Works Volume 4, Part 2 – Title page 7

Works Volume 4 · Part 2 – Title page 7

p. 687Pars Secunda.

SERMON XIX.

1 TIM. I.15.

Of whom I am the chief.

IN all Humane Writings and Learning, there is a kind of poverty and emptineſs, which makes them, when they are beheld by a Judicious Reader, look ſtarved and Creſt-faln; their Speeches are rather puft up than fill'd, they have a kind of boaſting and oſtentation in them, and promiſe more ſubſtance and matter to the Ear, than they are able to perform really to the underſtanding: whence it falls out, that we are more affected with them at the firſt hearing, and, if the Orator be clear in his expreſſion, we underſtand as much at the firſt recital, as we are able to do at the hundredth repetition. But there is a kind of Excellency in the Scripture, a kind of foreign, or ſublimity above all other Writings in the World. The reading of every Section of it, leaves a ſting in the mind, and a perpetual conceit of a ſtill imperfect underſtanding of it. An intelligent man at every view finds in it a freſh myſtery, and ſtill perceives that there is ſomewhat beyond, not yet attain'd to: like men digging in Mines, the deeper he dives he finds the greateſt treaſure, and meets with that under ground, which looking on the outward turf, or ſurface, he never imagined to have been there. This I obſerve unto you, to ſhew you the riches both of all, and eſpecially of this Scripture, whereinto the deeper I dig, the more Ore I find: and having already beſtowed one hour in the diſcuſſing of it; without any violence, or wreſting, or wire-drawing, find plenty of new materials.

We have already handled the Words at large in one conſideration, as they are a profeſſion of Paul himſelf; I will not repeat you the particular occurrents. We now without any more delay of Preface, come to the ſecond conſideration of them, as they are ſpoken by Paul reſpectively to us, i. e. as they are preſcribed us for a form of confeſſing the eſtate, and applying the Salvation of Sinners unto our ſelves, teaching each of us for a cloſe of our Faith and Devotion, to confeſs, Of all, &c.

Where firſt, the cadence, or manner how Paul falls into theſe words, is worthy to be both obſerved and imitated: the chief and whole buſineſs of this Verſe being the truth, the acceptable truth of Chriſts Incarnation, with the end of it, the ſaving of ſinners; He can no ſooner name this word ſinners, but his exceeding melting tenderneſs abruptly falls off, and ſubſumes, Of all ſinners, &c. If there be any thing that concerns Sinners, I am ſure I have my part in that, for of that number I am the chief. The note by the way briefly is, that a tender conſcience never hears of the name of ſinner, but ſtraight applies it to it ſelf. It is noted by Ariſtotle, the Maſter of Humane Learning, that that Rhetorick was very thin and unprofitable, very poor and like to do little good upon mens affections, which inſiſted on general matters, and deſcended not to particulars;foreign as if one ſhould Diſcourſe of ſin in general, and Sinners, without reference to this or that particular ſin or Sinner;foreign and the reaſon of his note was, becauſe men are not moved or ſtirred with this Eloquence. The intemperate perſon could hear a declamation againſt Vice, and never be affected with it, unleſs it ſtooped to take notice of his particular enormities; and ſo it is with other Criminals. This reaſon of his, was grounded upon the obdurateneſs of mens hearts, which would think that nothing concerned them, but what was framed againſt the individual Offender, all ſuch being as dull and unapt to underſtand any thing, that being applied might move or prick them, as men are to take notice of a common national judgment, which we never duly weigh, till we ſmart under it in particular. This ſenſeleſsneſs may alſo ſeem to have been amongſt St. Paul's Corinthians, which made him uſe Ariſtotles counſel, in driving his Speech home to their private perſons, 1 Cor. vi. Where telling them,Ver. 10.11. that neither Fornicators nor Idolaters, and the like, ſhall inherit the Kingdom of God; for fear they ſhould not be ſo tender-conſcienced, as of their own accords to apply theſe ſins to themſelves, and read themſelves guilty in that glaſs; he is fain to ſupply that office, and plainly tell them, what otherwiſe perhaps they would not have conceived, and ſuch were ſome of you, ver. 11. This ſenſeleſs hard-heartedneſs or backwardneſs in applying the either commands or threatnings of the Law to ones ſelf, is by the Apoſtle called, foreign, which we ordinarily tranſlate a reprobate mind, but may be brought to ſignify a mind without judgment, that hath no faculty of diſcerning, that cannot in a general threatning, obſerve ſomething that may concern the danger of his particular ſtate: or as it may be rendred, a mind without ſenſe, not apprehenſive of thoſe things which are manifeſtly propoſed to them, like thoſe walking Idols deſcribed by the Pſalmiſt, Pſa. cx….Ps 10Eyes have they and ſee not, Ears and hear not, Noſes and ſmell not, only beautiful Carcaſſes of Chriſtians, which have nothing but their ſhape and motion to perſwade you that they live: unleſs we add this moſt unhappy ſymptom, which indicates a ſtate more wretched far than Death it ſelf, that there is ſtrength and vigour to oppoſe recovery, that amidſt Death there yet ſurvives a hatred, and antipathy to Life. In ſuch a Soul as this, there is a perpetual p. 688re-action, an impatience of the preſence of any thing which may traſh, incumber, or oppreſs it: a judgment or denunciation is but caſt away upon it, it ſhall be ſure to return unprofitably, and neither move nor mend it. This hath been, and much more might be obſerved to you, of the carriage of the hard, ſtupid heart, toward either Scripture or Preacher, to the plain opening of this point; for you ſhall more clearly underſtand the tender heart, by obſerving the obdurate, and learn to be affected aright with Gods Law or puniſhments, by knowing and hating the oppoſite ſtubborn ſenſeleſsneſs. Now in brief, this tender heart in the diſcovery of a ſin, or denunciation of a judgment, needs not a particular, Thou art the man] to bring it home to his perſon: The more wide, and general the propoſal is, the more directly and effectually is this ſtrucken with it. In a common Satyre or Declamation againſt ſin in general, it hath a ſudden art of Logick, to anatomize and branch this ſin in general, into all its parts; and then to lay each of them to its own charge; it hath a skill of making every paſſage in the Scripture, a glaſs to eſpy ſome of her deformities in, and cannot ſo much as mention that ordinary name of ſin or Sinner, without an extraordinary affection, and unrequired accuſation of it ſelf. Of all ſinners, &c. The plain reaſon of this effect in the tender heart is, firſt, becauſe it is tender. The ſoft and accurate parts of a mans body, do ſuffer without re-action, i. e. do yield at the appearance of an Enemy, and not any way put forward to repell him. Theſe being fixt on by a Bee, or the like, are eaſily penetrated by the ſting, and are ſo far from reſiſting of it, that they do in a manner draw it to them, and by their free reception allure it to enter ſo far, that the owner can ſeldom ever recover it back again. Whereas on a dead Carkaſe, a thick or callous member of the body, a Bee may fix and not forfeit her ſting. So doth a tender heart never reſiſt or defend it ſelf againſt a ſtroke, but attenuates its ſelf, layes wide open its pores; to facilitate its entrance; ſeems to woo a threatning, to prick, and ſting, and wound it ſharply, as if it rejoyced in, and did even court thoſe torments, which the ſenſe of ſin or judgment thus produced.

Again, a tender heart ordinarily meets with more blows, more oppreſſions than any other: its very paſſiveneſs provokes every ones malice; the fly and duſt, as if it were by a kind of natural inſtinct, drive directly at the Eye, and no member about you ſhall be oftener rubb'd or diſorder'd, than that which is raw or diſtempered; the reaſon being, becauſe that which is not worthy notice to another part, is an affliction to this, and a mote which the hand obſerves not, will torment the eye. So is it with the Conſcience, whoſe tenderneſs doth tempt every piece of Scripture to afflict it, and is more incumbred with the leaſt atome of ſin or threat, than the more hardned ſinner is with a beam or Mountain.

Thirdly, One that hath any ſolemn buſineſs to do, will not paſs by any opportunity of means, which may advantage him in it. One that hath a ſearch to make, will not ſlip any evidence which may concur to the helping of his diſcovery; one that hath any Treatiſe to write, will be ready to apply any thing that ever he reads, to his Theme or purpoſe. Now the ſearch, the diſcourſe, the whole imployment of a tender heart, is the enquiry after the multitude of its ſins, and in ſumm, the aggravation of each particular guilt, in and againſt it ſelf, that ſo having ſufficiently loaded it ſelf, and being tyred with the weight and burthen of its ſins, it may in ſome meaſure perform the condition which Chriſt requires of them which come to him, and be prepared to receive that eaſe, which Chriſt hath promiſed to the weary and heavy laden. Mat. xi.26.Matt 11:26So then if the tender Conſcience doth never repell, or reverberate any mention of ſin, but doth draw out the ſting of it to its length; if it be much affected with the leaſt atome of ſin, and therefore meets with frequent diſorders; if laſtly, it make its imployment to gather out of all the Scripture, thoſe places which may advantage her in the ſight and ſenſe of her ſins: then certainly doth ſhe never hear of the name of ſinner, but ſtraight ſhe applies it to her ſelf, which was the point we undertook to ſhew.

The direct uſe of this Propoſition is for a foreign, or judgment of our eſtate. 'Tis obſerved in the body, that the reſt of the ſenſes may be diſtempered, and loſt without impairing of it, but only the touch cannot, which therefore they call the ſenſe of life, becauſe that part or body which is deprived of feeling, is alſo at Deaths Door, and hath no more life in it, than it hath reliques of this ſenſe. So is it alſo in ſpiritual matters: of all other ſymptomes this of ſenſeleſneſs is moſt dangerous, and as the Greek Phyſicians are wont to ſay of a deſperate Diſeaſe, foreign, very very mortal. This feeling tenderneſs is neceſſary to the life of grace, and is an inſeparable both effect and argument of it. Wherefore I ſay, for the judgment of your ſelves, obſerve how every piece of Scripture works upon you. If you can paſs over a Catalogue of ſins and judgments▪ without any regret, or reluctancy, if you can read Sodom and Gomorrha, Babylon and the Harlot Jeruſalem, and not be affected with their ſtories, if thou canſt be the Auditor of other mens faults, without any ſenſe or griping of thine own, if the name of ſin or Sinner be unto thee but as a Jeſt or Fable, not worthy thy ſerious notice; then, fear thy affections want of that temper, which the ſoftning ſpirit is wont to beſtow where it reſts, and accordingly, as thou findeſt this tenderneſs increaſing or waining in thee, either give thanks or pray: either give thanks for the plenty of that ſpirit which thou enjoyeſt, or in the ſenſe of thy wants importune it, that God will give us ſoftned relenting hearts, that the recital of other mens ſins may move us, other mens judgments may ſtrike us, other mens repentance melt us with a ſenſe, with a confeſſion, with a contrition of our own. But above all, O Holy Spirit, from hardneſs of heart, from an undiſcerning, reprobate ſpirit, from a contempt, nay neglect, a not obſerving of thy Word, as from the danger of Hell, Good Lord deliver us.

And thus much of this point, of this effect of a tender heart, noted to you out of the cadence of the words. I now come to obſerve ſomewhat more real out of the main of the words themſelves, Of whom, &c. We find not our Apoſtle here complementing with himſelf, either exc…ſing or attenuating his guilt, but as it were glorying in the meaſure of his ſins, ſtriving for preeminence above all other Sinners, challenging it as his right, and as eager upon the preferment, as his Fellow-Labourer Peter his Succeſſor for a Primacy (as he profeſſes) of all Biſhops, yea the whole Church; ſo our Apoſtle here, Of all ſinners I am the chief. The note briefly is this, That every one is to aggravate the meaſure and number of his ſins againſt himſelf, and as near as he can, obſerve how his guilt exceedeth p. 689other mens. This was S. Pauls practice, and our pattern, not to be gazed on but followed, not to be diſcuſt, but imitated. In the Diſcourſe whereof I ſhall not labour to prove you the neceſſity of this practice, which yet I might do out of Davids Example in his penitential Pſalms, eſpecially 51. out of Nehemiahs Confeſſion, and the like; but taking this as ſuppoſed, I ſhall rather mix doctrine, and reaſon, and uſe, altogether, in preſcribing ſome forms of aggravating our ſelves to our ſelves; yet not deſcending to a particular diſſection of ſin into all its parts, but dealing only on general heads, equally appliable to all men, briefly reducible to theſe two, 1. Original ſin, or the ſin of our nature, of which we are all equally guilty; 2. Perſonal ſin, grounded in and terminated to each mans perſon.

For Original ſin, it is the Fathers complaint, and ought more juſtly to be ours of theſe times, that there is no reckoning made of it, 'tis ſeldom thought worthy to ſupply a ſerious place in our humiliation; 'tis mentioned only for faſhions ſake, and as it were to ſtop Gods mouth, and to give him ſatisfaction, or palliate the guilt of our wilful Rebellions; not on any real apprehenſion, that its cure and remedy in Baptiſm is a conſiderable benefit, or the remanent weakneſs (after the killing venome is abated) were more than a trivial diſadvantage. So that we have a kind of need o… original clearneſs of underſtanding, to judge of the foulneſs of original ſin, and we cannot ſufficiently conceive our loſs, without ſome recovery of thoſe very faculties we forfeited in it. But that we may not be wilfully blind in a matter that ſo imports us, that we may underſtand ſomewhat of the nature and dangerous condition of this ſin, you muſt conceive Adam, wh… committed this firſt ſin, in a double reſpect, either as one particular man, or as containing in his Loyns the whole nature of man, all mankind, which ſhould ever come from him. Adams particular ſin, i. e. his perſonal diſobedience is wonderfully aggravated by the Fathers, 1. From his original juſtice, Aug. de Civ. 21.12.which God had beſtowed on him; 2. From the near familiarity with God, which he injoyed, and then loſt; 3. From the perpetual bleſt eſtate, which had it not been for this diſobedience, he might for ever have lived in; 4. From the purity and integrity of his Will, which was then void of all ſinful deſire,Ib. l. 14. c. 12. which otherwiſe might have tempted to this diſobedience; 5. From the eaſineſs of both remembring and obſerving the Commandment, it being a ſhort prohibition, and only to abſtain from one Tree, where there was ſuch plenty beſides; 6. From the nature and circumſtances of the offence, by which the Fathers do refer it to all manner of hainous ſins,Vid. Leon. p. 143. making it to contain a breach of almoſt each moral Law, all which were then written in the tables of his heart, and therefore concluding it to be an aggregate or mixture of all thoſe ſins which we have ſince ſo reiterated, and ſo many times ſinn'd over. So then this perſonal ſin of Adam was of no mean ſize, not to be reckoned of as an every dayes offence, as an ordinary breach, or the meer eating of an apple. In the next place, as Adam was no private perſon, but the whole humane nature, ſo this ſin is to be conſidered either in the root, or in the fruit, in its ſelf, or in its effects. In its ſelf, ſo all mankind, and every particular man, is, and in that name muſt humble himſelf as concerned in the eating of that fruit, which only Adams teeth did faſten on; is to deem himſelf bound to be humbled for that pride, that curioſity, that diſobedience, or whatſoever ſin elſe can be contained in that firſt great tranſgreſſion; and count you this nothing, to have a ſhare in ſuch a ſin, which contains ſuch a multitude of Rebellions? 'Tis not a ſlight, perfunctory humiliation that can expiate, not a ſmall labour that can deſtroy this monſter which is ſo rich in heads, each to be cut off by the work of a ſeveral repentance. Now in the laſt place, as this ſin of all mankind in Adam is conſidered in its effects, ſo it becomes to us a body of ſin and death, a natural diſorder of the whole man, an hoſtility and enmity of the fleſh againſt the ſpirit, and the parent of all ſin in us, as may appear Rom. vii. and Jam. 1.14. Which that you may have a more compleat underſtanding of, conſider it as it is ordinarily ſet down, conſiſting of three parts, 1. A natural defect, 2. A moral affection, 3. A legal guilt, i. e. a guiltineſs of the breach of the Law; for theſe three (whatſoever you may think of them) are all parts of that ſin of our nature, which is in, and is to be imputed to us, called ordinarily original ſin in us, to diſtinguiſh it from that firſt act committed by Adam, of which this is an effect. And firſt, that natural defect is a total loſs, and privation of that primitive juſtice, holineſs and obedience, which God had furniſht the Creature withal; a diſorder of all the powers of the Soul, a darkneſs of the underſtanding, a perverſeneſs of the will, a debility, weakneſs, and decay of all the ſenſes, and in ſumm, a poverty and deſtruction, and almoſt a nothingneſs of all the powers of Soul and Body. And how ought we to lament this loſs with all the veins of our heart? to labour for ſome new ſtrain of expreſſing our ſorrow, and in fine, to petition that rich grace, which may build up all theſe ruines? to pray to God that his Chriſt may purchaſe and beſtow on us new abilities? that the ſecond Adam may furniſh us with more durable powers and laſting graces, than we had, but forfeited in the firſt? The following part of this ſin of our nature, viz. A moral evil affection, is word for word mentioned, Rom. vii.5.Rom. vii.5.Rom 7:5 For there the Greek words, foreign, ordinarily tranſlated motions of ſins, and in the margin the paſſions of ſins, are more ſignificantly to be rendred affections of ſins, i. e. by an uſual figure,foreign Sub. p…o Adjun. ſinful affections. That you may the better obſerve the encumbrances of this branch of this ſin, which doth ſo over ſhadow the whole man, and ſo fence him from the beams and light of the ſpiritual inviſible Sun, I am to tell you that the very Heathen that lived without the knowledge of God, had no converſation with, and ſo no inſtruction from the Bible in this matter, that theſe very Heathens I ſay, had a ſenſe of this part of original ſin, to wit, of theſe evil moral luſts and affections, which they felt in themſelves, though they knew not whence they ſprang.Iambl. Protrept. p. 102. c. 17. Hence is it that a Greek Philoſopher out of the antients, makes a large Diſcourſe of the unfatiable deſire and luſt which is in every man, and renders his life grievous unto him, where he uſeth the very ſame word, though with a ſignificant Epithet added to it, that S. James doth c. 1. ver. 15.Jam. c. i.Jas 1 foreign, infinite luſt, with which, as S. James ſaith, a man is drawn away and enticed, foreign, ſo ſaith he, that part of the mind in which theſe luſts dwell, is perſwaded and drawn, or rather fall backward and forward, foreign, which luſt or evil concupiſcence he at laſt defines to be, foreign, an unſatiable intemperance of the appetite, never filled with a deſire, never ceaſing in the **Proſecution. P. 136.perſecution of evil; and again he calls it, foreign p. 690foreign, our birth and nativity derived to us by our parents, i. e. an evil affection hereditary to us, and delivered to us as a Legacy at our Birth and Nativity: all which ſeems a clear expreſſion of that original luſt, whoſe motions they felt, and gueſt at its nature. Hence is it, that it was a cuſtom among all of them, I mean the common Heathen, to uſe many ways of purgations, eſpecially on their children, who at the impoſition of their names, were to be luſtrated and purified with a great deal of ſuperſtition and ceremony, ſuch like as they uſed to drive away a plague, or a cure for an Houſe or City. As if nature by inſtinct had taught them ſo much Religion, as to acknowledge and deſire to cure in every one this hereditary diſeaſe of the ſoul, this plague of mans heart, as 'tis called 1 Kings viii.38.1 Kin. viii.38. Socrates, &c.1 Kgs 8:38 And in ſumm, the whole learning of the Wiſeſt of them (ſuch were the Moraliſts) was directed to the governing and keeping in order of theſe evil affections, which they called the unruly citizens and common people of the ſoul, Max. Tyrius.whoſe intemperance and diſorders they plainly obſerved within themſelves, and laboured hard to purge out, or ſubdue to the government of reaſon, and virtue; which two we more fully enjoy, and more Chriſtianly call the power of grace, redeeming our Souls from this Body of ſin. Thus have I briefly ſhewed you the ſenſe that the very Heathen had of this ſecond branch of original ſin, which needs therefore no farther aggravation to you but this, that they who had neither Spirit nor Scripture to inſtruct them, did naturally ſo feelingly obſerve and curſe it,E…rip. that by reaſon of it they eſteemed their whole life but a living death, foreign; and their body but the Sepulchre of the ſoul, foreign, both which together are but a periphraſis of that which S. Paul calls in brief the body of death. And ſhall we who have obtained plenty of light and inſtruction, beſides that which nature beſtowed on us with them, ſhall we, I ſay, let our Eyes be confounded with abundance of day? ſhall we ſee it more clearly, to take leſs notice of it? Shall we feel the ſtings of ſin within us (which though they do but prick the regenerate, prove mortal to the reſt of us) and ſhall we not obſerve them? Shall we not rather weep thoſe Fountains dry, and crop this luxury of our affections with a ſevere, ſharp ſorrow and humiliation? Shall we not ſtarve this rank, fruitful Mother of Vipers, by denying it all nouriſhment from without, all advantages of temptations and the like, which it is wont to make uſe of, to beget in us all manner of ſin? let us aggravate every circumſtance and inconvenience of it to our ſelves, and then endeavour to baniſh it out of us, and when we find we are not able, importune that ſtrong aſſiſtant the Holy Spirit, to curb and ſubdue it, that in the neceſſity of reſiding, it yet may not reign in our mortal bodies; to tame and abate the power of this neceſſary Amorite, and free us from the activity and miſchief, and temptations of it here, and from the puniſhment and imputation of it hereafter. And ſo I come to the third part, or brach of this original ſin, to wit, its legal guilt, and this we do contract by ſuch an early prepoſſeſſion, that it outruns all other computations of our life. We carry a body of ſin about us, before we have one of fleſh, have a decrepit, weak old man with all his crazy train of affections and luſts, before even infancy begins. Behold ſaith the Pſalmiſt, Pſal. li.5.Pſa. li.5.Ps 51:5 I was ſhapen in iniquity, and in ſin did my mother conceive me: as if guilt were the plaſtick power that formed us, and wickedneſs the Minera and Element of our being, as if it were that little moving point, which the curious enquirers into nature, find to be the rudiment of animation, and pants not then for life, but luſt, and endleſs death. So that the ſaying of St. James c. i.15.Jam. i 15.Jas 1:15 ſeems a deſcription of our natural birth, When luſt hath conceived, it bringeth forth ſin, and ſin when it is finiſhed, bringeth forth death. Nor does this haſty inmate leave us when grown up: no, it improves its rancour againſt God and goodneſs, mixes with cuſtom, paſſion, and example, and whatever thing is apt to lead us unto miſchief, ſomenting all the wild deſires of our inferiour brutal part, till it become at laſt an equal and profeſt Enemy, making open hoſtility, ſetting up its Sconces, fortifying it ſelf with munition and defence, as meaning to try the quarrel with God, and pretending right to man, whom God doth but uſurp. Thus ſhall you ſee it encampt, and ſetting up its banners for tokens, under that proud name of another law, Rom. vii.23. I ſee another law in my members, warring againſt the law of my mind, and as if it had got the better of the day, bringing me into captivity to the law of ſin, which is in the members, i. e. unto its ſelf. And ſhall we feel ſuch an Enemy within us, laying ſiege at God and grace in us, and fiercely reſolving, whether by deceit or battery to captivate us unto himſelf, and ſhall we not take notice of him? Shall we not think it worthy our pains and expence, to defeat him, or ſecure our ſelves? Beloved, that will be the beſt ſtratagem for the taking of this Enemy, which is now adays moſt ordinary in Sieges, to block up all paſſages, and hinder all acceſs of freſh proviſion, and ſo by denying this greedy devourer all nouriſhment from without, to ſtarve and pine him into ſuch a tameneſs, that he may be taken without reſiſtance; which how really you may perform by theſe means of mortification and repentance preſcribed you in Scripture, you ſhall better learn by your own practice than my diſcourſe.

The fourth aggravation of this guilt is, that its minera and fewel lurks even in a regenerate man, wretched, 1 Cor. ix.27.1 Cor 9:27&c. and enforceth Paul into a conflict, a War againſt himſelf. And is it poſſible for one otherwiſe happy (as the regenerate man inwardly ſurely is) to ſleep ſecurely, and never to try a Field with the Author of its ſo much miſery, or finding it to be within its ſelf, part of it ſelf, not to think it a ſin worthy repentance, and ſorrow, by which Gods Holy Spirit is ſo reſiſted, ſo affronted, and almoſt quelled and caſt out?

Fifthly and laſtly, the guilt of it appears by the effects of it, 1. inclination, 2. conſent to evil: for even every inclination to ſin, without conſent, is an irregularity and kind of ſin, i. e. an averſion of ſome of our faculties from God; all which ſhould directly drive amain to him and goodneſs. That ſervant which is commanded with all ſpeed and earneſtneſs, to go about any thing, offends againſt his Maſters Precept, if he any way incline to diſobedience, if he perform his commands with any regret or reluctancy Now ſecondly, conſent is ſo natural a conſequent of this evil inclination, that in a man you can ſcarce diſcern, much leſs ſever them. No man hath any inordinate luſt, but doth give ſome kind of conſent to it, the whole will being ſo infected with this luſt, that that can no ſooner bring forth evil motions, but this will be ready at hand with evil deſires: and then, how evident a guilt, how plain a breach of the Law it is, you need not mine eyes to teach you. Thus have I p. 691inſiſted ſomewhat largely on the branches of Original ſin, which I have ſpread and ſtretcht the wider, that I might furniſh you with more variety of aggravations on each member of it, which I think may be of important uſe, for this or any other popular Auditory, becauſe this ſin ordinarily is ſo little thought of, even in our ſolemneſt humiliations. When you profeſs that you are about the buſineſs of repentance, you cannot be perſwaded that this common ſin, which Adam, as you reckon, only ſinned, hath any effect on you. I am yet afraid that you ſtill hardly believe that you are truly, and in earneſt to be ſorry for it, unleſs the Lord ſtrike our hearts with an exact ſenſe, and profeſt feeling of this ſin of our nature, and corruption of our kind. And ſuffer us not, O Lord, to nouriſh in our ſelves ſuch a torpor, a ſluggiſhneſs and ſecurity, leſt it drive us headlong to all manner of hard-heartedneſs, to commit actual ſins, and that even with greedineſs.

And ſo I come briefly to a view of each mans perſonal ſins, I am the chief: where I might rank all manner of ſins into ſome forms or ſeats, and then urge the deformity of each of them ſingle and naked to your view; but I will for the preſent, preſume your underſtandings ſufficiently inſtructed in the heinouſneſs of each ſin forbidden by the Commandments. For others, who will make more or leſs ſins than the Scripture doth, I come not to ſatisfy them, or decide their Caſes of Conſcience. In brief, I will propoſe to your practice only two forms of confeſſing your ſins, and humbling your ſelves for them, which I deſire you to aggravate to your ſelves, becauſe I have not now the leiſure to beat them low, or deep to your Conſciences. Beſides original ſin already ſpoken of, you are to lay hard to your own charges, firſt, your particular chief ſins, ſecondly, all your ordinary ſins in groſs. For the firſt, obſerve but that one admirable place in Solomons Prayer at the dedication of the Temple: If there be in the land famine, &c. Whatſoever plague, whatſoever ſickneſs, 1 Kin. viii.3….1 Kgs 8:3what prayer or ſupplication ſoever be made by any man, or by all thy people Iſrael, which ſhall know every man the plague of his own heart, and ſpread forth his hand to this houſe; then hear thou in Heaven, &c. Where the condition of obtaining their requeſts from God is excellently ſet down, if they ſhall know, i. e. be ſenſible of, be ſorry for, and confeſs to God every man the plague of his own heart, that is, in the bulk and heap of their ſins, ſhall pick the faireſt lovelieſt ſin in the pack, the plague, i. e. the peſtilential, reigning, ſweeping offence, on which all the lower train of petty faults do wait and depend, do miniſter and ſuppeditate matter to work: If, I ſay, they ſhall take this Captain ſin, and anatomize, and cut up, and diſcover every branch of him without any fraud or concealment before the Lord, and then Sacrifice that dear darling, and with it their whole fleſhy luſt, as an Holocauſt, or whole Burnt-offering before the Lord: then will he hear from Heaven his dwelling place, and when he heareth, forgive even their other concealed ſins, becauſe they have diſcloſed ſo entirely, and parted ſo freely from that. For there is in every of us one maſter ſin that rules the rabble, one fatling which is fed with the choiceſt of our proviſion, one Captain of the Devils Troop, one the plague in every mans heart. This being ſincerely confeſt and diſplaid, and waſhed in a full ſtream of tears; for the lower more ordinary ſort, for the heap or bulk, we muſt uſe Davids penitential compendious art, Pſa. xix.12.Pſal. xix.12.Ps 19:12 who overcome with the multitude of his ſins to be repeated, folds them all in this Prayer, Who can tell how oft he offendeth? &c. And do thou, O Lord, work in us the ſincere acknowledgment of, and contrition for both them, and the whole bundle of our unknown every days tranſgreſſions, and having purged out of us thoſe more forward, known, notorious enormities, cleanſe us alſo from our ſecret faults. And thus much be ſpoken of this Propoſition, that, and how every man is to aggravate the meaſure and number of his ſins againſt himſelf. The whole doctrine is, and in our whole Diſcourſe hath been handled for a ſtore of uſes; for in ſetting down how you are to aggravate your ſins, eſpecially your original ſin againſt your ſelves, I have ſpoken all the while to your affections, and will therefore preſume that you have already laid them up in your hearts to that purpoſe. Only take one pertinent uſe for a cloſe, which hath not been touched in the former diſcourſe. If every one be to aggravate his own ſins, and to reckon himſelf of all ſinners the chief; then muſt no man uſurp the priviledge to ſee or cenſure other mens ſins through a multiplying glaſs, i. e. double to what indeed they are, as moſt men do now adayes. What ſo frequent among thoſe, who are moſt negligent of their own wayes, as to be moſt ſevere inquiſitors of other mens? and to ſpy, and cenſure, and damn a mote or atome in another mans Eye, when their own is in danger to be put out by a Beam? Hence is it, that among lay-men the ſins of clergy are weighed according to the meaſure of the Sanctuary, which was provided for the paying of their Tithes, Lev. xxvii.25.Hooker p. 428. i. e. double the ordinary balance; and their own, if not under, at moſt according to the common weight of the Congregation. In a Miniſter every errour ſhall become an hereſy, every ſlip a crime, and every crime a ſacrilege; whereas, beloved, he that means to take out St. Pauls Leſſon, muſt extenuate every mans ſins but his own, or elſe his heart will give his tongue the ly, when it hears him ſay, Of all, &c.

And ſo much of this Doctrine of aggravating our ſins to our ſelves, which we are to perform in our daily audit betwixt us and our own Conſciences. There is another ſeaſonable obſervation behind in a word to be handled; this particle foreign, of whom, hath a double relation, either to Sinners ſimply, and ſo it hath been handled already; or to Sinners as they are here ſet down, to wit, thoſe Sinners which Chriſt came into the World to ſave; and ſo St. Paul here is changed from the chief of Sinners to the chief of Saints, and then the Doctrine is become a Doctrine of comfort fit for a Concluſion, that he who can follow Pauls Example and Precept, can ſufficiently humble himſelf for his ſins, accept that faithful ſaying, and rightly lay hold on Chriſt, may aſſure himſelf that he is become a chief Saint, for ſo could Paul ſay, Of all ſinners I am the chief, and therefore of all thoſe Sinners that Chriſt came into the World to ſave, foreign, I am the chief too. I ſhall not diſcuſs this point at large, as being too wide to be comprehended in ſo poor a pittance of time, but ſhew the condition of it briefly. He that by Gods inward effectual working, is come to a clear ſight and accurate feeling of his ſins; that hath not ſpared any one minute [of] circumſtance for the diſcovery of them, not one point of aggravation for the humbling of himſelf, he that being thus prepared for his journey to Chriſt with his burthen on his back, ſhall then take his flight and keep upon the wing, till he fix firmly on him, may be as ſure that he ſhall dy the Death, and reign the Life of a Saint, as he is reſolved p. 692that God is faithful in his promiſes: then may he live with this ſyllogiſm of confidence, not preſumption in his mouth, 'Tis a faithful ſaying, that Chriſt came into the World to juſtify, ſanctify, and ſave believing humbled ſinners; but I find my ſelf an humble and believing, and conſequently, a juſtified, ſanctified Sinner; therefore 'tis as certain a truth, that I ſhall be ſaved. And thus you ſee Pauls, I am the chief,] interpreted by that aſſured perſwaſion, Rom. viii.38. that neither death nor life, nor any creature ſhall be able to ſeparate him, &c. I will not diſcuſs the nature of this aſſurance, whether it be an act of faith or hope, only thus much, it ſeems to be derived or beſtowed upon hope by Faith, an expectation of the performances of the promiſes grounded upon a firm Faith in them, and ſo to be either an eminent degree of Faith, or a confirmed Hope. The uſe of this point is, not to be content with this bare aſſurance, but to labour to confirm it to us by thoſe effects which do ordinarily and naturally ſpring from it. Such are firſt joy, or glorying, mentioned Heb. iii.6.Heb. iii.6.Heb 3:6 the confidence and rejoycing of your hope firm unto the end; ſecondly, a delight in God, mentioned, 1 Pet. i.3.6.1 Pet. i.3.6.1 Pet 1:31 Pet 1:6 a lively hope, &c. wherein foreign, you exult, you greatly rejoice and are delighted; thirdly a patient adhering to God in a firm expectation of this ſtate, even in the midſt of all manner of Worldly evils, mentioned Iſa. viii.17.Iſa. viii.17.Isa 8:17 I will wait upon the Lord which hideth his face, and I will look for him, i. e. I will wait his leiſure patiently, for I am ſure he will uncover his face. And Job more plainly and vehemently, Though he kill me, yet will I truſt in him. So verbatim, Rom. viii.25.Rom. viii.25.Rom 8:25 then do we in patience wait for it, and 2 Theſ. iii.5.2 Theſ. iii.5.2 Thess 3:5 The patient waiting for Chriſt. Fourthly, As an effect of this patience, a ſilence and acquieſcence in the Will of God, without any deſire of haſtning or altering any effect of it. So Pſa. xxxvii.7.Pſ. xxxvii.7. foreignPs 37:7 Reſt in the Lord, where the Hebrew hath it, be ſilent to the Lord, and wait patiently for him, i. e. as the conſequents interpret it, quarrel not with God for any thing that happens according to his will, but againſt thine, as the proſperity of the wicked, and the like. Fifthly, A confirmation of the mind, as making our hope the anchor of our ſoul, ſure and ſtedfaſt, Heb. vi.17.Heb. vi 17. Luk. xxi.19.Heb 6:17Luke 21:19 that we may thereby in patience poſſeſs our ſouls, Luke xxi.19. And laſtly, a deſire of ſanctifying our ſelves, according to that 1 Jo. iii.3.1 Jo. iii.3.1 John 3:3 Every man that hath this hope in him, purifies himſelf, even as Chriſt is pure. Theſe ſix effects briefly ſet down, may be certain marks to you, by which you may judge how juſt grounds your aſſurance ſtands on, and whereby it is to be diſtinguiſhed from preſumption. O Lord let the fulneſs of thy Holy Spirit overſhadow us, and encreaſe our weaker Faith into a richer meaſure of aſſurance, and our more fearful hopes into a degree of full perſwaſion and certain expectation of thoſe Viſions that thou ſhalt reveal, and that bleſt eſtate that thou ſhalt beſtow upon us; and leſt our confidence may either be or ſeem but a preſumption, work in us thoſe effects of patience, of ſilence, of joy, of delight, of confirmation of mind, and above all, a deſire and ability of ſanctifying our lives unto thee.

Thus have I with all poſſible haſte made an end of theſe words; and at this time, out of the cadence of them, obſerved to you the tenderneſs of St. Paul and every regenerate man, at the leaſt mention of a ſin or Sinner, illuſtrated by the oppoſite hardneſs of heart, proved of ſoft, tender parts of our body, and made uſe of for a criſis or judgment of our eſtate and livelyhood in grace. Secondly, out of the words themſelves we obſerved the neceſſity, and method of aggravating our ſins, eſpecially original ſin againſt our ſelves, which we made uſe of againſt thoſe that are more quickſighted in other mens eſtates and guilts than their own. Thirdly, We cloſed all with that comfortable doctrine of aſſurance, diſcuſſed to you in brief with ſix effects of it, propoſed for an Example to your care and imitation.

Now the God which hath created us, redeemed, called, juſtified us, will ſanctifie in his time, will proſper this his ordinance to that end, will direct us by his grace to his glory; To him be aſcribed due the honour, the praiſe, the glory, the dominion, which through all ages of the world have been given to him that ſitteth on the Throne, to the Holy Spirit, and to the Lamb for evermore.

DISSERTATIONES QUATUOR, QƲIBƲS EPISCOPATUS JURA EX S. Scripturis & Primaeva Antiquitate ADSTRƲ ƲNTƲR, Contra Sententiam D. BLONDELLI ET ALIORUM.

Quibus Praemittitur Diſſertatio Prooemialis, DE ANTICHRISTO, De Myſterio Iniquitatis, de Diotrephe, & foreign, de Gnoſticis, ſub Apoſtolorum aevo ſe prodentibus.

AUTHORE Henrico Hammond, S. S. Theol. Profeſſore, PRESBYTERO ANGLICANO.

LONDINI: Typis Tho. Newcomb, Impenſis R. Royſton Bibliopolae Sacrae Regiae Majeſtati, ad Inſigne Angeli in Amen-Corner, & R. Davis Bibliopolae Oxon. 1683.