Doct. 5. In the nest place, we may observe that community of offenders is no ground of lessening or diminishing of sin. A fonnal Christian, it is his trick to wrap himself up in general confessions. We are all sinners ; and if God should deal with us as we deserve, we were damned ; but come to reckon with him for his particular sins, then he is all in a chafe. He can- not be a saint, and the like speeches, tending to the defence of his course. The psalmist is not of this nature. He argues otherwise : neither Adam nor Abraham could stand, how much less shall I, poor worm ! David, he aggravates his sin while he tells us that he was conceived and born in sin. But men now-a-days, contrarily, ' You must bear with me ; it is my natural disposition; I cannot do otherwise.' Yet do I not deny but to the dejected sinner this may be used as a comfort ; for while they see the mass of cor- ruption within them, they presently conceive worse of their estate and condition, as if none were so ill, or in as ill a case as they. Such should be stayed by considering it is the general estate' of all men, only the diff"er- ence is, some see their sins more than others do ; and thus Solomon useth it, 2 Chron. vi. 36, ' If any man sinneth against thee, as there is no man that sinneth not ; ' and God himself useth it as an argument to move him to mercy. * The imaginations of man's heart are evil continually, there- fore my Spirit shall not alwaj^s strive with flesh,' Gen. vi. 3.
Doct. 6. In the next place, observe that God opens the heart and eyes of his children to see and feel what sin is, and keeps their eyes open, and their consciences continuall}'- tender. The wicked are blind in most heinous crimes of all. David he complains of this, that his sin was ever before him, Ps. H. 3. And God threatens this, Ps. 1. 21, ' I will set them before thee ; ' and the reasons hereof arc,
170 THE saint's comforts:
Ilcason 1. First, To make ourjitch/mcitts confonnaUe to his in hatred of sin ; for we being his children, it is fit we should be of his image, and like to him.
Iieason 2. Secondly, To make us aiqtrchend mcroj tlie more dearhj, and thereby glorify him in it the more.
Iieason 3. Thirdly, Because he u-oidd have us herf oj him to cover our sins from his ej'cs, that it may be covered from our eyes ; for the best cannot shake off the sense of sin, be it ever so burthensome. But God keeps it in our minds to humble us the more thoroughly.
Iieason 4. Again, God's children have a new life which is sensible of the least thing that is contrary to itself ; and those that are in most perfect life are most perfect in the sense of sin, though never so small, though but motions. Where the sun shines most clear, then motes are most easily seen ; and therefore the best Christians do complain most of corruptions, for they see more than others do. Hence, therefore, we may know our estate, whether we are still-born or have life. If we have life, we have light, and can see and discern between good and evil. Some are still-born, yet think they live. Thus are many, thinking themselves unblameable in con- versation, j-et in heart full of pride ; and like the Pharisees, count well of themselves, nothing knowing what belongs to the Christian warfare. Others are more hold, and their very lives bewray they think not of sin, but are bold in their courses, proud in speech and carriage, contemptuous of others and the means of salvation, contented with a little, and think any- thing enough. But the worst of all are those that think indeed of sin, hut it is to defend it and maintain it by translation* and recrimination. They will be sure to repay double, to those that tell them of their courses in friendly manner.
Quest. But how shall w-e come to be sensible of sin ?
Direct. 1. First, Let us have the picture of the laio in our hearts, seeing all ill and the degrees thereof; also learn us to desiref to avoid sin, so to endeavour to flee all occasions thereof, though never so small ; and to take up all occasions of doing good ; and doing good spiritually from judgment, affection, faith ; and consider the extent of the law, reaching to the least thought.
Direct. 2. Secondly, Bring ourselves continually into the prcsevce of God. Human frailty appears in nothing more, than when it is brought to the light ; opposites being compared illustrate one another. Consider therefore in whose presence we are, what we are, what God is, what we have done, what he commandeth ; and then, with Job, we shall abhor ourselves in dust and ashes, though formerly we defended ourselves, Job xlii. 6.
Direct. 3. And hecause God is invisible, bring ourselves to that tvhich is divine ; hear we the word often unfolded, and we shall, with the unbeliever, 1 Cor. xiv. 24, ' be convinced, and falling down shall confess God's power with it.'