their eyes and ears , blessed and happy . No Doctrine , no Tidings , ( as I said ) can make the hearer happy but only this . And this can do it , viz. when , being let in by the Ear , it is conveyed to the Heart . Hereby the Spirit cometh to convey it self into the Soul , by the hearing of this Doctrine . This onely would I know , ( saith Paul to his Galatians ) ; Received ye the Spirit by the works of the Law , or by the hearing of Faith ? Gal. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…y the hearing of faith , that is , the Doctrine of Faith the Gospel Preached unto you , & heard by you . The sum whereof is wrapped up in this saying , That Iesus Christ came into the world to savesinners . A saying , worthy to be received into the Ear , by hearing of it , hearkning to it . 2. And as into the Ear , so * into the Head , worthy to be studied , that it may be rightly apprehended , and clearly understood . This being a great mystery , as our Apostle calleth it , cap. 3. verse last of this Epistle , Great is the Mystery of Godliness , God manifested in the flesh , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The great Mystery , the true Cabala . Among the Iews there were many Mysteries , Doctrines which they received from their Fathers by way of Tradition . These they called by that Name of Cabala , ( which imports the same thing with this Greek word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) signifying acceptio , a receiving of a thing , thereby meaning their Traditions , such Doctrines as by word of mouth were conveyed unto them from their Forefathers . And these Mysteries , these Traditions , were of high account among their Rabbies , their Doctors , and their followers , ( even as others of like kind , are at this day in the Church of Rome ) , these they studied and were well versed in them . But our Apostle willeth Christians to take notice , what was the true Cabala , the sure Tradition , which he here holdeth forth to them , as worthy of their study above all others ; even this great Mystery of Godliness , That Chri●… Iesus is come into the world to save sinners . This was a mystery which the Angels beheld not without admiration , as it there followeth , Seen of Angels , i. e. cum admiratione maxima , ( as Grotius rightly ) , with the highest admiration , as also with great satisfaction and contentment . No Mystery so worthy the looking into as this . So the Angels apprehended it , who are said to look into it , with an earnest desire . Which things , ( saith Saint Peter , speaking of the Mysteries of the Gospel ) the Angells desire to look into , 1 Pet. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , they desire to prie , and look narrowly into them , as one that stoopeth and boweth down to look into a thing . So do they look into this Mystery , desiring still to look further into it , it being an Object , which they can never be weary of looking upon and into . No mystery so worthy to be known as this . This is Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The excellency of the knowledg of Iesus Christ , ( as he calleth it ) Phil. 3. 8. No Doctrine so worthy to be known . Nor any more worthy to be believed than this . This being ( as you have heard ) a faithful saying , and so deserving credit and belief at the hands of all . Thus it is worthy to be received into the Head. 3. And so ( 3dly ) to be received into the Heart . Worthy to be imbraced , to be intertained with great joy and gladness , as also with gratitude and thankfulness . With joy . Thus were the Angels affected with it , though not so properly concerned in it . Seeing that Christ was come into the world upon this Errand , how did they rejoyce at it , a whole Quire , an Host of them , meeting together , and singing that Heavenly Anthem , that Hallelujah that we have , Luk. 2. 14. Praising God , and saying , Glory be to God in the highest , on earth peace , good will towards men ! How much more joyous then should these tidings be to the Sons of men , for whose sake , Christ is come into the world ? Great cause have they to rejoyce at the hearing of it . So did Abraham the Father of the faithful , by faith apprehending that Christ should come , Seeing his day , ( that is , his coming in the flesh ) he rejoyced at it , ( as that Text forecited tells us , Iohn 8. 56. ) And the like , ought all Christians , being his Children , to do . Hearing of this blessed day , that he is come , they are to entertain this good tidings with spiritual joy , rejoycing at it . And as with joy , so with gratitude and thankfulness . Thus did Zacharias entertain these glad tidings , as we find it in his Song , Luke 1. 68. Where Prophesying of what he saw to be then nigh at hand , the coming of Christ , and setting forth this great Mystery of Salvation by Christ , he breaks forth into that holy and affectionate Gratulation , Blessed be the Lord God of Israel , for he hath visited and redeemed his people : and hath raised up a Horn of Salvation , ( i. e. a Mighty Saviour ) for us in the house of his Servant David , &c. And with like affection we find the blessed Virgin , the Mother of our Lord , entertaining these tidings , Verse 46. of that Chapter , where she breaks forth into her Magnificat ; My Soul doth Magnify the Lord , and my Spirit hath rejoyced in God my Saviour . Such is the Acceptation , that this saying , this Doctrine here in the Text , is said to be worthy of . And such let it find at all our hands , who this day hear of it . Let it be thus received by every of us ; in and by these , and all other wayes and means that it is capable of . That should be the Application , which I should make of what hath hitherto been spoken . But this I shall a little longer deferr , until I have somewhat more fully spoken of the Doctrine it self , as it is here propounded , which we have in the next words , Christ Iesus came into the world to save sinners . A short Sentence , but yielding plenty of sweet and precious matter ; in the whole Scripture , no one more . For the better handling of it , I shall divide it into two distinct Propositions or Conclusions , 1. Christ Iesus came into the world : 2. He came into the world to save sinners . In the former we have his Iourny , in the latter his Errand . His Iourny , he came into the world . His Errand , shewing for what he came , and for whom he came . For what , to be a Saviour . For whom , to save sinners . Of each of these severally , though very briefly , having had occasion , and that lately , in passing through the Principles of the Oracles of God , ( as the Apostle calleth them , Heb. 5. 1 ●… . ) the Fundamentalls of Christian Religion ; to inlarge upon this Subject . Begin with the former . Christ Iesus came into the world . For the opening and explaining of ▪ which , I might unfold unto you these 4. Particulars . Who it was that came , How he is said to have come , From whence he came , and whither he came . But a few words of each . Q. 1. Who it was that came ? A. Christ Iesus ( saith the Text ) . Two Names given to the world's Saviour . The former his Name of Office , Christ ; which word ( as the Hebrew Messias also doth ) signifieth Anointed . So we find him often called , the Anointed , the Anointed of the Lord , 1 Sam. 2. 35. Psal. 2. 2 , &c. One Anointed by God his Father , ( as St. Peter saith of him , Acts 4. 27. ) being ordained and appointed by him to a threefold Office , Sacerdotal , Prophetical , Regal ; to be a Priest , a Prophet , and a King to his Church ; and indued with a fulness of all Graces and Abilities , for the discharge thereof : Having the Spirit poured out upon him , Given unto him not by measure , ( as that Text hath it ) Iohn 3. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , Abundantly : He being Anointed with the oyle of gladness above his fellows , ( as the Psalmist saith of him ) Psal. 45. 7. The other his Proper Name , given him at his Circumcision , as our Christian names ( as we call them ) are at our Baptism , Iesus , that is a Saviour . So the Angel interprets it , giving unto Ioseph the reason of imposing it , Mat. 1. 27. Thou shalt call his name Iesus , for he shall save his people from their sins . Here is the Person , of whom the Text saith that he came . Q. 2. And how is he said to have came ? A. For Answer , we may take notice of diverse comings of Christ mentioned in Scripture . Of which there are three most obvious , His coming in the Flesh , His coming in Spirit , His coming in Glory . His coming in the Flesh , to take our nature upon him . Every Spirit that confesseth , that Iesus Christ is come in the Flesh , is of God , 1 John 4. 2. His coming in the Spirit , to dwell in the hearts of his people , to have a sweet Communion with them . If any man hear my voice , and open the door , I will come in unto him , Rev. 3. 20. His coming in Glory . Behold , he cometh with Clowds , Rev. 1. 7. Behold , I come quickly , Rev. 22. 12. I come to Judgment . Now , it is the first of these which we meet with here in the Text ; The coming of Christ in the Flesh , his taking the nature of Man upon him , that , in that nature , he might execute the Office , and do the work , of a Mediator . Thus he came . Q. 3. But from whence came he ? A. That is the third enquiry , which we find not expresly resolved in the Text , but implyed . So it is , in every Motion , and every Mutation ; there are two terms , the terminus a quo et ad quem , In a journy , a man cometh from one place to another : In a change of condition , a man passeth from one state to another . So was it here , Christ in his Incarnation , he came down from Heaven ; So that Antient Creed tells us . And it is no other then what Christ himself tells his Disciples , Iohn 16. 27. I am come forth from the Father . So he did according to his Divinity , as the Son of God , which yet , is warily to be understood . Not that he thus came from Heaven , by any locall mutation , any change of place ; for as God , he was infinite in essence , filling all places in Heaven , and Earth , ( as the Lord himself tells us , Ier. 23. 24. ) and so could not properly be said to leave the one , or come to the other . But onely by a change of state . So it was , that for a time , he divested and disrobed himself ( as it were ) of that Glory and Majesty , which he had with his Father , before the world was , ( of which he speaketh , Iohn 17. 5. ) putting on the nature of man , taking it into a personal Union with his Godhead , being manifested in the flesh , ( as the Apostle expresseth it ) 1 Tim. 3. last . Thus he came down from Heaven , humbling Himself , taking upon him , the form of a Servant , and being in likeness of man , ( as we have it ) Phil. 2. 7. Thus , as to his Divinity , he may be said to have come from Heaven . The second man , is the Lord from Heaven , ( saith the Apostle , speaking of Christ , who in regard of his Godhead , was of a Celestial Original ) 1 Cor. 15. 47. But in respect of his Humanity , as Man , he may be said to have come from the womb of his Mother . There did he lodg for a time , the wonted time according to the course of nature ; which being expired , he came forth , as the rest of the Sons of men do . Q. 4. And whither did he come ? A. That is the last Particular ; which the Text resolves , He came into the world . I am come forth from the Father , and am come into the world , ( saith the Text forecited ) Iohn 16. 28. that is , into this inferiour world : where , for a time , as man , yea , as God-man he lived , and conversed with the Sons of men , dwelling with them . The word was made flesh , and dwelt amongst us , John 1. 14. Thus you see his Iourny . As briefly of his Errand . Where we shall take notice of those two things ; For what he came , and for whom . 1. For what it was that he came ; which was , that he might be a Saviour of the world , He came into the world to save it . This was the proper end of his first coming . To this end did God his Father send him . We have seen , and do testify , that the Father sent the Son , to be the Saviour of the world , 1 John 4. 14. And to this end , He himself came , making this his Design . The Son of man is come , to save that which was lost , ( saith He of himself ) Mat. 18. 11. Not to Iudge and Condemn the world . This was neither his Fathers design , nor His : Not his Fathers , God sent not his Son to condemn the world , but that the world through him might be saved , John 3. 17. Not His , I came not to judge the world , but to save the world . This indeed , shall be the end of his Second coming , to judg the whole world , and to condemn a great part of it ; but the end of his first coming , was to save it . This was the thing , which he properly and directly intended . True it is , he was , and is an occasion of the falling and perishing of some . So old Simeon tells Mary , Luke 2. 34. Behold , this Child is set for the fall and rising again , of many in Israel . And the like the Apostle St. Peter , ( taking it from the Prophet Isay ) saith of him , 1 Pet. 2. 8. where speaking of Christ , he calleth him , A stone of stumbling , and a rock of offence . But this is onely by accident , through the unbelief , and disobedience of those that will not receive Him , ( as he there giveth the reason of it ) . Hereof Christ is onely the occasion , not the cause . This was a thing not intended by him , in his coming into the world . His Errand was to Save : Had it not been for this , he would never have left the Bosom of his Father . He came into the world , to save the world : The world of mankind indefinitely considered , or the world of his Elect. To Save them , From what ? why , from their Sins . Thou shalt call his Name Iesus , for he shall save his people from their sins ; ( saith that Text forecited ) . From the Guilt and Power of them . The former , by his Merit imputed to them ; the latter , by his Spirit imparted to them . To save them from the wrath of God , and from Eternal Condemnation ; and to obtain for them Everlasting Salvation : In which two , consisteth this Salvation , which Christ came to procure for his people . The former part whereof is Privative , to free them from the wrath of God. [ Even Iesus , which delivered us from the wrath to come , 1 Thes. 1. last ] and from everlasting Condemnation , [ There is no condemnation to them which are in Christ Iesus , Rom. 8. 1. ] . The latter part is Positive , a procuring of Eternal Salvation . Being made perfect , he became the Author of Eternal Salvation , unto all them that obey him , Heb. 5. 9. This was the end of Christs coming into the world , to be a Saviour , such a Saviour , a perfect Saviour , Christ Iesus is come into the world to save . 2. To save whom ? That is the other Particular . To save sinners . Such are all men by nature , Jews , and Gentiles , all under sin . So the Apostle chargeth , and proveth it , Rom. 3. 9. All guilty of Original Sin , having Adams sin imputed to them ; In whom all have sinned , ( so that Text may fitly be read , Rom. 5. 12. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Being in Him , as Branches in the Root , they sinned in Him. And have his Corruption , imparted and derived to them . And as of Original , so of Actual sin . There is not a just man upon earth , that doth good and sinneth not , Eccl. 7. 20. In many things we offend all , Jam. 3. 2. None but may be called , as the people of the Jews are by the Prophet Isay , cap. 48. 8. Transgressours from the Womb. But among these , some are greater sinners than others . Not only Peccatores , but Peccatosi . So this word in the Text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often rendred by Stephan in his Lexicon ; and so it properly signifieth , Habituated Sinne●…s , such as live in sin , and make a trade of it ; Notorious Sinners . So Aretius here looketh upon it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur Notorii Peccatores . And so we find it often used , as where Publicans and Sinners are put together , ( as frequently they are ; ) by sinners , we are to understand great sinners , such as the Publicans generally were . And thus that woman ( vulgarly taken for Mary Magdalen ) is called a sinner , Luke 7. 39. A woman in the City which was a sinner , came unto Iesus . A woman of notorius levitie , a bad liver ▪ Such she had been in truth , and this she was now throughly convinced of , bewailing her condition with tears , wherewith she washed the feet of her Saviour , ( as there we find it ) . And such are the sinners that Christ is here said to come into the world to save . Sinners , all sinners , being as she was , convinced of their sinfulness . Now , though the greatest of sinners , yet being truly penitent , Christ came to save them . This is that which our Saviour tells the Pharisees , Mat. 9. When they were offended ( as the story tells us they were ) at his eating , & conversing with Publicans and Sinners ; He willeth them to take notice , that this was the end of his coming into the world , to be a Physitian , not to the whole , but to the sick , Verse 12. to call , not the Righteous , but Sinners to Repentance , Verse 13. As for them , the Pharisees , they being in their own apprehensions ( though nothing less in truth ) whole and sound , just and righteous , no sinners ; he had nothing to do with them , neither must they expect any benefit from him . No , they were sinners , sinners , such as were sick of sin , seeing and feeling themselves so to be , that he came to Save . So may we fitly look upon the word , here in the Text , Christ Iesus came into the world to save sinners , such sinners . Thus have I , with what brevity might be , dispatched the Doctrinal part of these two Propositions or Conclusions . That which now remains is the Application , which I shall direct three wayes , by way of Information , Consolation , Exhortation . 1. By way of Information or Instruction , we may from this one Saying , this one Doct●…ine , learn many ; from hence deducing and collecting diverse truths worth the taking notice of ▪ As , 1. Touching the two natures in the Person of Christ , ( both which Aquinas conceiveth here to be intimated to us ) His Divinity , his Humanity . His Divinity , according to which he had a subsistence , a Being , before his Incarnation , before his coming into the world . How else should He be said to come into it ? This imports ( as I shewed ) a change , though not of place , yet of state . His Humanity , he came into the world , this inferior world , being there manifested in the flesh , living and conversing there with men , after the manner of men ; which cannot properly be said of his God-head , which being Infinite , filleth Heaven and Earth , and so is not capable of being consined to any place . This is proper to his Humanitie . 2dly . From hence ( as the Jesuite à Lapide well observes ) may be inferred the invalidity and inefficacy of the Law , whether Ceremoniall or Morall , for the saving of any . Could Moses have done this , Jesus Christ should not have needed to come into the world , which he did upon this very accompt , to do that for the Sons of men which Moses could not do ; to procure that Justification and Salvation for them , which they could never have expected by the Law. What the Law could not do in that it was weak through the flesh , God sending his own Son in the likeness of sinful flesh , and for sin , ( or by a Sacrifice for sin , as the Margin in our Translation well explains it ) condemned sin in the flesh , that the righteousness of the Law might be fulfilled in us , Rom. 8. 3. 4. So it was : Man being fallen , by his fall he became weak , not being able now to fulfil the Law , so as to obtain Justification and Salvation by it . And thereupon it was that Christ took the Nature of man upon him , that in that Nature , he might do what mere Man could not do , that so the righteousness of the Law , which could not be fulfilled by man , might this way be fulfilled in Him. 3dly . In the 3d place , See here ( what the foresaid Author al●…o mindeth us of ) the heinous nature of sin ; what a desperate disease it is , that must have a Physitian to come from Heaven to cure it ; other way of cure there was none . All the Men and Angels in the world , could do nothing to it . They were all ( as Iob saith of his friends , Iob 13. 4. ) Physitians of no value . But the Son of God must come from Heaven to undertake this cure . Magnus de coelo venit Medicus ( saith Augustine ) quia magnus per totum orbem jacebat aegrotuus . The great Physitian cometh down from Heaven , because man ▪ upon earth was desperately sick , in a hopeless and helpless condition , had He not stept in . Which ( as the same Father there applies it ) should make all that hear it afraid of sin , as a most deadly disease , not to rest and lye down in it , not to sleep in strato peccati , in the bed of sin , but to give ear to what Paul saith to them , Ephes. 5. 14. Awake thou that sleepest , and arise from the dead , and Christ shall give thee light . 4ly and lastly , Here ( as in a Glass ) behold we , ( what we can never look too much , nor yet enough , upon ) the Grace , the wonderful Grace , of God towards the Sons of men . The Grace of God that bringeth Salvation , hath appeared to all men , ( saith the Apostle ) Tit. 2. 11. The Grace of God , His great Goodness and Mercy ; that bringeth Salvation , eternal Salvation by and through Christ , hath appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , illuxit , it hath shined forth , clearly manifesting it self , and that to all men , all sorts of men , without distinction of Nation , Sex , Age or Condition . This it hath done , in this coming of Iesus Christ into the world to save sinners . In nothing more , in nothing so much . Many wayes hath the Grace and Favour of God , appeared unto mankind . It did so in his Creation , in making him little lower than the Angels , and Crowning him with Glory and Honour , making Him to have Dominion over the works of His hands , and putting all things under His feet , ( as the Psalmist sets it forth ) Psalm . 8. 5. 6. In making Him after his own Image . So God created man in his own Image , in the Image of God created he Him , Gen. 1. 27. As like unto his Maker , as a Creature could be . But behold , this Grace shineth more clearly in his Redemption , in finding out a way , such a way and means as he did , for the delivering of him from Hell and Death , and the procuring of his eternal Salvation . No Grace like this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this saving Grace of God. Behold here ( what you have lately heard more largely of , from that Text , Gal. 4. 4. ) The Grace of God the Father , in sending his Son upon this Errand . When the fulness of time was come , God sent forth his Son , made of a Woman , made under the Law , to redeem them that were under the Law , that we might receive the Adoption of Sons . What an expression of Love was this ? In this was manifested the love of God towards us , that God sent his only begotten Son into the world , that we might live through him , 1 John 4. 9. Herein is love , not that we loved God , but that he loved us , and sent his Son to be the propitiation for our sins , Verse 10. Behold love , wonderful love ! So God loved the world , that he gave his only begotten Son , &c. John 3. 16. Such an expression of Love as never was . Herein did his kindness appear . After that the kindness and love of God our Saviour towards man appeared , Tit. 3. 4. viz. The kindness of God the Father , who is there ( as often elsewhere ) called God our Saviour ; and that , as upon some other accompts , so chiefly upon this , because He sent His Son upon this Errand , to procure and effect Salvation for the Sons of men ( as Grotius well expounds it ) . Herein did His Love , His Kindness appear ; His Grace , His Rich Grace , the exceeding Riches of his Grace ! So our Apostle ( not knowing how to speak highly enough of it ) sets it forth , Ephes. 2. 7. That he might shew the exceeding Riches of his Grace , in his kindness towards us in Christ Iesus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exceeding all our apprehensions . Such was that Grace which God the Father shewed to the Sons of men , in his kindness towards them in Christ Jesus , in sending him to be a Saviour for them . Many things there are , which do highly commend and set forth , this Grace of God to us . Three of which , and three Principal , we have a hint of in the Text. 1st . Take we notice whom it was that he sent , Christ Iesus ; his Son , his own son : He spared not his own Son , but delivered him up for us all , Rom. 8. 32. Yea , his only Son , his only begotten Son , ( as that obvious Text forenamed hath it ) Ioh 3. 16. God had many Sons , some by creation ; such were the Angels , whom we find called the Sons of God , Job 38. 7. Such was Adam , which was the Son of God , Luke 3. last . And he hath many sons by Adoption , to which he Predestinated them from Eternity , Eph. 1. 5. But he had but one son by Generation . This was Iesus Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the onely begotten Son of GOD. A Jewel more dear than all the World besides . Yet God , his Father , spared him not , but put him upon this service , to be a Saviour to lost Mankind . And what love was this ? Hereby did Father Abraham manifest the sincerity and height of his Affection to his God , that having but one Son , he was willing to part with him , to offer him up at his Command . Now I know that thou fearest God , seeing thou hast not withheld thy son , thy only Son , from me ; ( saith the Angel to him ) Gen. 22. 12. And in the like way , hath God the Father manifested his Affection to the sons of Men , ( that being but a Type of this ) in not withholding his son , his only son , from us ; but giving Him for us , to take our Nature upon him , to doe and suffer what he did , for our sakes . 2dly . Take we notice for whom it was that Christ was sent , for sinners ( saith the Text ) , men who nothing less then deserved such a favour at the hands of God , they being not onely strangers , but enemies to Him. When we were enemies , we were reconciled unto God by the death of his Son , Rom. 5. 10. And how doth this commend the Love of God to us ? God commendeth his love towards us , that while we were yet sinners , Christ dyed for us , ( Verse 8. of that Chapter ) . 3dly . To these add the Benefit which Christ came to procure for these sinners , which is Salvation to save sinners . To save them ( as you have heard ) from the wrath of God , and from everlasting Damnation . And to procure for them everlasting Happiness and Blessedness . Salvation , the greatest of benefits that man was capable of receiving , comprehending under it , Iustification , Sanctification , Glorification . Wonderful was this kindness in God the Father , thus to send his only Son , for such unworthy creatures upon such an accompt . II. And behold no less in God the Son. That being thus sent , he should come as he did . That , coming forth from his Father , leaving his Bosom ( as it were ) in which he had lain from Eternitie ; he should come into the world , taking upon him the nature of man , yea , the form of a Servant , so humbling himself as he did . What a favour ? specially that he should come into such a world , where he well knew what entertainment he should meet with , how he should be rejected ! So he was by those whom he looked upon as his own people : He came unto his own , and his own received him not , Joh. 1. 11. The people of the Iews , who were God's own peculiar people , whom he had chosen out of all Nations of the World , ( You onely have I known ) ; yet so ungrateful were they , that when this Son of God , being sent by his Father upon such an Errand , came to tender his service unto them , they would not receive him , they would not acknowledge him to be the Messias . Thus was this living Stone ( the Foundation-Stone ) though chosen of God and precious , yet disallowed of men , ( as St. Peter hath it , 1 Pet. 2. 4. ) He was despised and rejected of men , a man of sorrows acquainted with grief ; and we hid , as it were , our faces from him , he was despised , and we esteemed him not , ( so the Prophet Isay , foreseeing what entertainment the Messiah ▪ the Lord Jesus , should meet withal , in and from the world , setteth it forth ) Isa. 53. 3. Thus was he sleighted through the whole course of his life . And in the end of it how-abused ? Crowned with Thorns , Buffeted , Spit upon , and after Crucified ; suffering that painful , shameful , accursed Death of the Cross. Now , all this he foresaw before he came into the world , as he foretold it when he was come into it . So he did to his Disciples , Luke 17. 25. The Son of man must suffer many things , and he rejected of this Generation . And at another time , he giveth them a particular accompt of what things he should Suffer . So we find it , Mat. 20. 17. where going up to Ierusalem , we read how he took the Twelve Disciples apart in the way , and said unto them , Behold , we go up to Ierusalem , and the Son of man shall be betrayed unto the chief Priests , and unto the Scribes , and they shall condemn him to Death , and shall deliver him to the Gentiles , to Mock , and to Scourge ; and to Crucifie him . All this he knew before it came to pass , yea , before he came into the world , he knew what measure he should meet with , in it . Yet for all this he came into this world to undertake this service , He came into the world to save sinners ; Such ungrateful wretches as there he met with . Thus it was , ( as Augustine excellently sets it forth ) . Homines desperate aegrotabant , &c. Men were desperately sick , and by reason of their sickness having lost their Reason , they fell foul upon their Physitian , striking of him , yea killing him ; yet for all this , when he was thus used by them , he was still a Physitian to them . Vapulabat & curabat , he was beaten by them , yet a curer of them . Patiebatur phreneticum , nec deserebat aegrotum , He patiently bore with his frantick patient , not deserting him in his sickness . Tenebatur , alligabatur , percutiebatur , irridebatur , suspendebatur ; & medicus erat ; He was held , he was bound , he was smitten , he was mocked , he was hanged upon the Cross ; and yet for all this , he was and would be a Physitian , even to them by whom he was thus used , making a Medicine of his own Blood , for the curing of them that shed it . And , ô what Clemency , what Love , what Favour was this to every of us , who hear this saying here in the Text , That Christ Iesus came into the world to save sinners , such sinners ! Admire we this Grace , this riches of Grace , this exceeding riches of Grace , which this our Saviour hath herein shewed to such unworthy creatures ! This , by way of Information or Instruction . In the 2d . place , by way of Consolation : Is Christ Jesus come into the world , and that upon this Errand , to save sinners ? What comfort doth this speak to all truly penitent sinners ? Penitent sinners , I say . Such , and only such they are to whom this Consolation belongeth . Not to all sinners , not to such as are obdurate and impenitent , such as live and lie in sin , making a trade of it , Let not such snatch at any crumb of this Bread of Life , any morsel of this Consolation . All the comfort that I can from hence give unto them , is only this , that there is a possibility of Salvation for them . Herein are they one degree more happy , or rather less miserable , than the Devills and damned Spirits , which being cast into the Prison of Hell , are there fast bound in those everlasting chains of Darkness , reserved to the judgement of the Great day , ( as St. Peter , and St. Iude , set forth the condition of the fallen Angels , 2 Pet. 2. 4. Iude v. 6. ) in a desperate condition past praying for , shut out from all hope , all possibility of Salvation . So is it not as yet with you , you obstinate sinners . How soon it may be so , that you know not ; going on in your sinful wayes and courses , you may be surprized and snatcht away by Death , ( as many daily are ) and that will cut off the thread of your hope , putting you into the like condition , beyond all possibility of Mercy . But as yet , I shall not wholly shut the door of hope against you . Some hope as yet you have , though not so long as you continue such . Living and dying without Repentance there is no hope for you . Let not any such then pervert and abuse this Saying , this Doctrine of Christs coming into the World. True , he came into the World to save sinners , but not such as you are ; not obstinate sinners . As for such , What have they to do with Grace ? What have they to do with Mercy ? What have they to do with Salvation ? Let them look for that which waits for them , Indignation and Wrath , Tribulation and Anguish , which shall be upon every soul of Man that doth Evil ( as the Apostle tells them , Rom. 2. 8 , 9. ) This is the portion of Obstinate sinners , such as make Iesus Christ , and his coming into the world , to be ( as it were ) a pander to their Lusts , from hence taking occasion to continue in Sin ; let them never look to have any benefit by his coming . He shall one day come to be their Iudge ; he never came to be their Saviour . All the comfort which distilleth from this Breast of Consolation , that springs from this Fountain , this Well of Salvation , is appropriated to the broken-hearted , truly penitent sinner ; to such as being convinced of Sin , feel the weight and burthen of it , being weary , and heavy-laden under it ; desiring earnestly to be freed and delivered from it ; and that not only from the guilt and punishment , but also from the power , and inbeeing of it ; being like affected with this our Apostle , who crieth out , O wretched man that I am , who shall deliver me from this body of death ? Rom. 7. 24. Such as desire to be saved , not only from Death and Hell , but also from sin ; To such sinners , all such , and only such , doth this faithful Saying speak abundant and everlasting Consolation . For your sakes did the Eternal Son of God come into the world , to seek and to save such as you are . And therefore lay you bold on this comfort which is here held forth unto you , not fearing to bring it home , and make Application of it to your selves . It matters not what your sins have been or are , what for number , what for nature , how many , how great , let not all this discourage . Behold here a Plaister as large as the Soar ; a Cordial which being taken down , will serve to bear up the heart against fainting , Iesus Christ came into the world to save sinners . Let not thy sins then deter thee from laying hold upon this Salvation ; which as it was merited for thee , so is it held forth and tendred to thee by this thy Saviour . Thou art a sinner , a great sinner , let not this drive thee from Iesus Christ , but to him . Such they are whom he came to Save . Wer 't thou not such a one thou couldest have no benefit by him . This it is that maketh thee a Subject capable of receiving benefit from him . As for those righteous persons , who are so in their own eyes , their own apprehensions , Christ will have nothing to do with them , neither let them expect to be the happier for him . The proud Pharisee goeth as he cometh , whilest the poor self-condemning Publican , goeth away justified . I tell you , ( saith our Saviour , speaking by way of Parable unto certain which trusted in themselves , that they were righteous , as the 9th verse hath it ) This man went down to his house justified rather than the other , Luke 18. 14. The one came justified , viz. in himself , boasting of his own righteousness , but goeth away a sinner ; the other cometh a sinner , confessing himself so to be , but goeth away justified , viz. by God , being absolved from all his sins . The one cometh empty , but goeth away full , the other cometh full , but goeth away empty . He hath filled the hungry with good things , and the rich he hath sent empty away , ( saith Mary in her Song ) Luke 1. 53. Great comfort to all truly penitent , humbled , broken hearted , self-condemning sinners . For such as you it was that Iesus Christ came into the world , to be a Saviour unto you . Only see that you do not judge your selves unworthy of this Salvation , by neglecting of it . How shall we escape if we neglect so great Salvation ? Heb. 2. 3. much less by rejecting of it , putting it from you . This was that which Paul and Barnabas charged upon the Iews as a high contempt ; that word which had by them been Preached to them , they put it from them , so judging themselves unworthy of everlasting Life , Acts 13. 46. This did they by their rejecting , not receiving of this Doctrine , the Doctrine of Salvation by Christ , thereby shewing themselves to be unworthy of it . And the like do all they , who hearing this faithful saying worthy of all acceptation , this saving Doctrine ; do not receive it , embrace it , bringing it home to themselves , and making a right use of it . Such neglect , such contempt , let every of us beware of , giving unto this Doctrine , this faithful Saying , such acceptation as it is worthy of , even All acceptation . Let that be the word of Exhortation , which give me leave to press with what earnestness I may or can ; we have all of us , as at other times often , so now again heard of this faithful Saying , That Christ Iesus is come into the world to save sinners . This we have received into the Ear , O but suffer we it not to die there , to vanish in the hearing ; but give we unto it ( as I said ) such acceptation , as it is worthy of , even all acceptation , receiving it by all wayes and means . By all wayes ( I say ) , meaning all lawfull and useful wayes . Such are not all the ways wherein this Doctrine is by some received . Let me ( by the way ) give you a hint of one or two of them , giving you withal a Caveat that you do not so receive this Saying . 1. Receive it not by way of doubtful Disputation . In such a way this our Apostle forbiddeth Christians to receive their weak brethren , Rom. 14. 1. Him that is weak in the faith receive you , but not to doubtful Disputations . Not troubling and disquieting them with needlesse and uselesse scruples , with Ambiguities and Perplexities . And in such a way let not us receive Iesus Christ , nor this Doctrine concerning his Coming into the world , by troubling our selves or others with needless and useless Questions , over-eagerly contending about , what cannot certainly be determined . Of these , let me take notice of two or three . 1. Such is that Controversie concerning the time of his coming : When it was that he came into the world , that he was Born , upon what day , or in what week , or in what month ; which , though it hath been by learned Heads , with all possible Industry , searched into , and by some over-eagerly debated ; yet can it not be certainly determined . So , that great Critick passeth his censure upon it , Unius Dei est , non hominis , definire . This is a thing which God alone can do . And our Church , whilest in its Liturgie for several dayes , it still maketh use of the same words , That God gave his Son [ as this day ] to be Born of a pure Virgin : It seemeth to intimate unto us , that though it had appointed a day for the celebrating of the memorial thereof , yet it did not bind us to believe , that that was the precise day of His birth . Which our late Reverend Bishop yieldeth , not to be certainly known . This is a Secret which God hath thought fitting to be concealed from us ( upon what account , I will not say : ) And therefore , Be we not overcurious in our enquiries after it . Let it be enough for us ( which we are sure of ) that a time there was ; a time precisely set down , and appointed for his Coming ; and when that fulness of time was come , God sent forth his Son ( as the Apostle tells us , Gal. 4. 4. ) This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a faithful saying , requiring our firm Belief . But so doth not that circumstance of Time ; which being not tanti , of any great concernment , leave we it as we find it , not troubling our selves , or others , about it . 2. And , little better is that which some have made a matter of Debate ; Whether if man had not sinned , Christ should have come into the world . This ( a ) Aquinas , ( and after him Estius ) writing upon the Text taketh notice of . Which he , following the generality of the Fathers and School-men , here and elsewhere , determines Negatively . And so doth our ( b ) Mr. Calvin , therein opposing Osiander , who contended for the Affirmative . And this they do , not without a probable Argument from the Text , which tells us , That Christ Iesus came into the world to save sinners . So then , * had there been no sin , there had been no need of his coming . Tolle morbum , & medicinâ non erit opus ( saith the Gloss upon it ) Take away the disease , and there shall be no need of the Physitian , or Medicine . So , take away sin out of the world , and there should have been no need of Christs coming into the world . But this we may well look upon as a Point not worth the debating , inasmuch as it maketh a Supposition contrary to Gods Ordination , according to which all things , that are , come to pass ( as the same * Author well concludes it . ) 3. And such is that other , about the Necessity of Christs coming , Whether it was necessary that he should come , and undertake this work ? Whether some other way might not have been found for the effecting hereof ? A curious and vain enquiry . Sure we are , we could never have found another way . And this is the way which God , in his infinite Wisdom , hath pitched upon . So as there is none other Name under Heaven given among men , whereby we must be saved , ( as St. Peter tells the Iews , Acts 4. 12. ) ; no other way or means appointed by God for our Salvation . And here let us rest . 4. And to these I might add that other Debate about the extent of Christs Death ▪ whether he thereby intended an Universal Redemption . This we know it lately hath been ( I wish it may not still so be ) eagerly contended for by Arminius and his followers . And probably among other Texts of Scripture , they may call forth this for the maintaining of it , where it is said , That Christ Iesus came into the world to save sinners . Now such are all men , and therefore Christ came to save all . A needless contest . It is enough that he came , to save all such sinners as we have heard of , all truly penitent sinners ? In this we are all agreed ; and in this let us rest . In such a way , Let us not receive this Saying , this Doctrine ; not by way of doubtful Disputation . Much less ( in the 2d place ) so receive it as to abuse it to our own Destruction . So do some ( as I have hinted already ) and it is to be feared , not a few , who make use of this Doctrine , as a Pillow , to sleep securely upon in the bed of sin . Hearing that Christ Iesus came into the world to save sinners ; From hence they take liberty to continue in sin . Far be this from us . What shall we say then ? ( saith the Apostle ) shall we continue in sin that Grace may abound ? God forbid , Rom. 6. 1 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let it not be . Far be it from any of us , to give entertainment to such a thought ; thus Spider-like to suck Poyson from this sweetest Flower . This is the readiest way to shut us out from ever receiving any benefit from Christ , who ( as the Text saith ) came into the world to save sinners ; to save them ( as you have heard ) from their sins ; and that from the power , as well as from the guilt and punishment of them . They who are not Saved from the former of these , let them never look to be saved from the latter . In such wayes then , take we heed of receiving this Saying . But ( now to proceed in the Exhortation propounded ) Receive we it in all lawful and useful wayes , yielding it such acceptation as it is worthy of . Having heard it with the outward Ear , now receive we it into the inward Man , into our heads and hearts . Such entertainment we are ready to give to our welcome guests ; we account our best rooms mean enough for them ; we will not suffer them to stand without , or yet admit them only into the Hall , but receive them into the Parlour . Now , behold here the best Guest we can give entertainment to , the Lord Iesus , who came from Heaven upon the welcom est Errand , the procuring of our Salvation ! O suffer him not to stand without , as Iews , and Turks , Pagans and Infidels do ; who being professed enemies to Christ , will give no entertainment to Him ; or yet , as persons grosly & wilfully ignorant , who hear of Him , but regard not to know Him ; to know what he Was , what he hath Done , what he Suffered . Nor yet , think we it enough to let him into the Hall , the outward room of the Soul , which is the mode of meer formal Nominal Christians , who content themselves with a General and Superficial knowledge of this mystery of Godliness ; Let us receive him into the Penetralia , into our inwardmost rooms , setting open all the doors of our Souls , those everlasting doors ( as the Psalmist calls them ) Psal. 24. 7. doors of Eternitie , which is mystically to be understood of the Souls of the faithful . Set we open these Doors that the King of Glory may enter in ; Receiving Iesus Christ and this Doctrine concerning him , ( as I said ) into all the inwardmost rooms of our Souls , into our Understandings , Iudgments , Memories , Wills , Affections ; All which , This Saying is worthy of . 1. Into our Understandings , that we may have a right apprehension of the Doctrine of Christs Incarnation . A Doctrine necessary to be known by all that would have benefit by Him and by his Coming . Rest we not our selves contented then , with such a general knowledg as I spake of , to know that Christ is come into the world ; but seek after a clear and distinct knowledg of this mystery , to know what that Christ was , how he came , whence he came , whither he came , to what end he came , and for whose sake he came , and how he hath effected the work he came which about . 2. And understanding this , Labour to be throughly convinced of the truth hereof ; so receiving this Truth into our Iudgments looking upon it as a Faithful Saying , yielding a full and firm assent and consent unto it . Not entertaining any doubtful hesitations concerning it . All which our Apostle here maketh it his design to expectorate , and drive out of the hearts of Christians , holding forth this unto them as a most infallible Doctrine , laying it as a sure foundation , which they may safely build upon . And so do we , taking this for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Principle of our Religion , the truth whereof is not to be questioned ; Every of us labour thus to get our hearts established in the belief hereof . 3. Thus receiving it into our Understandings and Iudgments , Receive we it also into our Memories , lodging and laying it up there as a most precious Treasure of inestimable value , and singular use . Remember it , and make use of it as occasion shall be offered . Holding it forth as a Buckler , for the repelling of those fiery Darts , those Satanical Temptations , which he is ready to inject , for the disquieting and troubling the Souls of poor sinners with the apprehension of their sins , The Quantitie and Qualitie , the Multitude and Magnitude , the Number and Nature of them , which being let into the Soul without a Divine support , may be enough to sinck it into the Gulph of Desperation . Against all these , oppose we this faithful Saying ; Remember the Consolation it holdeth forth , That Iesus Christ came into the world to save sinners . A true Catholicon , a Soveraign Cordial , proper for what ever Faintings the Soul may be subject to . 4. Thus lodging it in our Memories , Receive we it also into our Wills and Affections , imbracing it , resting upon it , rejoycing in it , and being thankful for it . 1. Imbracing it , as the most acceptable , the most welcome Tidings that ever were brought unto the world . Had not Iesus Christ come into the world , better we had never come into it . Were it not for the Sun , what were the world but a Dungeon ? And were it not for this Sun of Righteousness , which is risen upon earth , we must have sate in darkness to all Eternitie . His coming is our reviving . Even as the coming of the Sun in the Spring time is unto Hearbs and Plants , which before were seemingly dead ; such is the coming of Jesus Christ unto us , who , without Him , were in a state of Death , really dead . How welcome then should the tidings hereof be unto us ? How ready should we receive this Doctrine ? O , were this Doctrine to be Preached to the Spirits in Prison , to the Divels and Damned Souls in Hell , That Jesus Christ was come to save them , how welcome would it be unto them ? And why not unto us , who , were it not for this Coming , should erelong be in their condition ? 2. And thus imbracing it , now rest upon it ; making it the sheat-Anchor of our Souls hope , riding by it in all storms , flying unto Iesus Christ , receiving him as our Saviour , clasping him in the arms of our Faith , resting upon him for Salvation . This is true justifying saving faith ; not barely to believe him , to believe that Christ is come into the world , but to believe in Him , and on Him. God so loved the world , that he gave his only begotten Son , that whosoever believeth on him , should not perish , Joh. 3. 16. He that believeth on him , is not condemned . Vers. 18. He that believeth on the Son hath everlasting life ; Vers. 36. Still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in eum , in him , on him . As for believing him , this is no more than the Divels do . I know thee who thou art , the Holy one of God , ( saith that unclean Spirit ) Mark 1. 24. Will we have any benefit by him , see that we believe on him ; receiving him as our Saviour , casting our Souls upon the all sufficiency of his Merit , there resting for the pardon of all our sins , and the Salvation of our Souls . 3. And thus resting upon him , now rejoyce in him , in this his Coming . Rejoyce greatly , O Daughter of Sion , shout for Ioy , O Daughter of Ierusalem , behold thy King cometh unto th●… he is Iust , and having Salvation , ( saith the Prophet Zacharie to the Church ) Zach. 9. 9. This coming of Christ in the Flesh is a matter of great Joy ( as you have heard . ) And so let it be entertained by us . Rejoyce we in this our King and Saviour . Rejoycing not with a carnal and sensual joy ( such as that joy is wherewith the memory of this great benefit is by some , and too many , celebrated at this Season of the year : ) but a spiritual joy , sutable to the benefit which he came to procure for us , which is spiritual and eternal Salvation . In the apprehension hereof , let all true Believers , who have received Christ into their hearts , exsult and rejoyce ; rejoycing in this their God and Saviour ( as Mary saith she did , Luke 1. 47. ) joyning in consort with that multitude which , attending upon him in his Coming to Ierusalem , cryed , saying , Hosannah to the Son of David , Blessed is he that cometh in the Name of the Lord , Hosannah in the Highest ! Mat. 21. 9. 4. And thus rejoycing in it , Be we thankful for it , really thankful ; studying how to express our gratitude for so great a Favour . Not by letting loose the raines to all kind of licentiousness ; which hath been , and I fear still is , the practice of too many , who at this Season of the year , take greater liberty to abuse the Creatures of God , and to waste , and mis-spend their precious time , in vain , if not sinful , Recreation●… and Disports , than at any other times ; as if the end of Christs coming had been , not to bind Satan , but to let him loose ; not to save sinners from their sins , but to indulge them in them . Not so ; but by endeavouring to walk answerably to so great a favour , so as becometh the redeemed of the Lord. All of us taking out and practising that Lesson , which our Apostle telleth us , this Grace of God teacheth us , Tit. 2. 11. The Grace of God which bringeth Salvation , hath appeared to all men , ( this saving Grace of God , in sending his Son upon this Errand , which hath now under the Gospel appeared to all men , not only Jews , but Gentiles ) teaching us , that , denying ungodliness and worldly lusts , we should live soberly , righteously , and godly in this present world . To this end it was , ( as you have heard ) That Christ came into the world to save sinners , to save them from their sins , from the power as well as from the guilt of them ; to redeem them from all iniquity ; Who gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , zealous of good works , ( as we have it ) Tit. 2. 14. that , being delivered out of the hands of all our enemies , ( our Spiritual enemies , Sin , Satan , Hell , Death ) we might serve him without fear , in holiness and righteousness , before him , all the dayes of our life , ( as Zacharias hath it in his Song ) Luk. 1. 74 , 75. And thus have I now done with the former part of the Text , the Doctrine as it is here both commended and propounded . Now pass we to the latter , the Application which the Apostle here maketh of this Doctrine to himself . 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 . ] The Second Part. Here have we that which my eye was chiefly 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 * ( 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 . Without this , the most saving Truths 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 , 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 , Of whom I am First . The First ? What then , was Paul the first 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 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 . 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 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 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 ; 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 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 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 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 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 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 , 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 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 with , and from his Heart . A hearty confession 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 , 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 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 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. 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 ? 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 . 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 , 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 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 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 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 , 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 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 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 considered ; and that , As by all of us , 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 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 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 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 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 take liberty a little to insist upon this so 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 sort whom I would have to take notice of this Doctrine ; meer Civil persons . 2. And to these , joyn we such vain-glorious 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 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 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 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 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 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 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 . 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 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 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. 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 . 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 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 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 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 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 . 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 . 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 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 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 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 ) 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 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 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 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. 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 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 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 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 Censurer of his own Sins . An Observation , which ( as you see ) , is Tripartite , made up of three distinct Branches ; every of 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 . 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 . 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 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 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 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 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 ( 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 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 ) 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 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 have many secret inordinate lusts , which , 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 instance than this in the Text. This blessed Apostle , he was much exercised and taken up , not onely with the Remembrance of 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 , 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 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 , 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 sinner hath been pricked at his heart : As is said of those new Converts , Acts 2. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They were pricked in their 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 of a truly Gracious Soul , a true Penitent 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 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 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 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. 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 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 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 ) 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 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 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 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 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 . A Fourth sort there are , who do , it may 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 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 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 , 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 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 , they cannot be Blotted out , they cannot be Forgotten . 1. In Gods Book : As David saith of the 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 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 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 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 ( 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 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 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 , 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 ? Q. But when , when ? saith the prophane 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 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 , 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 . 3. But if not so , if the Book of Conscience 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 , 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 , 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 their sins aright ; and such as have remembred them , and repented of them . Begin with the former . 1. Secure and impenitent sinners , such , whose Consciences were never yet throughly 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 , 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 , 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 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 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 . 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 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 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 reflect upon their sins , that they may get the pardon of them Sealed . 4thly , and lastly , Remember them , that 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 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 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 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 ▪ 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 , 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 , 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 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 . 2dly . As it will be of great Use to make 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 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 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 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 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 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 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 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 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 ; so then , more especially , when God calleth , 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 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 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. ) ; 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 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 . And it cannot be otherwise : Their hearts ( 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 . 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 , 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 , 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 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 ; 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 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 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 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 to acknowledge their Sinnes . And that ( as I said ) sometimes Secretly , sometimes Openly . 1. Secretly , or Privately , either unto the 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 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 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 . And as they will be ready to do this secretly and privately , so also openly and publiquely . And that 1. In a Regular way , if called thereunto , 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 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 of the hearers of Iohn the Baptist , how they were baptised of him , confessing their sinnes , Mat. 3. 6. Being convinced of their sinnes , 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 . 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 David , Solomon , Paul. Take we these three Instances . All of them being persons of Eminencie , two of them Kings , the other an Apostle ; yet , see how forward they were 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 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 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. 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 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 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 , 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 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 . 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 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 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 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 . 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 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 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 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 . The acknowledgment of the true Penitent sinner is ( first ) Voluntary , and Free. 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 , 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 and full . Such is not the Hypocrites confession . If he be drawn to an acknowledgement of his sinnes , yet therein you shall 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 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 ▪ 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 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. 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 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 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 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 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 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 , 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 are the acknowledgements of the True Penitent , attended , and accompanyed with Sorrow and Shame . With sorrow ; I will declare 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 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 ▪ 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 . 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 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 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 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 . 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 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 , 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 . 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 greater height of impiety , than is to be found in the Devils Kingdom , in Hell it self . There , those damned Souls , they complaine 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 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 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 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. 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 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 , 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 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 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 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 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 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 . 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 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 , 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 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 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 to do it unto Men. 1st . Privately , whether to the Ministers of God or others . Confess your sinnes one to another , ( saith Saint Iames , Jam. 5. 16. ) that is ( say some ) , to those Elders which were to be sent for , of 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 , and Openly ; whether it be in a regular way , if justly required so to do by Lawful Authority ; or in a Spontaneous and Voluntary 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 in the Text fore-cited requires Achan to do ) ; the glory of his Iustice , acknowledging him to be Just , and Righteous , 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 . 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 . 3. And again ( thirdly ) , This let them 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 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 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 , 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 through-discovery 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 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 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 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 , and so by that means , brings him to that Confession which there he made , 2 Sam. 12. 3dly . Being convinced of sinne , then ( in 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 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 , to free and ingenuous confessions , and acknowledgments . 5thly . In the fifth and last place , seek we 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 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 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 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 Muster-role 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 , 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 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 , 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 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 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 ? 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 , 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 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. 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 he is to what ever is good , how pro●…e to all manner of evil . And as he knoweth his own heart , better 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 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 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 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 . 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 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 penitent sinners should have such apprehensions 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 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 , 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 themselves ; and that whilest in the 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 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 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. 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 ) 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 purpose . I shall instance in three or four of the most usual . 1. Though they be sinners , and have their 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 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 , 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 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 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. 4. A fourth and a last Plea , ( to name no more ) is , They have fallen , and fallen foully , but they could not help it , being over-powered 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 , 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 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 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. 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 spare not to excercise our severity . Not that I would have Christians to be 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 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 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 . Again , this is the way to ease our selves 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 , 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 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 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 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 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 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 ; 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 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 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 , 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 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 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 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 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 . 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 , 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 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 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 ) 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 . FINIS . READER , THere is lately Printed , an Exposition on the Parable of the Rich Fool , Luk. 12. 16 , 22. By Mr. Nehemiah Rogers . The same Author that formerly hath written upon the Parable of the Lost-Son , Lost-Sheep , and Lost-Groat , Luk. 15. Also , upon the Parable of the Creditor and Debtor , Luk. 7. And on the Parable of the Samaritane , Luk. 10. And , on the Parable of the Friend at Mid-Night , Luk. 11. And , on the Parable of the Figg-Tree , Luk. 13. All which are to be sold by George Sawbridge , at the Bible on Ludgate-Hill , 1662. ERRATA . PAge 43. line 12. for It is , read Is it . P. 45. l. 32. for the work he came which about , r. the work which he came about . Notes, typically marginal, from the original text Notes for div A29523-e940 December 29. 1661. Parts of the Text Doctrine . Application . The D●… ctrine Commended Praefati●… haec nobi●… sit insta●… Buccin●… son●…ntis ad publicandum gratiae Christi pr●…conium . Calv. Com. 〈◊〉 Text. 1. From the Veritie of it . The Doctrine of the Gospel , the word of Truth . Compased about with a cloud of witneses . From the Dignity of it Quin potius in illorum cordibus ●…rat durities , non in sermone . Calv. Com. in loc . 1. The Doctrine of the Gospel worthy of Acceptation . Groecum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat non tantum acceptionem vel acceptationem , sed & approbationem , Corn a Lapide in Text. 2. Worthy of All Accep●…ation 1. To be received by all Men. 2. By all means . Estius Com. in Text. Into the Ear , worthy to be heard . * Into the Head worthy to be studied and believed . Cabala Heb●…aice idem est quod Acceptio i. e. accepta Doctrina & traditio a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Kibbet i. e. accepit , &c. Corn. a lapide in Text. q. d. Iudaei jactant suam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Traditionem & Cabalam , sed nugosam et fabulosam ▪ ego veram et certam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Traditionem & Cabalam a Christo ipso acceptam , v●…bis trado , &c. a Lap. ibid. Into the Heart worthy to be entertained , with Ioy. With Gratitude Application . Divided into 2. Conclusions . Christs Iourny Errand . Christs Iourny , touching which , 4 particulars opened . Q. 1. Who it was that came . Q. 2. How he came . Q. 3. From whence he came . Q. 4. Whither he came . 2. Christs Errand . For what he came : to be a Saviour . For whom he came to save Sinners . Some greater sinners than others . Christ came to save the greatest of Penitent sinners . Use 1. By way of Information : 4. Doctrines deduced 1. Touching the two natures in Christ. [ In mundum venit ] exprimi●… duplicem naturam , sc. Divinitatis , in qua erat antequam in mundo appareret ; & Humanitatis , in qua apparuit : Aquin. Com. in Text. 2. The invalidity of the Law. Contra Iudaeos , significat Legem , & Legis caeremonias inefficaces esse ad salutem ; illam enim attulit Christus , Corn. a Lapide Com. in Text. 3. The hainous nature of sin . Hine discimus enormitatem peccati . Idem ibid. Augustine Serm. 9. de verbis Apostoli . Cum audis Christum venisse in hunc mundum ut peccatores salvos faceret , noli dormire in dulci strato peccati , sed audi Paulum dicentem , Surge qui dermis , & illuminabit te Christus . Ibid. 4. The wonderful Grace of God to mankind . 1. The Grace of God the Father in sending of Christ. Grotius Annot. in 1 Tim. 1. 1 Set forth in 3 Particulars . 1. The Person sent , his Son. 2. For whom he was sent : for sinners . 3. The benefit to be procured by Him , Salvation . 2. The Grace of God the Son , in coming upon such an Errand . Homines desperate aegrotabant , & ipsa agritudine quia mentes perdiderant , etiam medicum caedebant : Ille autem etiam cum occideretur medicus erat , &c. August . ubi supra . Use 2. Consolation to all , and only Penitent Sinners . Penitent sinners to apply this Doctrine to themselves . And only they . This Salvation not to be rejected , or neglected . Use 2. Exhortation . Receive we this Doctrine . Receiving it by all lawful and useful wayes . Some wayes not such : wherein this Doctrine is not to 〈◊〉 recei●… 4. Needless and useless Questions touching Christs coming . 1. touching the time of his coming . Scaliger de emend Temp. * Bishop Halls Letter concerning the Feast of the Nati●…itie . 2. Whether if man had not sinned , Christ should have come . a ) Aquin. Sum. p. 3. Q. ●… A. ●… . 3 ( b ) Calv. Instit. lib. 2. cap. 12. * Cessante sine principali , cessat eff●…cius . C. a Lapid . in Text. Nulla causa fuit ve●… Christo Domino , nisi , percatores salvos facere . August . de verbis Apost . Serm. 9. Si homo non periisset , filius hominis non venisset . Ibid. Serm. 6. * Haec Quaestio non est magnae authoritatis , quia Deus ordinavit fienda secundum quod res fienda crant . Aquinas in Text. 3. Whether his Coming was Necessary . 4. whether he intended an universal Redemption . 2. Not so , as to abuse it . This Doctrine how to be received . 1. Into the Understanding , having a clear knowledg of it . 2. Into the Judgment firmly believing it . 3. Into the Memorie , remembring it . Proinde quoties nobis i●… mentem veniet ulla de peccatorum remissione dubitatio , hoc velut clypeo fortiter eam repellere discamus . Calvin . Com. in Text. 4. Into the Will and affections 1. Imbracing it . 2. Resting upon it . 3. Rejoyceing in it . 4. Being truly thankful for it . Part 2d . Pauls particular Application of this general Doctrine to himself . * 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. Reas. Application maketh saving Truths effectual . Applic. Paul , the first of sinners . Q. How said so to be . A. An Heretical Dream . Hic dicit Haereticus , quod anima Adae fuit in Paulo , & transivit de corpore in corpus . Aquin. Expos. in Text. A. 2. Paul the first , that is the greatest of sinners . * Quid ergo est primus ? antecedens omnes , non tempore , sed magnitudine August . in Psalm . 70. Q. How Paul saith this of himself . A. Hespeaks Hyperbolically out of his great Humility . Dictum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex summa modestia : Grotius Annot. in Text. Hoc dicit ex humilitate . Aquin. Obs. Christians to think & speak meanly of themselves . Christians to prefer others before themselves . Paul not speaking otherwise of himself than he thought . Christians to beware of such Complements . Veram hic non 〈◊〉 quam humilem confessionem edere voluit , Atque ex intimo cordis sensu depromptam . Calvin . Com. in Text. Q. Paul was now an eminent Saint . A. He speaks of what he had been before his Conversion . Q. Paul , before his Conversion was morally righteous . A. He was then a friend to the Law , but an enemy to the Gospel . August . de verbis Apostoli . Serm. 9. Obs. No sin like obstinate Infidelity . His verbis admonemur quam grave sit apud D●…um , & ●…rox crim●… , Infidelita●… : p●…sertim ubi acce●…t ●…bstinatio & saeviendi rabies . Calvin . Com. in Text. Applic. Persons in some degree guilty of this sin . 1. Meer civil Persons , resting in their moral righteousness . A mans own Righteousness a sandy foundation . Too many hearkning more to Moses , than to Christ. 2. Vain-glorious Hypocrites . Inde colligere promptum est , quid valeant coram Deo omnes hypocritarum pomp●… , dum contumaciter Christo resistunt . Calvin . Com. in Text. 3. Enemies to Christ , persecuting Him , and His. Q. Paul sinned ignorantly A. Ignorance though it may extenuate the sin , yet it doth not acquit the sinner . Applic. Sin not to be palliated under pretence of Ignorance . Q. Were there not others as great , or greater Sinners than Paul Ans. 1. Pauls sin more general than theirs . Videtu●… quod Judas fuit major . Sed quidam dicunt , quod peccatum Pauli generalius fuit , quia contra totam Ecclesiam . Aquin. in Text. Sed hoc nihil est , quia Paulus in Incredul●…tate , & multi Judaei persequebuntur ex Malitia . Ibid. A. 2. Paul the chief of Saved sinners . Maximu●… inter peccatores salvatos . Ibid. A. 3. Paul the chief of sinners in his own apprehension . 1. Being best acquainted with him●…elf . The greatness of Pauls sins set off by the greatness of Gods Mercy shown to him . 2. Paul felt his own sins . 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. Obs. General Observation . Divided into 3. Branches . 1. Branch The penitent sinner , a frequent Remembrancer of his own sins Obj. Not only in time of distress . A. But in the most quiet condition . Obj. Not only such as have been scandalous sinners . A. Few but have fallen into some such sins . All have a body of sin in them . Many inordinate lusts working inwardly All these Paul remembred . Reas. 1. The Penitent sinner hath his Eyes opened . 2. His Conscience awakened . 3. His Heart pricked . Use 1. By way of Conviction , divers discovered to be no true Penitents . 1. Such whose Consciences were never awakened 2. Such as seek to lull their Consciences a●… sleep again . 1. Shunning all means that might awaken them . 2. Using means to put their sins out of their remembrance . 3. Such as having been awakened are fallen asleep again . 4. Such as remember their sins , but seldom , and then against their wills . 5. Such as remember them but are not humbled for them . A word to awaken secure sinners . 1. Their sins are registred in two Books . 1. In Gods book , the book of his Remembrance . 2. In their own book , the book of Conscience . ●… . Both these Books shall be opened . 1. Gods Book . 2. The book of Conscience . Q. When these Books shall be opened . 1. It may be in this life , in time of Prosperity . 2. In time of Affliction , at the hour of Death . 3. At the day of Judgement . Use 2. Exhortation , exciting to the remembrance of Sinne. Directed to two sorts of Persons . 1. Secure Sinners . Motive 1. This is the only way to have sins forgotten . Caution 1 See that it be a right remembrance . Motive 2. The only way to prevent everlasting Confusion . Caution 2 This to be done speedily . Direct . 1. Begg it of God , that he would bring our sins to our remembrance . Direct . 2. Wait upon him in the Ministry of his Word . 2. Penitent sinners excited to a frequent remembrance of their sins . Two Questions resolved . Q. 1 ▪ Wherefore a penitent sinner should do this ? A. For the making sure his Repentance . 2. For the renewing and increasing of it . The Remembrance of sin , though bitter , maketh way for sweet joy . 3. To get assurance of the pardon of them . 4. To get them throughly healed . Q. 2. What benefit redoundeth from this practice . A foursold Benefit . 1. To make and keep the Soul humble . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rebellionis meae , Montan. Transgressionis meae . V. L. 2. To make Men thankful . 3. To make them watchful over themselves . 4. To make them pittiful towards others . Caution . Christians not to pore too much upon their sins so as to give way to inordinate dejections . Sins to be remembred in a special way , at special times . Ian. 22. 1661. A day of Solemn Humiliation . 2. Branch . The Pe nitent sinner forward in acknowledging his own Sinnes . Reas. 1 ▪ His Heart is full with the sense of Sinne. Reas. 2. The Bed of Sin is broken in him . Two Questions resolved . Q. 1. To whom is he so ready to make this acknowledgement . 1. Unto God Both publickly and privately . ●… 2. Unto men 1. Secretly , or Privately . 2. Openly and Publickly . 1. In a Regular way . 2. In a spontaneous way . Upon their Conversion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est aperta & clara voce Conliteri : Paraeus ad loc ▪ Declarat palam profiteri . Beza . Ever after . Three Eminent Confessours . David . Solomon . Paul. Q. whether all Christians be bound to follow these Paterns . A. 1. In some cases they are , as where the sins have been open . peccantes intellige cum publico offendiculo . Beza . Gr. Annot. in loc . 2. Where Gods glory ▪ & the publick good require it . A. 2. Penitent sinners , though bound , yet ready to make open confessions . Q. 2. What kind of acknowledgement it is that the Penitent sinner maketh . A. Five Properties of a true acknowledgement . 1. It is Voluntary , and Free. 2. Ingenuous , and Full. ●… . Particular . A good Confession made in general words , but with reference to particular sins . 4. Cordial and Affectionate . True Confession accompanyed with Sorrow & Shame With a serious purpose of forsaking the sin confessed . 5. Filial . Use 1. By way of Conviction . Many discovered to be no true Penitents not being true Confessours . 1. Such as were never convinced of sin . 2. Such as being convin ced , will not be brought to confess . Not unto God. Much less to Men. 3. Such as confess , but not truly . False Confession tried by a five-fold Touchstone . They are not voluntary , but extorted . Not ingenuous , but partial . Only general . Verbal , and formal . In a despairing way . 4. Such as in stead of Confessing , make Profession of their sins , boasting in them . Damned Souls , far from such boasting . Use. 2. All Exhorted , to be such Confessours as Paul was 1. Confessing unto God. Auricular Confession not necessary . See that it be a right Confession suiting with that fivefold Property . Voluntary . Ingenuous . Particular . Cordial . Filial . Motive . This the only and sure way to obt●…in Mercy . This , the ready & only way to ea●…e the heart 2. Confesse unto Men. Privately Openly . Scandalous sinners , to make open Confession . That they may give glory to God. Take shame to themselves . Give Satisfaction to those , whom they have offended or in dangered . Herein to deal sincerely ●…ir . 1. Get a general knowledg of sinne . 2. A particular Conviction . 3. Compunction and Contrition . 4. Some apprehension of Mercy . 5. Begg from God , his free Spirit . Branch 3. The Penitent sinner , a severe Censurer of himself . Quest. Resp. 1. . He is best acquainted with himself . With his own Hea●…t . With his own li●…e . The pe nitent sinner weigheth his own sins . Resp. 2. He feeleth them Resp. 3. His heart is tender ▪ Resp. 4. He hath tasted of Mercy . Use 1. By way of Conviction , divers ●…ensured to be no true penitents . 1. Such as are ●…tterers of themselves , whilest they are censorious of others . 2. Such as are sparing in their censuring of themselves . Diverse Pleas made use of by such , for the extenuating of their sinnes . 1. Others greater sinners than they . 2. They are but as others . 3. They have sinned through infirmity 4. They could not resist Sarans Temptations . Paul , sar from making use of any such Pleas. Use. 2. Exhortation . Let all Christians , be such self censurers of themselves . Yet , not being rash , or over-rigid in these censures . Mot. 1. This the way to prevent God's Censures . Mot. 2. To ease the Soul of the burden of sinne ; and to procure the pardon of it . Directions . These words looked upon in reference to the former . Obser. The Doctrine of Salvation by Christ , to be particularly applied . Resp. 1. This is true justifying saith . 2. Hereby a Christian liveth upon earth . 3. Hereby he shall live here after . Use 1. The Doctrine of the Church of Rome confuted Use 2. Christians to bring home Christ , with his Merits to themselves . Q. How Christians may know that Christ came to save them A. By being truly Penitent Sinners . Let not such Despair of Mercy , though the chief of Sinners .