Moses his prayer. Or, An exposition of the nintieth Psalme.: In which is set forth, the frailty and misery of mankind; most needfull for these times. Wherein [brace] 1. The sum and scope. 2. The doctrines. 3. The reasons. 4. The uses of most texts are observed. / By Samuel Smith, minister of the Gospel, author of Davids repentance and the Great assize, and yet living.

Verse 8. Thou hast set our iniquities before thee, and our secret sins in the light of thy countenance.

IN these words, Moses sets down the more nearer, and more proper cause of all those grievous judgments of God upon them, viz. their sins.

Wherein they confesse, that the Lord had not only called to a recko∣ning and account their great sins of infidelity, and murmuring against Moses and Aaron; but even their most secret sins, which they committed closly, and whereof none else could accuse them.

In the practice of this people here, [Doct. 1] we may note this speciall point in ge∣nerall, namely. * 1.1

That it is impossible for any truly to be humbled, and to seek unto God, unlesse they come first to see their sins,

the greatnesse and hainousnesse of them.

For so long as this people lived in sin, and rebelled against God so long they stood out, and were no whit humbled to seek unto God. But now that the Lord by these heavy affli∣ctions and grievous judgments upon them, having tamed them, and brought them under; now they begin to enter into their own hearts, and to call their waies to accompt.

Thus the Prophet directing the Church to this necessary duty of re∣pentance, when Gods judgments lay so heavy upon them, exhorts them thus, * 1.2 Let us search, and try our waies, and turn unto the Lord; implying thereby, that there could be no true humiliation for sin, nor turning to God by unfained repentance, till they had first found out their sins.

It was a sad complaint that the Lord takes up of his people, * 1.3 No man repented him of his wickednesse, say∣ing, What have I done? And no mar∣vell there was no repentance for sin, because they never questioned their

own waies, to discover their sins.

And hence it is, that the Lord commands his Prophet, * 1.4 To cause Je∣rusalem to know her abhominations. And, to shew Israel her transgressions, * 1.5 and the house of Jacob her sins. Con∣viction of sin is the Lords method, that he useth to bring his people to repentance for sin. Thus was David convinced of his sins by Nathan; * 1.6 the Jewes by Peter: And this is acknow∣ledged by the lamenting Church, Re∣member my affliction, the wormwood and the gall, my soul hath them in remembrance, and is humbled. In re∣membring I remembred, an Hebraism, that is, by reason of thy afflicting hand upon me, I came to search out the cause thereof, which was my sins the happy fruit whereof was their re∣pentance, and their seeking of God. So that the point is clear and plain, that till we come to see sin, with the odiousnesse thereof, we cannot be humbled, nor seek unto God.

Because none can repent him of that whereof he is ignorant; [Reas.] till the Lord be first pleased to open our eyes,

and let us see wherein we have offen∣ded and provoked his wrath against us, we can never humble our souls as we ought before him. It was David's sence of the heavy burthen of his sins, that made him flie to God for pardon, Make me to hear the voice of joy and of gladnesse, * 1.7 that the bones which thou hast broken may rejoyce.

Secondly, [Reas. 2] the sight of sin is necessa∣ry to true humiliation for sin, in re∣gard it qualifies the soul for Christ; for we shall never seek to Christ, nor rest upon Christ, till we feel the heavy burthen of sin, The whole need not the Physician, * 1.8 but those that are sick. And Christ calls such as travell and are heavy laden to come unto him. * 1.9 Nei∣ther will God ever bestow his saving benefits upon such, that neither see their wants of them, nor will not e∣steem them.

This serves first of all to direct the Ministers of the Word, [Use 1] that as they desire to see the fruits of their Mini∣stry; what foundation they ought to lay, to do good to the souls of their people; they are to take that course,

and to use those means, that God hath chalked out unto them in his Word, viz. To convince their hea∣rers of their sins, that so they may be brought to humiliation for the same: this is the sure way to finde comfort in our Ministry. Christ tells his Dis∣ciples, that he would send unto them the Comforter, * 1.10 and he should rebuke the world of sin and of righteousnesse: First, of sin, unto Condemnation, and of righteousness; that is, the righte∣ousnesse of Christ unto Salvation.

There is no comfort to be mini∣stred from the Word, till men are first convinced of their sins. * 1.11 Paul tells the Corinthians, that he repented not that he had made them sorrowfull: * 1.12 and he gives the reason, because god∣ly sorrow causeth repentance.

And the Lord knowes, that this is the reason, why many a mans Mini∣stry thrives no more in many a Con∣gregation: Ministers lay not a good foundation, by bringing their people to the sight of their sins, and convince not their Consciences of the danger of an unregenerate, and impenitent estate.

The sweet promises of the Gospell are unseasonable, when this goes not before: What is this, but to offer salves to them, that know not whether they have sores or no & to offer Physick to the whole that see no need of it? [Note.] That Ministry that doth not convince the soul of sin•• doth seldome humble the soul, nor break the heart, and so, sel∣dome drawes a soul to Christ.

Seeing it is not possible for any to be truly humbled, [Use 2] and to seek unto God, unlesse they first come to see their sins; * 1.13 this serves to discover unto us the reason, why the greatest part of the world this day lye in wickednesse, and go on securely in a course of sin; the reason is, they were never as yet, throughly convinced of their sins. I have heard it reported of a certain traveller, that travelling in the night, being dark, forced his horse over a Bridge, over a deep Ri∣ver, that was lately fallen down, and a planck laid over for foot passen∣gers, which when he saw in the mor∣ning, his spirits were so far surprised with the danger that he had escaped,

that he fell down and dyed.

O, if men did but consider the dan∣ger they are in, they travell in dan∣ger every houre, not of water, but of fire, Hell fire, yet they see it not, nor fear it not; only such, whose eyes the Lord hath opened, to see the danger they have escaped, in comming out of their naturall and sinfull estate, these can tell of those great things, that God hath done for their souls.

But since the sight of sin is so ne∣cessary to the attaining of godly sor∣row, and humiliation for sin, [Quest.] how may we come truly to see our sins?

First, [Ans.] we must look into the glasse of the Law, [unspec 1] I had not known sin (saith Paul) but by the Law. And again, * 1.14 By the Law commeth the knowledge ost sin. The Law serves to discover sin, and the punishment of sin: there we shall see the good omitted, and the evill committed the least transgression whereof deserves death.

Secondly, [unspec 2] we must look into the glasse of the Gospell, and thence take notice of the grace and mercy offered, and that high contempt of the same:

This (as our Saviour saith) is the con∣demnation, that light is come into the world, and that men should love dark∣nesse rather than light. O the sins a∣gainst the Gospell, these are the soul-condemning sins, for the which we shall have nothing to say for our selves at last.

Thirdly, [unspec 3] that we consider the most holy and pure nature of God, against whom our sins have bin committed so holy a God, that the very heavens themselves are not clear in his sight, * 1.15 and the very Angells themselves do cover their faces; how much more is man a∣bominable and filthy before him? In his sight, our best righteousnesse, is as a∣menstruous and polluted cloth, the consideration whereof made Job to ab∣hor himselfe, and to repent in dust and ashes; and Abraham, when he was to come into his presence, to con∣fesse himselfe to be but dust and ashes.

And last of all, [unspec 4] to help to convince us of our misery, by reason of sin, con∣sider:

• 1. The multitude of the sins of one day, then what of a year? what

• of our whole life?
• 2. That all the world is the worse for our sins.
• 3. That many thousands are now in hell for the same sins.
• 4. That Gods wrath burns against sin, compared
  • 1. To a Bear, robbed of her whelps.
  • 2. To an evening Wolf, woe to that Lamb he first meets withall.
• 3. To a consuming fire, * 1.16 Our God is a consuming fire.

The consideration of these particu∣lars, may help us to finde out the evills of our own hearts, and to hu∣miliation for the same; for till we come to the sight of our sins, we shall never truly repent us of them, nor see the danger of sin, how it provokes God to anger and wrath against us.

Thou hast set our iniquities before thee, &c.

THe Church and people of God having in the former verse confessed, that they were consumed by Gods anger, and by his wrath

they were sore troubled: come now to acknowledge the proper cause of all those grievous judgments of God upon them, and that was their sins; they clear Gods justice, and acknow ledge, that he was most righteous, and that it was their sins that had drawne down his wrath and heavy displeasure against them.

Hence we may note, [Doct. 2] what is the principall procuring cause of Gods anger, * 1.17 and what it is that drawes down Gods judgments upon a Land and people and so likewise upon par∣ticular persons, viz. Sin.

Our open sins; and our secret sins against God, and against men, these provoke the Lord to anger, and draw down his judgments upon a Land and People. Thus Danie confesseth their misery and captivity, was justly in∣flicted upon them for their sins; * 1.18 We have sinned, and committed iniquity, and have done wickedly, by departing from thy precepts, and from thy judg∣ments. * 1.19 And again, O Lord, to us be∣longeth confusion of face, to our Kings, to our Princes, and to our Fa∣thers,

because we have sinned against thee: they confesse the hand of God was justly upon them for their sins.

And this is that which the Lord threatneth by Moses, * 1.20 that if the peo∣ple would not hearken and obey, He would make the Pestilence to cleave unto them, untill they were utterly wasted and consumed; which the Lord made good unto this people at this time in the Wildernesse. This is acknowledged by the lamenting Church, when they say, * 1.21 The Crown is fallen from our head, wo unto us, we have sinned.

Thus the Psalmist reckons up the great things that God had done for this people, in the land of Aegypt, * 1.22 in the field of Zoan, gave them Manna from Heaven, gave them water out of a Rock, * 1.23 Quailes to satisfie their lust; yet for all this, they sinned still, and believed not his wondrous works. But what followed, * 1.24 Therefore their daies did he consume in vanity, and their years in trouble. To this agreeth that of the Prophet, Behold, * 1.25 the Lords hand is not shortned, that he cannot

save, nor his ears heavy, &c. But your sins have separated between you and your God, * 1.26 and your sins have hid his face from you.

But what are those sins, [Quest.] that in a speciall manner provoke God to anger against a Land and People?

All sin, [Ans.] even the least sin moves the Lord to anger: * 1.27 yet there are I confesse, some speciall sins, which do inflame the anger of God, and these be ca∣pitall and hainous sins, and such are

First, [unspec 1] Idolatry, * 1.28 to worship a salfe God instead of thetrue God, or the true God in a false manner; this the Lord can no more endure, then a Husband can endure the wanton behaviour of his Wife, but is exceedingly provoked by it. This appears by that golden Calfe that the Israe••ites made to wor∣ship, for this sin three thousand were slain, * 1.29 There fell of the people that day, about three thousand men.

O, it is a dangerous provoking sin in a Land and Nation, that have enjoyed the glorious liberty of the Gospell, to Apostatize, and fall from their first love, either to Babylonish

Idolatry, or to Sects and Heresies; this is a provoking sin, and causeth God to remove the Candlestick from such a people. The Lord lay not this sin to our charge.

The second provoking sin, [unspec 2] * 1.30 that stirres up the Lord to anger against a People, is Infidelity, or a distrusting of Gods power, or calling into questi∣on his promises, in times of tryall; that either the Lord cannot, or will not help: This was the great sin of this people, for the which the Lord was so wrathfully displeased with them, * 1.31 and for the which their daies did he consume in vanity, and their years in trouble.

The third provoking sin, [unspec 3] * 1.32 is the blaspheming of the Name of God, Be∣cause of Oaths, the land shall mourn.

The shedding of innocent Blood is a provoking sin; [unspec 4] * 1.33 as a loving Father cannot endure to see his Child slain before his face, and the blood of his Child to be shed; no more can the Lord endure the wicked to shed the blood of his Children.

Again, the sin of Adultery, [unspec 5] * 1.34 Forni∣cation,

and uncleannesse, these are provoking sins, as appears in the firing of Sodome and Gomorrah.

It is true, every sin provokes the Lord to anger, but these sins especially encrease his anger against a Nation or People, * 1.35 by swearing, and lying, and killing, and whoring, they break out, therefore the Land shall mourn.

The point then is clear and plain, that the principall cause of Gods an∣ger and displeasure against a Land and people, is their sins.

Gods justice calls for vengeance upon the sinner. [Reas.] Now God is most righteous and just, and he will not fail to punish sin, in whomsoever the same is committed. The Angels (saith Saint Jude) that kept not their first estate, he hath reserved in chaines, &c. The sinfull World drowned, Sodom and Gomorrah burned, Pharach and the Aegyptians plagued; yea, the Nation and the People of the Jewes, fearfully consumed: all clearing this truth, that sin is the principal cause of Gods anger and is that which drawes down his judgments upon a people.

Seeing then it is sin that stirs up God to anger, [Use 1] and draws down his judgements upon a people; by the ef∣fect we may judge of the cause. Hath not the Lords hand of late years gone out against us the people of this Na∣tion, what by the Sword, the Plague and Pestilence, these late yeares of Drought and our present visitation by an unwonted Disease, and sicknesse generally over the land, whereof so many have been taken away by death: What do all these but declare that God thah a Controversie with us this day.

Do not those forementioned sins that pull down Gods Judgements up∣on a land and people, abound amongst us, and make head at this day? Ido∣latry and Popery in open and secret manner, seems to take root again; Sects and Heresies in former ages cried down, and for many years dead and buried, we have seen their resurrection again from that Bottomlesse Pit. What age did ever produce the like outrages and abominations that this day are rife amongst us; Swearing and

Blasphemy, Drunkennesse and Un∣cleannesse, Contempt of Christ and his Gospel, Thefts, Murthers, and all other abominations, the like never age produced? And unlesse the Lord put it into the hearts of those in present Authority to root out these sins, it is not to be expected that England shall long escape more heavy Judgements then yet we have tasted of.

And yet alas how few are the num∣ber of those that lay these things to heart. We hear and talk of our mise∣ries, but we are not affected with the cause of them, which are our sins, no man layes Gods judgements to heart, as to say, Alas, what have I done?

Secondly, [Use 2] seeing sin is the cause of all Gods judgements upon a Nation or People, this may inform us who are the great enemies of our state this day: Surely the greatest sinners. These are they that obstruct all our hoped for deliverance from our Parliaments and from our Councels. We have a long time looked for peace, for free∣dome, for settlement in Church and State: But when will it once be?

or indeed what hope can we have it will be, so long as Tobias and San∣ballats are amongst us; so long as our Chams continue their scoffing, our E∣saus their profaning, our Nabals their coveting, our Achans their thieving our Jezabe••s their whoring, and all of us our sinnings and rebellions a∣gainst God: Our Parliaments and Councels will be rendred weak, & they will not, they cannot help us. How can England look to prosper when the most high God is against us, and doth forsake us?

What hath been the ruine and over∣throw of Nations and Kingdomes but sin? What hath tumbled down Cities, ruined stately Houses, and o∣verthrown so many Noble Families, but sin? And when we shall see Reli∣gion countenanced, a faithful Mini∣stery set up and maintained. Discipline in the Church established, Justice duly administred, and wholesom Laws du∣ly executed, Piety incouraged, Sin duly punished, and the Kingdome of the Lord Jesus set up in the hearts and Consciences of men; Then there will

be hope of better times, that God will delight to dwell amongst us.

Seeing sin is the principal cause of all Gods Judgements upon a land and people; [Use 3] How then doth it concern all Superiours that are in the place of Ma∣gistracy, to look well to their places and Callings since the weal or woe of the Church and State depends up∣on them. How many foul and enor∣mous sins were committed in Israel; and the reason assigned was this, Every man did that which was right in his own eyes. * 1.36 What confusion is there at this day in Church and State, and all under pretence of Liberty of Consci∣ence? Who doth not see that Sects and Heresies, Blasphemies, Contempt of Magistracy and Ministery in all pla∣ces of the land, is grown to such a head, that if the Lord put not a stay to these spirits and licencious times, what can be expected but Confu∣sion?

The Apostle saith, The Magistrate doth not bear the sword for nought: * 1.37 But as the Ministers of God are to take vengeance on them that do evil. It is a

sad condition that that Land and State is in, when Magistrates that have the sword in their hands shall stand like a George on Horseback with his sword drawn, yet never strikes. How can such Magistrates approve their calling from God, and look for protection from him, that shew no more zeale for God?

Phinehas zeal in executing judge∣ment upon Zimri and Cosbi, * 1.38 brought a blessing upon the whole Congrega∣tion of Israel. And the Lord shewed mercy to good Nehemiah, * 1.39 because he had shewed such zeal for God in pu∣nishing the profaners of the Lords Sabbaths. The Lord knows this zeal for God is wanting in many Magi∣strates amongst us.

And indeed the want of the execu∣tion of Justice against the sins of these times, is not the least cause wherefore things are at this passe in the Church and State as they are at this day, and wherefore things prosper no better un∣der our present Government.

O that all that are in Authority from the highest to the lowest, would

make it their care with David, * 1.40 early to destroy the wicked of the land, and to cut off wicked doers from the City of the Lord; * 1.41 And take those foxes, those little foxes that spoil the vines; That Justice might run down like a stream, and be duly administred, with∣out partiality, that Sects and Heresies might be discountenanced and punish∣ed; piety and godlinesse more incou∣raged, that God at last may remove his anger from us and delight to dwell amongst us.

Thou hast set our iniquities before thee, [Text.] &c.

THis Moses speaks for our capaci∣ties; as if the Lord did keep a Register of our sins, and set them be∣fore his sight. The meaning of the words will appear by the contrary. As when the Lord is said to cast our sins behinde his back, as things he never means to call to minde, but to put them out of his remembrance, and to drown them in the sea, as he did Pha∣raoh.

Now as the Lord is said to cast our

sins behinde his back, when he means not to punish them: So he is said to set them before his eyes, when he calls them to minde to punish them.

Whence we may note the happy fruit of affliction, [Doct. 3] * 1.42 when the Lord is pleased to send and sanctifie the same unto his people. This makes them look home and to discover the evils of their own hearts and wayes, which before this time they could not see.

In times of peace and prosperity many sins lie hid, and undiscovered in Gods people; but Gods judgements bring them to light. Now that Gods hand is upon this people, being mise∣rably wasted and consumed with the Plague and Pestilence; Now they can say, Thou hast set our iniquities before thee, &c.

In the times of Gods forbearance whilest they had their Manna and their Quails at full, they were fat and wanton: Jesurun waxed fat, * 1.43 and lightly esteemed the Rock of their sal∣vation: But now in their affliction and distresse, they are taught to know themselves, to look home, and acknow∣ledge

that God called their sins to ac∣compt, and justly punished them for them.

This the Lord himself doth witness unto, * 1.44 when he saith, I will be unto E∣phraim as a Lion, and as a young Lion to the house of Judah; I, even I will tear and go away, I will take away and none shall rescue; I will go and return to my place, till they acknowledge their offence and seek my face, for in their affliction they will seek me early. And so they did; for in the next Chapter they say one to another, * 1.45 Come, let us return to the Lord, for he hath wound∣ed us and he will heal us, &c.

Thus Esay; * 1.46 Lord, in trouble have they visited thee, they poured forth thei, prayers when thy chastisements were upon them. The Scriptures are ful of ex∣amples in this kinde, how that in times of peace and prosperity many sins in Gods people have lyen hid and undiscovered, which Gods judge∣ments have discovered and brought to light. * 1.47 An excellent example where∣whereof we have in the Brethren of Joseph, whose sin against their brother

never came to Conscience, for many years together, untill they came into Egypt, and were there stayed as spies. Then their hearts smote them for their sin; We have justly suffered these things, for we sinned against our bro∣ther.

The like we may see in Manasses, who did much evil in the fight of the Lord, till he was carried captive into Babylon, and there laid in cold irons: Then Manasses knew that God was the Lord. * 1.48

And this we may see in the Prodi∣gall; whilest his purse was full, he cared not for his father, * 1.49 nor for his fa∣thers house, onely a famine makes him think of returning home. Thus did Hagar grow proud, and insolent, in Abrahams house, she then knew not her self but despised Sara her Mistris; but being in the wildernesse in want, was taught to know her self.

It is true, the Philistines could not understand Sampsons Riddle, * 1.50 how sweet should come out of sowre, and meat out of the eater: So worldlings cannot understand, that tribvlation

bringeth forth patience, * 1.51 and patience experience, and experience hope; and our light and momentany afslictions should cause us a far more excellent and eternal weight of glory.

But Gods children finde it true by comfortable experience, that howso∣ever no visitation be sweet for the pre∣sent, yet afterwards it bringeth forth the quiet fruits of Righteousnesse unto them that are thereby exerci∣sed.

And it must be so, in regard,

Because miseries and afflictions are excellent means to humble the heart of man, [Reas. 1] and to abate its pride; for such is our corrupt nature, that in times of health, peace and prosperity, men are lifted up, swell with pride, and forget themselves. Now there is no sin makes a man more odious to God, then pride doth. * 1.52 God resisteth the proud. Now the Lord many times layes sore affli∣ctions upon his own children, for this end and purpose, to cure the evil. And this is one end that God aimeth at in correcting man, * 1.53 That he might hide the pride of man. Miseries and afflictions

awaken Conscience, and bring those sins to remembrance that were long ago forgotten.

Secondly, [Reas. 2] miseries and afflictions bring a man to a more clear and expe∣rimental knowledge of God and of himself, then otherwise he could at∣tain unto. As of Manasses it is said, Then Manasses knew that God was the Lord, he that in his prosperity forgat God.

And as they bring a man to know God so likewise to know himself; as the Prodigall, of whom it is said, * 1.54 He came to himself; when he was tho∣roughly pinched with poverty and his companions had cast him off, now home, home, welfare home, I will home again, I will go to my father. And as Job hath it, * 1.55 If they be bound in fetters and holden with the cords of afsliction. then he sheweth them their works, and their transgressions that they have ex∣ceeded. And thus at one time or other, by one affliction or another, we shall be brought to know God and our selves if we belong to him.

Seeing that Gods judgements bring [Use 1]

thus sin to light, that in times of peace and prosperity lay undiscovered;

This may serve for matter of tryal, whether we have made the right use of our sufferings, yea or no, which may be known by this; If we have disco∣vered those corruptions in us, that be∣fore were undiscovered.

Many are at that pass to bear off cros∣ses and afflictions with head and shoul∣ders, as they say. Many have been sick, say they, and have been well a∣gain. Many have this Ague amongst them, and done well enough, and so I hope shall I. Thus men flatter them∣selves as they did, * 1.56 It is my sorrow and I will bear it. Why the best have their afflictions and whom God loves them he chasteneth and with these and the like conceits men put off Gods strokes and dealings with them.

But alas where is that searching in∣to our own hearts and wayes, to finde out our sins that have not yet been discovered, the cause of Gods anger and displeasure? few make this use of Gods judgements, to say, What have I done? what are those sins I am guil∣ty

of that have provoked the Lord to be thus angry with me? But it may be truly said of many of us in our af∣flictions and miseries, * 1.57 He hath poured upon him the fury of his anger, and he knew it not; and it burned him, yet he laid it not to heart.

And this is the reason the Lord ma∣ny times brings long and lasting sor∣rows and afflictions upon us, till we be brought to know our selves, and finde out those sins, for the which the Lord is so displeased with us. O that men were wise in this particular, to finde out the cause of Gods anger and dis∣pleasure, and to desire the Lord to help them in this search; as holy Job did, Shew me (sayes he) wherefore thou contendest with me: and again, * 1.58 Shew me my rebellion and my sin. Till we do this we do nothing, neither can we have any comfort in our sufferings that the Lord intends our good therein, or that the same are sanctified unto us.

Secondly, [Use 2] seeing the Lord by his judgements many times brings sin to light, which in times of peace and

prosperity lies hid undiscovered This may teach us to admire the won∣derful wisdome, power and goodnesse of God, who hath so many wayes to do us good, to humble sinners, and to bring them home unto himself.

Indeed the preaching of the Word is the ordinary means whereby God doth break the stony heart of man this is Gods Hammer, * 1.59 appointed by him to that end. It will make the har∣dest heart to quake, and tremble as Fe∣lix did; and the most desperate sin∣ners to be humbled, as those wicked Jews that had imbrued their hands in the blood of the Lord Jesus. * 1.60 It is a two-edged sword cutting both wayes.

But when that will not serve the Lord can clap such irons upon the soul and conscience as can make the stoutest heart to buckle. As the Lord dealt with Manasses, laid him in cold irons, and then he knew that God was the Lord. Thus dealt he with the Pro∣digall, * 1.61 the Jaylor, and with this peo∣ple here, by sharp and sore afflictions, he makes way many times for repen∣tance: So that we may cry out with

Paul, * 1.62 O the deepness of the riches both of the wisdome and knowledge of God? how unsearchable are his judgements, and his wayes past finding out. Surely the greatnesse of his wisdome and power is wonderful, that by so many means can work good to his peo∣ple.

And last of all this may serve for matter of terror unto such that have been in the furnace of affliction, [Use 3] and have had the hand of God lien heavy upon them, yet have not been bettered by them, to finde out their sins; and to be humbled for them; there is few families amongst us but have felt Gods hand in our late visitation. To have affliction is no certain signe of Gods favour, but to profit by affliction; as to finde out our sins, to be humbled for them, and bettered by them, thus are the afflictions of the godly sanctified unto them.

But alas, the Lords hand hath been upon many of us, upon some in one kinde, and upon others in another, and yet they are not bettered. It was a sad complaint that the Lord takes up

of his people, I have corrected them, but they have not been humbled; there cannot be a greater signe of Gods an∣ger, then to set light by afflictions. In that day did the Lord call for weeping, * 1.63 and mourning, &c. and behold joy and gladnesse, &c. But what saith the Lord, This iniquity shall not be purged till ye die. * 1.64 Shall a Trumpet be blown in a City, and the people not be afraid? Shall Gods judgements be upon a land and Nation, or upon any particular person and they not lay them to heart? There can be no more certain sign of a hard heart, and desperate sinner, then not to profit by the rod. I have brought thy way upon thy own head, * 1.65 yet hast thou no consideration of thy abominations. And as it is said, Re∣probate silver shall men call them, * 1.66 be∣cause the Lord hath rejected them.

And our secret sins in the light of thy countenance. [Text.]

NOte we farther, how Moses con∣fesseth here, that the Lord did punish them for their secret sins, as for their open iniquities. And these God

did set before his eyes to take venge∣ance, and to punish them for, as for their open rebellions; teaching us,

That it is the nature of godly sor∣row and true repentance, [Doct. 4] * 1.67 to be hum∣bled and repent for lesser sins, as for great offences; yea for our most secret sins such as the world could never take notice of, yet a true penitent soul will be humbled for.

It is not enough for men to sorrow and repent for open, notorious, and scandalous sins, such as are Murther, Whoredome, Drunkennesse, &c. But our repentance must reach to lesser sins, that is, such sins as we have commit∣ted in secret, that never came to the view of the world. To clear this:

Take we notice first of all of Da∣vids Example and Practice herein. When Nathan by his parable had convinced him of his sins, of Adultery and Murther and that his heart smote him for the same, these sins he acknow∣ledgeth, * 1.68 I have sinned (saith he) a∣gainst the Lord. And how heavy the guilt of those sins lay upon his soul, * 1.69 we may see in that penitential Psalme

of his, by his manner of begging par∣don, Wash me, cleanse me, blot out; restore me to the joy of my salvati∣on, &c.

Yet as though all this were not e∣nough, he accuseth himself of that, which Nathan did not, by acknow∣ledging the very root and spawn of all those evils, * 1.70 saying, Behold, I was sha∣pen in iniquity, and in sin did my mo∣ther conceive me. David will no lon∣ger flatter himself in his sinful courses and secret sins, but confesseth all, and begs pardon of all; * 1.71 Cleanse thou me from my secret faults.

O how ready are these wretched hearts of ours to deceive us in this par∣ticular: If our hearts smite us, and our consciences accuse us for some grosse sin or other that we have committed, and the world cries shame of, and we confesse the same to God, and beg par∣don for it, we think all is well: In the mean time there is a world of wicked∣nesse that lies hid in the soul we see not, * 1.72 the very thoughts and imaginati∣ons of our hearts being evil continual∣ly; and all our righteousness, even

our best duties themselves, are as a menstruous cloth; and When we have done all that we can we are unprofitable servants, and have cause to pray with good Nehemiah, * 1.73 O my God pardon me according to the greatness of thy mer∣cy. And without this sense of the uni∣versal depravity of our Natures, and of those secret sins that cleave to us in our best duties, our pronenesse to all evil, our indisposition to any thing that is good; the blindnesse of our Understanding, the rebellion of our Wills, the disorder of our Affections, and that indeed we carry about us a very Body of sin, and can be humbled for these, and repent of these as well as for our grosse sins, we are strangers to godly sorrow and true repentance.

And the first Reason may be taken from the nature of true Grace, [Reas. 1] and godly sorrow for sin. If this be true, sincere and unfained, it will set it self against every sin, and will work an universal change in the whole man; at least in an unfained desire and ende∣vour in the heart, though by and by it cannot subdue and bring under every

sin, yet it will set it self against it, and will be humbled for it. The nature of true Grace is to make the inside cleane as the outside; it worketh faith in the soul: and it is the nature of faith, to purifie the heart; * 1.74 and the heart being clean and pure, the thoughts, the words and actions of the life, will in some good measure be sutable.

May be taken from the nature of God, [Reas. 2] who is Omniscient, and is privy to all our sins, even to the most secret windings and turnings in the heart of man, as it is in this Text, Thou hast set our secret sins in the light, &c. There is nothing that ever we did, but the Lord is privy to it: * 1.75 All my wayes (saith David) are before thee; there is not a word in my tongue, but thou, O Lord, knowest it altogether; and Job acknowledgeth, * 1.76 There is no thought hid from thee.

And as the Lord sees and observes our wayes, so he will not fail to judge every man according to his works, * 1.77 And will bring every work to judge∣ment, with every secret thing, whe∣ther it be good or evil.

So then whether we consider the na∣ture of true Grace, that albeit it can∣not subdue every corruption by and by, yet will it set it self against all and is humbled for all; or that God sees and beholds our most secret sins, and will not fail to punish them. This shews the Doctrine to be clear, That godly sorrow and true repentance doth reach to the most secret sins.

This serves to discover unto us in what a miserable estate and condition many in the world are in at this day; [Use 1] and how far they are from true repen∣tance, that flatter themselves, that so long as they are not notorious sinners, Drunkards, Swearers, openly pro∣phane, &c. and are not guilty of such sins as all the world cries shame of, they thinke they shall doe well e∣nough.

O how far are such from the grace of true Repentance, whose property is to set it self against our most secret corruptions, since our most secret sins are such as the Lord will most severely reckon for.

Moses sin for the which the Lord

would not suffer him to come into the land of Canaan, was a secret sin in his heart, yet how severely did the Lord punish this sin in his servant?

And Peter with Simon Magus to pray, * 1.78 If perhaps the thought of his heart might be forgiven him. So that there is no true repentance when men are not humbled for their most secret sins.

And Gods children that have the truth of grace in their hearts, are as much humbled for their secret sins, for their privy and close sins, their sinful thoughts, and lusts of their hearts, hy∣pocrisie, neglect of duties, coldnesse in prayer, &c. they be oft brought upon their knees for these.

And this shews the folly and mad∣nesse of those likewise, that if they can but commit their sins in the night when none can see them, as to steale, commit Adultery, &c. think all is well: whereas though thou mayest hide thy sins from men, yet even thy most close and secret sins are open and naked in the sight of God, his All-seeing eyes were then upon thee; he took thee in

the manner. * 1.79 His eyes are like a flame of fire, and his feet like fine brasse. He sees in the darkest night, and into the most secret corner, and he will not fail to punish the sinner.

Seeing it is so sure a note of godly sorrow and true Repentance, [Use 2] to be humbled for lesser sins as greater, for secret sins as those that are openly committed;

This may serve to justifie the wayes and courses of the godly, against all those scoffs and taunts of wicked and gracelesse ones daily cast upon them for piety sake, that they are so strict, and so precise in every thing, even in mat∣ters of the smallest moment that they love singularity, and deprive them∣selves of that liberty and pleasure that others enjoy, they will not swear nor drink for company, nor run with o∣thers into the same excesse of riot,

It is true indeed this they do not, nei∣ther dare they do it; and this is indeed the main cause why the world hates them: But it is better that men should hate us for good, then that God should plague us for evil.

Little doth the graceless world know what the terrors of the Lord are, and how sensible a tender conscience is of sin, especiall such as have been in the furnace of Soul-affliction. Davids heart smote him for the very renting off of Sauls garment, when his life it self was in his hand. It is neither folly nor precisenesse in any, to avoid the least sin, that is so hated of God, and will be so severely punished of him. Let such remember, that it was the sin of cursed Cain to hate his brother for good. * 1.80

And last of all, [Use 3] this serves to disco∣ver the wofull estate of those that co∣vet nothing more then to shut their eyes, yea and stiflle the checks of their own Consciences; that when by the Ministery of the Word they are con∣vinced of their sins and of the mise∣rable estate wherein they stand by rea∣son of sin, labour by all means to keep this sorrow of heart from them, like a poor condemned creature, that stops his ears that he may not hear the Sen∣tence of Condemnation passe against him: whereas his onely way were to

be humbled for his offence, and to beg pardon, there cannot be a more cer∣tain signe of an obdurate and hard heart, then thus to stifle Conscience, to hate reproofs, that they might go on in a sinfull course without controle∣ment. * 1.81 Whereas a godly heart can say with David, Let the righteous smite me, for that is a precious oyle. And by their judging of themselves, they shall escape the judgement of the Lord: * 1.82 That sin that is judged here, shall not be judged hereafter.

Our secret sins in the light of thy countenance.

THere is one thing more observable in this Text, viz. That the Lord having now by those sharp afflictions humbled this people, they are brought at last to know and acknowledge, that God had not onely set their iniquities before him, but even their most secret sins in the light of his countenance.

Whence we learn, [Doct. 5]

That our most secret sins that are committed, are done God looking on. * 1.83 Our secret sins in the light of thy coun∣tenance.

It is true, * 1.84 carnal hearts are ready to reason as Eliphaz with Job, How doth God know, can he judge through the dark? Thick clouds are a covering to him that he seeth not. These and the like are the carnal thoughts of carnal men, Doth God know? or is there any knowledge in the Most High?

Many a wicked and graceless wretch thinks the dark night will cover his sin, and hide his abominations, where as there is nothing that ever we did, but the Lord is privy to it. * 1.85 All my wayes (saith David) are before thee; and There is not a word in my tongue but thou O Lord knowest it altogether. And as Job hath it, * 1.86 There is no thought hid from thee. So that all our wayes, words and thoughts are knowne to him.

Many are those glorious titles that are given to God in the Scriptures: And amongst the rest this, that He is the Searcher of the heart, a property no way communicable to any creature for of him onely it is said, * 1.87 All things are open and naked before his eyes.

This is fully cleared by the Prophet

David, * 1.88 Thou knowest my down-sitting and my up-rising; thou understandest my thoughts afar off: * 1.89 There is not a word in my tongue, but loe thou know∣est it a together. And again, * 1.90 The dark∣nesse hideth not from thee, but the night shineth as the day, the darknesse and the light are to thee both alike. Am I a God at hand, saith the Lord, * 1.91 and not a God afar off? Can any hide himself in secret places that I shall not see him? Do not I fill heaven and earth saith the Lord? There is no point of Doctrine in all the Scriptures, more clear and plain then this. That it is God that searcheth the heart, sees all things, and beholds our most secret thoughts and wayes.

The Reasons will make it more clear.

First, [Reas. 1] his Omniscience is a special property of God, an attribute of his; His Knowledge is infinite, hath no bounds nor limits, he knows the Na∣ture, Reason, and Causes of all things. * 1.92 All things are naked and open to his eyes, or as the word is anatomized before him. He is that God that fills

heaven and earth with his presence, and therefore must needs know and observe all our actions, and take notice of our most secret sins. [Reas. 2] Is given by the Prophet, * 1.93 It is he that made the eye, shall he not see? It is he that made the ear, shall he not hear? He teacheth man knowledge, shall he not know? These were all absurd to think or ima∣gine in God, that hath in him perfe∣ction of all things. Can the work be unknown to the workman, or the crea∣ture to the Creator? Since it is in him that we live and move and have our being. * 1.94

The Lord at the last day will then lighten things that are hid in dark∣nesse, [Reas. 3] * 1.95 and will make the counsels of the heart manifest; and bring every secret thing to Judgement. Therefore out of question he knows every secret thing; yea, he is privy to all those se∣cret thoughts, motions, windings and turnings in the heart of man, and every man at last shall receive judge∣ment accordingly. We shall now ap∣ply this. [Use 1]

Seeing that our most secret sins are

done, and committed in the light of his countenance; How may this strike terrour in the hearts of all wicked and ungodly men, that live in the dai∣ly practise of many known sins? Can therebe a greater terror to a malefactor, then to know that the Judge himself is an eye-witnesse of his villany? So what greater terror can there be to the wicked, then this, to have the Lord himself to behold their doings.

Many a wicked wretch thinks with himself, that the sins he daily com∣mits, that no eye sees him nor beholds him, could they be perswaded, that but the eye of some godly man, yea but a childe of five years old did see, and beheld them, what a terror would this have been unto them? O where are our thoughts of the Lords All-seeing Presence, whose eye is ever up∣on us!

Yea, the more cunning and slight men have used in covering and concea∣ling their sins, the more doth the Lord abhor them, and the greater weight of vengeance he will at last lay upon them. Inasmuch as their sin went not

alone, but had joyned with it, that cursed Atheisme of the heart, that God saw them not and that there was not knowledge with the Most High. Whereas God ever takes them in the manner, and will bring in evidence a∣gainst them at last; These things hast ••hou done, * 1.96 and I kept silence, and thou thoughtest that I was such an one as ••hy self: But I will reprove thee, and set them in order before thee.

Secondly, [Use 2] seeing our most secret sins are in the light of his countenance, why then should we labour so much to avoid grosse sins in our lives, such as bring a blot upon our Names, and shame before men; And in the mean time make no reckoning at all of lesser sins, but foster and cherish in our bo∣somes noisome lusts, and sinful affe∣ctions, as Envy, Wrath Malice, Pride, Uncleannesse, &c. which makes us odious and abominable in the sight of God, who sees and knows the heart, and takes notice not onely of the grosse evils of our lives, but of the most hid∣den corruptions of our hearts.

Yea more, consider with thy self

that the Lord knows thy heart better then thy self doest; * 1.97 for he is the fear∣cher of the heart: when thou hast been most careful to search into thy thy heart, he knows more by thee, then thou by thy self. And this made David pray so earnestly. * 1.98 Cleanse thou me from my secret faults. O then how careful should we be to avoid not onely the grosser evils of our lives, but to purge our hearts from evill thoughts, unclean thoughts malici∣ous thoughts, and those most secret sins that lie lurking in our souls.

There is no deceit of Satan like un∣to this, to sin under hope of secrecy. * 1.99 The Eye of the Adulterer (saith Job) waiteth for the twylight, and saith, No eye shall see me. * 1.100 But what saith the Lord, I have seen the lewdnesse of thy whoredomes, even I know and am a witnesse, saith the Lord. The eyes of the Lord are in every place, beholding good and evil. Adams bushes could not hide him from God nor the keele of the ship secure Jonas but God could finde them out.

And last of all seeing our most secret

sins are in the light of his countenance: what a care then ought Christians to have in all those holy duties they per∣form to God that they labour to ap∣prove their hearts to him, in doing them, that they be performed with all sincerity and singlenesse of heart, as in his Presence.

The Lord knows with what minde you come to the Word, with what minde you come to the Sacrament, with what hearts you come to prayer, or any duty you perform to him: Why should we halt and dissemble with him, who is the searcher of the heart?

Wicked men, and the prophanest hypocrite, may in outward shew match the best Christian; he will fre∣quent the Assemblies of Gods people, hear the Word, receive the Sacrament, pray, &c. and carry himself very fair∣ly in outward appearance as the best. You shall have Cain sacrificing as well as Abel; Esau begging a blessing as earnestly as Jacob; Saul confessing his sin as well as David; Ahab humbling himself as well as Hezekiah, and the

Pharisee praying as well as the Publi∣can. But here is the difference; a god∣ly Christian in all these duties seeks to approve himself to God, doing all things with a single heart, with a sin∣cere heart as in Gods presence, as Na∣thaniel, Behold a true Israelite in whom there is no guile. He doth all things as to the Lord Christ, knowing that the All-seeing eye of God is up∣on him.

Notes

• * 1.1

  Sight of sin, ground of humilia∣tion for sin.
• * 1.2

  Lam. 3.40.
• * 1.3

  Ier. 8.6.
• * 1.4

  Ezek. 16.2.
• * 1.5

  Es. 58.1.
• * 1.6

  2 Sam. 12.7. Acts. 2.23. Lam. 3.19.
• * 1.7

  Psal. 32.
• * 1.8

  Lu. 5.31.
• * 1.9

  Mat. 11.28.
• * 1.10

  Joh. 16.7, 8.
• * 1.11

  2 Cor. 7.7.
• * 1.12

  verse 10.
• * 1.13

  1 Ioh. 5.
• * 1.14

  Ro. 7.7. Ro 3.20.
• * 1.15

  Iob 4.18. Es. 64.6.
• * 1.16

  Heb. 12.••••.
• * 1.17

  Sin, the cause of all judg∣ments up∣on a peo∣ple.
• * 1.18

  Dan. 9.5.
• * 1.19

  verse 8.
• * 1.20

  Deut. 28.15. verse 21.
• * 1.21

  Lam. 5.16.
• * 1.22

  Ps. 78.12
• * 1.23

  verse 32
• * 1.24

  verse 33.
• * 1.25

  Es. 59.1.
• * 1.26

  Eph 5.6.
• * 1.27

  Speciall sins that provoke Gods an∣ger.
• * 1.28

  Idolatry
• * 1.29

  Exod. 32.4, 28.
• * 1.30

  Infideli∣ty.
• * 1.31

  Ps. 78.33.
• * 1.32

  Blasphe∣my.
• * 1.33

  Blood.
• * 1.34

  Unclean∣nesse.
• * 1.35

  Hos. 4.2
• * 1.36

  Iudg. 17.6.
• * 1.37

  Ro. 13.4.
• * 1.38

  Num. 25.11, 12.
• * 1.39

  Neh. 13.20.
• * 1.40

  Ps. 101.8
• * 1.41

  Can. 2.15
• * 1.42

  Times of affliction discovers corrupti∣on.
• * 1.43

  Deut. 32.15,
• * 1.44

  Hos. 5.14, 15.
• * 1.45

  Hos. 6.1.
• * 1.46

  Es. 26.16
• * 1.47

  Gen. 37.24.42.21
• * 1.48

  2 Chron. 33.13.
• * 1.49

  Luke 15.
• * 1.50

  Iudg. 14.14.
• * 1.51

  Ro. 5.3. 2 Cor. 4.13. Heb. 12.11.
• * 1.52

  Iam. 4.6.
• * 1.53

  Iob 33.17.
• * 1.54

  Luke 15.
• * 1.55

  Iob 36.8, 9.
• * 1.56

  Ier. 10.19.
• * 1.57

  Es. 42.25.
• * 1.58

  Iob 10.2. & 13.23.
• * 1.59

  Ier. 23.
• * 1.60

  Act. 2.37
• * 1.61

  Acts 16.
• * 1.62

  Rom. 11.33.
• * 1.63

  Es. 22.12.13, 14
• * 1.64

  Am. 6.9.
• * 1.65

  Eze. 16.43.
• * 1.66

  Ier. 6.30.
• * 1.67

  A true pentient will be humbled for his most se∣cret sins.
• * 1.68

  2 Sam. 12.13.
• * 1.69

  Ps. 51.
• * 1.70

  ver. 5.
• * 1.71

  Ps. 19.12
• * 1.72

  Gen. 6.
• * 1.73

  Neh. 13.21.
• * 1.74

  Acts 15.9.
• * 1.75

  Ps. 119.168. Ps. 139.4
• * 1.76

  Iob 42.4.
• * 1.77

  2 Cor. 5.10. Eccl. 12.14.
• * 1.78

  Acts 8.
• * 1.79

  Rev. 1.17
• * 1.80

  1 Ioh. 3.12.
• * 1.81

  Ps. 141.5.
• * 1.82

  1 Cor. 11.32.
• * 1.83

  The most secret sins are done, God loo∣king on.
• * 1.84

  Job 22.13.
• * 1.85

  Ps. 119.168. Ps. 139.4.
• * 1.86

  Iob 42.4.
• * 1.87

  Heb. 4.13.
• * 1.88

  Ps. 139.2
• * 1.89

  verse 4.
• * 1.90

  verse 12.
• * 1.91

  Ier. 23.23, 24.
• * 1.92

  Heb. 4.13.
• * 1.93

  Ps. 94.9.
• * 1.94

  Acts 17.27.
• * 1.95

  1 Cor. 4.5. Eccl. 12.14.
• * 1.96

  Ps. 50.21.
• * 1.97

  Ro. 8.27.
• * 1.98

  Ps. 19.12
• * 1.99

  Iob 24.15.
• * 1.100

  Ier. 29.23.