sins of the Saints they drive them to Jesus Christ If there be any truth of grace though weak thy sins will drive thee to Jesus Christ not drive thee from him but drive thee to him And make thee prise Jesus Christ as the Immaculate Lamb of God that is come into the World to take away thy sin It will make thee set a high price upon Christ and cause thy heart to follow him with all thy might Wicked men when they sin they turnaway from God and from Christ and the things of Christ are less savoury to them But the Saints when they sin they are put upon the seeking after Christ and prising of him so much the more Lastly Their very sin makes them to long for Heaven O wretched man that I am saith Paul who shall deliver me from this body of death Thanks be to God through Jesus Christ c. O! he flies to Christ and he desires to be present with Christ so the Saints they long for Heaven upon this ground above all other grounds and reasons namely because they know they shall never be delivered from the body of sin and death that they carry about with them till they come to Heaven and therefore they prise the state of Heaven as a glorious state because they shall never sin more against God I put it now in the name of God to your consciences this day you say you hope to go to Heaven what 's that for which you prise Heaven most why a gracious heart would say O Lord though I endure some sorrows and afflictions here yet thou knowest that the great burden of all it is the burden of my sin and when I shall be taken out of this world I know I shall never sin more never sin more against thee O that day when shall that day come that my soul shall never sin more against that God that I do love Thou that knowest all things knowest that this is my desire after Heaven upon this ground above all other grounds whatsoever Are you able to say so as in the pesence of God this would be a good argument indeed that though there be some spots yet they may be the spots of Gods Children And if it be so with thee then attend to the next point and that is The different dealings of God with his Children in regard of their sin with his dealings with the wicked and ungodly in regard of their sins As the behaviour of thy soul in respect of thy sin is different from the wicked so the behaviour of God towards thee will be very different from that of his towards the wicked and ungodly They may not think to escape so as thou mayest escape First As in the first place If a Child of God sins yet he hath a pardon laid up for his sin yea a pardon laid up before the sin is committed I do not say the pardon actually applyed but laid up for to say the thing is actually pardoned before committed it 's scarce English much less Divinity For whatever it be in Gods account or what God will do yet when we say the sinner is pardoned it notes some work of God upon the Creation actual in being As when we say the World was created it was not created from eternity why it 's a work of God upon the creation therefore it has a Time And so what 's a work of God in Himself that is from eternity But what 's a work of God upon the creature that 's in time without any change in Gods nature any more-then the creating of the World did change his nature there are for givnesses with thee that thou mayest be feared they lie up with thee there are Pardons that lie up with God there is an Atonement made for the sins of Gods Children for the sins that they have committed and sins that they shall commit I say an Atonement is made even for them and a ransom is paid Jesus Christ did tender up himself to the Father for a ransom for all the sins of the elect it 's laid up there So saith the Apostle 1 John 2 2. I write unto you little Children that ye sin not and if any man sin that I shall take notice of by and by we have an Advocate with the Father and he is the propitiation for our sins So that when an ungodly man sins there the sentence of death comes out against him But the Lord saith concerning his Children Let their souls be pardoned for I have found a ransom Thou sayest the best have their sin True but one man hath a ransom hath a price paid for his sin and thou hast none none for ought thou knowest In that condition wherein thou art thou canst not know that thou hast any Here 's the difference between Gods dealing with his Children others one sins and the Lord acknowledges a propitiation presently a ransom a price a pardon that 's laid in but he acknowledges it not for thee Secondly Yea in the Second place the Children of God when they sin their condition is far different from the sin of the wicked they have not only a price paid and a pardon laid up But you will say how in case they do not sue out their pardon I confess if they sue it not out they have not the comfort of it But yet the Scripture tells us they have an Advocate with the Fathe If they through ignorance do not know their sin how can they sue out their pardon yet they have an advocate with the Father continually and it 's the work of Jesus Christ at the right hand of the Father to be an Advocate to plead for believers with the Father when ever they sin against the Father there stands Christ their Advocate pleading he watches if there come in any accusations against them if the Law or the Devil or conscience shal send up an accusation Christ stands as an Advocate to plead their cause you know I suppose what an Advocate in Law doth mean he stands to plead the cause of his Client whatsoever comes in against him he is made acquainted withall that he may stand to plead This is the case of the Children of God notwithstanding their sin they have an Advocate with the Father In 1 John 2. 1. My little Children these things write I unto you that ye sin not ye ought not to sin take heed of sinning But if ye do you have an advoc te with he Father Jesus Christ the righteous These things that I am speaking I confess may prove dangerous to wicked carnal hearts that are ready to turn the Grace of God into wantonness but by that they may know what I say belongs not to them that their spots are not the spots of Gods Children Those that shall hear of this and be hardened or embâ—ldned in sin the more there need no other Argument to prove that their spots aâ—â— nâ—ne â—f the spots of Gods Children than that And
Glass to see out own spots how we are bespotted by our sin if it is such a Foul such a Spreading such a Staining spot How is it that Men and Women see it not they see not their own faces Oh! they never were acquainted with Gods Glass What 's that you will say why James 1. 23. will shew you what the Glass of God is in which you may see your Faces in which you may see your spots If any man be a hearer of the word and not a deer he is like unto a man beholding his natural Face in a Glass for he beboldeth himself and goeth his way and straightway forâ—etteth what manner a man he was But who 〈◊〉 looketh into the perfect Law of liberty and continueth therein c. And the Law of God is â—â—e Glass that God would have thee to look â—â—to to see thy face in thou canst not know â—â—y heart but by holding the Law of God before thee Paul thought himself beautiful eâ—ough until the Law came That Scripture 〈◊〉 notable for it in Rom. 7. 9. For I was â—â—â—ive without the Law once But when the Comandment came Sin revived and I died 〈◊〉 was alive I was jollie and thought my â—â—lf well enough but when the Commandâ—ent came when God did but take the Glass 〈◊〉 the Law and hold it before my face I 〈◊〉 my self a most ugly Monster I rememâ—er I have read of an old strumpet that had â—â—ed a false Glass continually to look in and 〈◊〉 presented her beautiful unto her self and 〈◊〉 would never look upon any other But â—â—ce there being a Glass by she chanc'd to â—â—ok into it wherein she beheld her face â—â—d being told her that it was a true Glass â—â—e ran mad upon the sight of her ugly face â—ertainly the generality of men have no other Glasses to look into and to behold the face of their souls but their own carnal conceits and the wayes of other men and the like But if God should but hold the Glass of his Law to some of your faces to behold how loathsom you are in the Eyes of God for so they are in Gods eye as this Glass presents them if they are not washed in the blood of Christ and it would be a dreadful sight to many a soul But yet better that you saw it now while there are wayes to cleanse your souls of their spots than when you should die for if when you should be at the point of Death and be ready to go to the great God to Receive the sentence of your Eternal Doom If conscience should hold the Glass of Gods Law before you and there make you see the ugly face of your soul spotted by sin Oh! it would be a soul sinking sight unto you Learn you to look now into the Glass of the Law and examine your soul by the holy Law of God that you may see your spots there many of you spend a great deal of time every morning in looking into the Glass to see if all things be well in your face Oh that you would but spend as much time in looking into the Law of God and examining of your hearts by the word There stands a Glass in the window and there lies a Book on the shelf Why may not the Law of God be as well taken to look into your hearts as the Glass taken to see your face in People are little acquainted with this Glass and therefore know not their own souls Secondly If sin be such a spot O learn we to be humbled for our spots if we have seen them and to be ashured of them if we have seen our faces besmeaâ—'d it doth deject us especially if we be in Company that are our Superiors Know that you are alwayes before the Infinite God and his blessed Angels and they behold your spots O therefore be humbled and be ashamed for your spots An Ingenuous disposition of heart is ashamed if either flesh or garments bespotted but now one of a so did disposition that is all the week raking in Kennels or Dust-heaps though they be bespâ—ted they care not because many times the very temper of their spirits is like to their employment but now one that is of an Ingenuous disposition if he be defiled he is ashamed and troubled for it O labour to purge your spots and stains know that this is the work that you have to do To get vour souls cleansed and purged The Lord hath set open a Fountain for sin and for uncleanness for Judah and for Jerusalem to wash in O wash your hearts O Jerusalem So I may say to every soul wash thy heart from thy spots thou wilt wash thy face and hands dayly O that dayly there might be washing of thy heart If thou hast committed sin let it not lie and soak in if there should any spots happen upon your cloeths you presently lay salt upon it to keep it from staining so so soon as thou hast committed sin lay the salt tears of thy Repentance though that be not all the blood of Christ is the main thing to keep thy soul clean from this staining-spot and to do it presently will be a great â—eal more ease than to stay long as a sport of Ink as soon as it falls if youseek to get it away it will be done with a little tâ—â—ble but if you let it soak in you cannot get it out after wards And so it is with sin that lies long upon the soul O! many of your sins are old stains that have been many years upon you and as it is in your cloeths that have old slains washing will not serve all the Soap you can use will not get them out but you must lay them a frosting in a winter night O! so your old sins you must not think that those old spots and stains upon your soul that you shall get them off so easily you must be willing to lie a soaking and frosting to indure what hardship God calls you to so be it that you may be cleansed from them It 's an expression that I remember Austin hath saith he You would have all things good and clean in your house all the furniture in your house yea your shooes if they be bespotted you will have them clean And hast thou more care of thy very shooes then of thy soul that 's spotted and defiled O! there 's little care for the cleansing of that But now my Brethren these things especially should be applyed when we are to go more immediately and solemnly into the presence of God We must look into the Glass of the Law every day be humbled be ashamed and labour to purge the spots of our souls and that continnually But I say when we are to go into Gods presence in a more immediate manner as when we are to go to prefer a petition to God and that such a petition as concerns our souls and Eternal estates when we are to go to hear his word
of the Saints while they have their many spots in this world And so in 1 Pet. 1. 19 there 's the same expression We are redeemed with the precious Blood of Christ as of a Lamb without blemish and without spot You will say What comfort is it to me in the midst of my spots that Jesus Christ my Saviour hath no spots What This is comfort Because God looks upon thee not as thou art in thy self but in his Son and reckons thee as a member of his Son and deal with thee according to the Relation thou haâ— to him And the Righteousness of hâ—â— Son is made over to thee Christ is a Covenent-Head the Head of the Covenant and in that regard being without spot it is of unspeak able comfort unto a gracious heart when it sees it self defil'd and bespotted by sin And then yet further know That through the righteousness of Christ thou art lookt upon thy self in the point of Justification without spot too The Saints have their spots that is they have their weaknesses and some sins their Sanctification is imperfect I but in regard of Justification so they are altogether without spot So you have it in Cant. 4. 7. Where Christ speaks of his Spouse Thou art all fair my Love there is no spot in thee You will say This seems to be against this text No not at all for we may be without any spot in regard of our Justification and yet we may be spotted and defiled and God may see that we are defiled with spots in our sanctification It 's true the Lord will not charge these spors upon thy soul that art in Christ yet he doth expect that thou shouldst be humbled for them And so in Ephes 5. 27. there we have both together there 's a Scripture that shews that thou shalt one day be without any spot in regard of thy sanctification too though thou be'st spotted now yet the time is coming when thou shalt be delivered from all these spots in regard of thy sanctification saith the Apostle there Christ loved his Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word That be might present it to himself a glorious Church not having spot or wrinckle or any such thing But that it should be holy and without bâ—mâ—â— Mark what â—eaps of words here are here 's sanctifying cle nsing washing presenting a glorious Church not having spor not having wrinckle or any such thing â—ut that it should be holy and with us blemish All these â—â—pressions are to shew the state the Saints should be brought unto and to uphold thy spirit in the sight of all thy spots Let me speak to thee who art sensible of the many spots that are in thy â—â—ul What is it that doth uphâ—ld thy heart Oâ—e would wonder that any soul that knows what it is to deal with such an infinite holy God as the Lord is one would wonder what should uphâ—ld the soul seeing it 's so defiled and nothing but spots in every thing What can uphold it here from sinking It may be that that upholds you is this We have all our sins and we are all sinners If there were nothing else to uphold a gracious heart but that it could noâ— but sink even in dispair notwithstanding thatâ— But now these three things uphold a gracious heart I have my spots indeed and am defil'd wo to me for the defilements of mâ—soul my life This is indeed the burden that I have in this World the great affliction that is upon me that my soul is so defil'd O! but blessed be God I have to deal with God through Jesus Christ who hath offered up himself to the Father without any spot I have to deal with God through the Lamb that was sacrificed that had no spot and it was for me that he was slain and God looks upon me through him and he is made of God sanctification I am indeed imperfect and have many spots yet blessed be God he hath reveal'd that justification is perfect in this life That the Lord through the righteousness of his Son looks upon me as without spot that is will not lay any of these spots to my charge Yea and further This is the comfort of my soul that though I have many spots now yet there is a way reveal'd to cleanse my soul from all spots through the blood of Christ and through the word of God to cleanse and wash me Yea I find in the word that Jesus Christ had such a desire to cleanse my soul from spots as he gave himself to that very end And there is a time when all these spots must be washed away and when this defiled polluted soul of mine shall be before the Lord and his Christ and live for ever with them without any spot oâ— wrinckle or any defilement whatsoever but shall be made fully perfect in my sanctification as now I am in my justification And it 's this that upholds my soul That 's somewhat indeed that in this life of thine wherein there is so much corruption if thy soul be upheld from sinking with such considerations as these are surely thou art gone beyond a carnal heart and I may even fay That thy spot is the spot of Gods Children from this and not the spot of the wicked and ungodly Remember that one expression in Ephes 5. which is very remarkable and of great use Christ â—ved us and gave himself that he might sanctifie and wash us and the like Mark it is made the great fruit of the love of Jesus Christ to sanctifie a soul therefore it 's matter of great consequence for Christ shews his love in a special manner in sanctifying and cleansing the soul This is from the peculiar and electing love of God And it shews when Christ comes to cleanse the soul from spots and defilements that he had loved from all eternity that foul But on the contrary if the Lord do let thee lye in the filth of thy sin it is an Argument that he never set his heart upon thee As for instance suppose a man were riding on the high way and sees a Child there lie all in the filth ready to be choak't with the dirt and mire and to perish there well as he is riding by he looks upon the Child and sees it ready to perish and when he hath look't upon it away he goes and leaves it there would not every one say Certainly this is not the Father of the Child that rides so away But now if the Father or Mother should come by and see the Child the Mother would screek out O my Child and snatches it up and carries it away and gets water and washes it and so cleanses the Child And herein doth the Mother or Father shew their love they have to the Child Thus it is for all the World in the love of Christ Christ he sees all your filthiness and pollution he sees
and working and I was resolved tâ— have done such and such a thing if the Loâ—â— had not in mercy sent you to have stopt me iâ— such a way O what might I have done heâ—â— now is the spirit of David O consider 〈◊〉 this you that will plead sometimes for Daviâ— sin and did not David commit such a sin yâ—â— will say I but then take notice how quiâ—â—ly David was convinc't and how soon was stopt in his sin Fifthly There 's no godly man what ever though he hath many sins in him yet there is no sin that reigns over him This is a certain truth that there is no man or woman in the World that hath the least degree of grace that is under the power of any reigning sin Sin may dwell but not reign in them and the Scripture is so express in this that there can be no gainsaying of it Rom. 6. 14. For sin shall not have dominion over you why for ye are not under the Law but under Grace That soul that is under the dominion of any sin is under the Law that is it is under the curse of the Law it 's in the state of nature it hath no interest in Christ But now if the soul come once to be under grace either sin must not have domminion over you or God must not be faithful one of them for this is the promise of the Holy Ghost If you be under grace sin shall have no more dominion over you He doth not say that if you be under grace then you shall commit no more sin but sin shall have no dominion over you therefore that man or woman over whom any one sin hath dominion certainly is not under grace This is the word of God and O that God would carry it unto the consciences of whom it doth concern this day that whosoever is under the dominion and reign of any sin that soul for the present is not under grace he hath no interest in the grace of Jesus Christ Now you will say for the reign and dominion of sin What 's that First It 's apparent in a great many that they are under the reign of sin that is such men can go on constantly in a way of known-sins meerly for contentment unto the flesh why these are under the power and reign of sin Yea sometimes a sin that is a secret sin may be a reigning sin A man may be the subject of a King that he never saw in all his life Perhaps he knows not where the King is and yet he may be his Subject and he may reign over him So a secret sin may be a reigning sin That 's a reigning sin that a man gives himself up to though it be in never so secret a way There 's a difference between a Tyrant that co meth violently to force men to submit to him or one that comes with a sudden surprise or with any cunning wayes to perswade men to come in to submit to him and a Prince that is upon his Throne reigning and having his Subjects acknowledging themselves to be as Subjects to him Now the sins of the wicked they are reigning thaâ— is their sins command them and they yeelâ— up their very wills unto their sins the wiâ—â— and the affections it is in the sin There is nothing more in the will of a natural man then his sin And therefore the Scripture makes these to be all one the will of man and the will of the flesh Now when the will yeelds up to the wayes of sin then sin may be said to be in the Throne But now in a godly man there is a universal spiritual and irreconcilable opposition unto sin though there be sin abiding in him yet I say there is a universal spiritual irreconcilable opposition unto his sin sin doth not reign in a soul so long as there is an opposition in a kingdom to any man certainly he cannot be said to reign I say if there be a universal opposition Now in the soul of a Child of God there is an opposition to sin a universal one a spiritual one and I may put a fourth a powerful universal spiritual irreconcilable opposition I 'le open these First A powerful opposition That is he doth not onely wish that he could not sin and wish that he might be otherwise but he makes it to be the great work of his life above all things in the World to set himself against his sin so as if God would speak from Heaven and say unto him Poor creature what wouldest thou that I should do for thee this soul would answer to God Lord thou that knowest all things knowest this is the unfeigned desire of my soul above all things O giveme but power against my sin and especially against those special sins that my nature is most inclinable to O! this is that that my heart is most against Many people extreamly deceive themselves in this in thinking that they oppose their sins because they have some wishes and desires they would be glad that things were better with them then they are I but dost thou look upon it as a matter of life and death and thereupon thy soul doth more strongly work in its opposition against thy sin then against any thing in the World besides many men and women have strong spirits in following their sins but their spirits are not strong in the opposing of their sins But he that is gracious makes it to be his greatest and chiefest work And then the Second thing It is a universal opposition and that in these Two regards First All the faculties in the soul do rise up against sin There is some kind of opposition in a wicked man against sin that is his conscience sometimes doth oppose the lusts that there is in his affections It may be a wicked man hath a convinc't conscience and his conscience will not let him to be at quiet but in his affections there is a liking of sin onely his conscience will not let him be at quiet You will say how shall a man discern this You may discern it thus If the opposition be meerly in your conscience and not in your heart and affections then though indeed you dare not for the present commit such a sin yet you could wish with all your heart that you might have liberty to do it you could wish that there were not such a Law to forbid it you could be glad that that Law were more loose And you would fain have such a thing not to be a sin and if you could commit it quietly without any danger you would do it Now the opposition is not in your will it is onely in your conscience This is an opposition to sin that a carnal heart may have that is he may have his conscience so flye in his face as that he shall not dare for the present to commit his sin no not in secret a man may come so far You will say Indeed
many hypocrites may go thus far as not to commit sin before others but yet if it be in secret then they will do it No a natural conscience may be able to carry a man to this height that is not onely to abstain from sin because of others but from the acts of sin in secret that he dares not for his life though there be none but God and himself together give way to his sin and yet no saving-grace all this while You will say how can that be because though his conscience will not let him be quiet yet he would be glad to have his sin if he might here 's no change of nature that 's the evidence that there is no grace for if a man abstain from sin out of a principle of grace it is from the change of his nature and certainly here 's no change of nature in this so that it is not a universal opposition it 's but onely in one part of his soul But now the opposition of a gracious heart it is in the whole soul not onely my conscience is against my sin but my will and my asfections I have a principle in my will and affections as well as in my conscience all the faculties of the soul do oppose the sin And then Secondly It 's universal that is there 's the opposition of all sin not onely of some particular sin but of every sin what ever the sin be yet the heart doth oppose it So as it can appeal to God Lord thou that knowest all things knowest there is not one way of wickedness in me there 's not one sin that my soul gives way to but there is in my heart an opposition against every sin And then I say It 's a spiritual opposition by that I mean this that it 's an opposition not from arguments onely without that because of the danger or shame or prejudice that will come by it but the opposition is from a contrary stream of grace that there is in the heart There 's such a temptation to sin but a carnal heart may think if I commit it then there may come this ill and the other evil of it and so I will not commit it But a gracious heart doth not oppose onely from such arguments but from a contrary stream of grace that there is in the soul now when the opposition to sin comes from a contrary stream of grace then the opposition is not onely to keep sin from acting but indeed it doth decreass the habits of sin And this should be the care of a godly man or woman not meerly to keep in that is to restrain sin but let me oppose the habits of sin Let me find the habits of my sin to be weakned and mortified in me Let me follow my corruption to the very root of it and there labour to get the very root of my corruption to be deaded O here 's the work of a Child of God! As now in the opposition of a stream of water water that runs in such a stream there may be two wayes to oppose it Either you may make a damm and so damm it up Or otherwise if there could be gotten a contrary stream and so by that to overpower it this would be another manner of opposition then meerly the damming of it up If you damm up a stream it rises up higher and higher and seeks to get vent one way or other but if there were a contrary stream that would carry it smoothly away So 't is when the sins of wicked men are opposed not onely when they are opposed by their friends that these will not let them commit such a sin but when their very consciences oppose their sin their sin swells up the more and they seek all evasions how they can get to have liberty to the commission of their sin and if once they have but broken over the damm they run with more violence as many young people when they are under government their sin is but damm'd up and their sins are swelling and their hearts would fain have vent for their sin but they dare not But then afterwards when they come to be for themselves their sin breaks out so much the more But a gracious heart hath a new nature which God hath put into the soul which is contrary to the nature of sin That 's the spiritual way of opposition of sin And then it 's an irrecocinlable opposition that is such a soul that hath any truth of grace will never be reconcil'd with any one sin It resolves with it self what ever becomes of me yea though I should perish eternally yet I am resolved to fight against my sin eternally Yea at such a time as a soul is afraid that God will cast it away for ever yet at that time such a soul would be loath to sin against God You shall have some men that have horrors of conscience and they are afraid that God will â—ast them off why then upon that then I â—ad as good leave of all say they and if I must be damn'd I had as good be damn'd for somewhat O this is a sign that grace hath not got â—nto thy heart But there 's another now that â—ath some principles of grace got into his soul â—nd it may be such a one may have terrors of â—onscience too and may be afraid that at 〈◊〉 it shall be cast away But yet it concludes â—hus Well whatsoever becomes of me let God do with me what he will yet I will do â—hat I can to honour him The name of God 〈◊〉 blessed for ever what ever becomes of me â—nd therefore that evil of mine that is in my â—eart I am resolved to set my self against to â—â—e uttermost for ever Now this is a â—â—gn that there is grace though much corâ—uption doth very much prevail You may see now as I go along thus much â—hat there may be spots in one and spots in the â—ther But here 's a great deal of difference beâ—â—een the sins of the one and the sins of the â—â—her Further Consider the grounds upon which â—icked men do ordinarily sin Godly men 〈◊〉 rarely be found to commit sin upon such â—ounds as wicked men do There are â—any grounds upon which wicked men go 〈◊〉 the commission of sin I shall but â—ame them and yet in the naming of them I do verily perswade my self I may speak to many of your hearts As thus Commit a sin why it 's but one and I will not live in many sins It 's but one sin that I would live in and in that I hope God may favour me What not in one Why Godly men will not do so where was there ever a godly man on the face of the Earth that would allow himself in a sin because it was but one Secondly Saith a carnal heart It 's but one and it 's a little one I will not commit such gross sins as others do I will not swear and openly profane
the Sabbath and be drunk and a Whore-master But sins in thought and of a lesser nature I hope they may be born withall And what need a man be so strict and precise I but know that a gracious heart would never reason after such a manner O no such a one knows that the least sin is a greater evil then the greatest affliction that there is more evil in the least sin then there is in all the torments of Hell besides And a godly man that understands the wayes of God doth know that the least sin must have the blood of Jesus Christ to purge it out that is more worth then ten Thousand worlds and therefore he will noâ— allow himself in the least because it is a little one The Third ground is this Why the best of all have their sins as well as we Those that we read of in Scripture have they not fallen into foul sins But I beseech you mark though godly men have their infirmities yet shew me any example that ever there was since the beginning of the World any one godly man that did plead for his sin upon this account because another godly man had committed it O! he doth not commit sin upon such a ground as this is He will not venture upon the practice of sin because he sees others are guilty of it as well as himself Oh no If God hath dishonour by another let me take heed how I add to this dishonour saith a gracious heart Fourthly Another ground is because their sin is not so bad as the sins of others mine is not the worst Come and rebuke them for a sin why God grant you never do any worse Indeed in matters of affliction we may reason from a less to a greater and take up a less to prevent a greater but in matters of sin we should never make such comparisons there is a kind of infiniteness in sin and the least sin is enough to be my eternal ruine What 's that to me because others do worse I beseech you consider of it as we name these things for I do not stand to enlarge every one For the truth is there 's never a one of these but might be inlarged into a Sermon and might be a great use to take away these grounds of sin upon which ungodly men do commit their sin Fifthly Another is this A wicked heart will venture upon sin why because he heart that God is merciful and God's not so strict as many make him This is a sign thy spot is not the spot of Gods Children Where do we ever find that a gracious heart would ever reason thus there is mercy with the Lord and therefore let me sin O no the reasonings of a gracious heart are There is mercies with thee O Lord that then mayest be feared and therefore thou shalt be feared Not there are mercies with thee and therefore thou shalt be dishonoured If there be such kind of reasonings in thy heart that thou venturest upon sin upon this ground because God is merciful know that the Lord speaks to thy soul this day that thy spot is not the spot of Gods Children Sixthly And farther Not onely because God is merciful but God hath been already merciful Indeed I hear that there is a great deal of danger in sin but I have liv'd all this while and nothing hath come of it O! for men to sin upon reasoning of Gods patience because the Lord hath been patient and suffered them all this while O this is wicked boldness in thy heart thou knowest not with whom it is thou hast to deal Thou hast escaped all this while O but a sinner a hundred years old shall be accursed Thy spot is not the spot of Gods Child that dar'st venture upon thy sin because thou hast escap'd so long a time as thou hast done Seventhly And then yet farther There 's another ground that is worse then all these that some will venture upon sin why because Jesus Christ hath died for sinners because there is a purchase for the pardon of sin Oh this is a most desperate turning the grace of God into wantoness to dare to venture upon the commission of thy sin because Christ came to purchase the pardon of sin why did not Jesus Christ come into the World to dissolve the works of the Devil and dost thou make Jesus Christ to be a means to strengthen the works of the Devil Bold and presumptuous heart the Lord rebuke thee that dost account the blood of Jesus Christ not onely as a common thing but as a polluted thing as an unclean thing surely thy spot is not the spot of Gods Children Eighthly Another ground is this A temptation comes to sin and they will venture upon it Why they hope they shall repent afterwards and though I do sin it is but repenting afterwards and if I do repent afterwards then my sin shall be for given me and not laid to my charge But have you any thing in Scripture That any Child of God committed sin upon such a ground as this is and if thou dost so thy spot likewise is not the spot of Gods Children O foolish and base heart thou wilt do that now that thou dost know thou mayest wish thou had'st never done This is in finite folly and surely God doth not leave his Children to such wickedness as this is to venture upon sin upon such grounds as these are Ninethly Another ground may be this They will venture upon it why because it may possibly stand with grace You shall hear sometimes many that make some kind of profession to be reasoning after this manner They will not indeed commit such things as they think cannot possibly stand with grace but if they think it may possibly stand with grace they will make that to be the ground of their venturing upon it O wretched and vile heart that shalt thus reason to commit sin because it may possibly stand with grace Suppose it should be so that many a man that commits such a sin should go to Heaven but is it possible that a man commiting sin upon such a ground may go to Heaven There 's a great deal of difference between a thing done and a thing done upon such a ground Tenthly Lastly though many others might be named for a man to venture upon a sin why because he hath done much good This likewise is not the spot of Gods Child for one to sin upon such a ground I have done some good and therefore I may venture upon some sin This is the wickedness of a mans heart that if he hath as they use to say kept his Church he thinks he may have liberty in the week-day the more if he be devout upon the Lords day he may take liberty so much the more upon the week-day O this is an Argument of a base and carnal heart that knows not the wayes of God To take liberty upon sin at one time because they have been
devout and done good at another time That 's the next head the different grounds I shall name but one thing more That a godly man in the commission of sin he makes his falling into one sin to be a means to help him against that sin and against many others If the Lord shall let him fall into some one sin I say he will make that to be a means to cleanse many others but especially to take heed against that sin The bespotting of himself in some one spot will be a means for the cleansing of many spots Though he dare not commit sin upon that ground yet it falls out so in the effect As sometimes if there be a few small spots in a Childs Coat you regard not them but if there be some great spot it causes you to wash the whole Coat So it is with one that hath any grace if the Lord notwithstanding his watchfulness and care shall let him fall into some great spot he makes this use To be cleansing and washing of his soul not onely from that spot but from all other spots he knows in himself but especially to set himself against that particular sin he will take heed of ever falling into that again ☞ And therefore give me an example in all the book of God where any one man that was godly committed the same sin twice I say after an act of repentance It 's true Peter denyed his Master thrice I but that was as a continued thing it was not after Peters heart was smitten and humbled after his conviction and repentance And for my part I know no example from Genesis to the Revelation of any one Child of God that feâ—â— twice into an outward Act I do not say the sins of thought they may be repented of an fallen into again though the heart do labour and strive against them but for an outward aâ—â— of sin that any Child of God did ever fall into after God had shown him the evil and hâ— had tepented of it And therefore the condition must needs be sad when it is such as there can be no example in all the Scriptur to parallel it For I appeal to thee thou the makest any Profession of Religion and thou fallest into some act of sin Either thy Conscience doth accuse thee and thou dost repent or it doth not accuse thee and thou dost not repent If thy Conscience doth not accuse thee and thou dost not repent that 's a sign thy heart is not troubled Well if thy heart be troubled and thou hast repented give me an example of any one Child of God that fell into such an act of sin again Yea I shall shew you in divers examples in Scripture that evermore those Children of God that have been overtaken with their sin they have been more eminent in that grace that is most contrary to that sin than in any other grace Peter he fell through cowardise to betray his Master But yet when the Scripture speaks of him afterwards it notes him specially for his boldness in John 21. 7. Therefore the Disciple whom Jesu's loved saith unto Peter it is the Lord now when Simon Peter heard that it was the Lord he girt his fishers Coat unto him and did cast himself into the Sea Oh the love of Peter towards Christ after he had denyed him He had denyed Christ but now he was the host forward in his love to Christ he would not stay till Christ came to the ship but â—â—rows himself into the Sea that he might presently be with Christ he had broke his love before and now you see how eminent he is in love above the other Disciples And so in boldness In Acts 2. 14. When the Jews did mock at the Apostles and Disciples the Text saith That Peter standing up with the eleven lift up his voice and said unto them Ye men of Judea Not any of the other would speak but Peter he appears the most forward I it was because Peter had denyed Christ and therefore he would be the most forward in manifesting love to Christ You cannot have comfort that your spot is the spot of Gods Children except if you have been overcome with a sin yet afterwards you grow not up in that grace that is most eminently contrary to that sin Another example we have of Nichodemus Nichodemus he began to have some work oâ— grace upon him but the Scripture notes him for a very timerous man and that was him special infirmity that he was afraid and so would come to Christ by night Now afterwards when the Scripture takes notice of this Nichodemas especially it observes him for his boldness for that which was contrary to that sinful distemper of his heart before This you have in John 19. 39. And there came also Nichodemas which at the first came to Jesus by night and brought a mixture of Myrrhe and Alots about One hundrd weight Then took they the body of Jesus He appeared now openly The third is Joseph of Arimathea v. 38. And after this Joseph of Arimathea being a Disciple of Jesus but secretly for fear of the Jews besought Pilate that he might take away the body of Jesus He was at the first step a Disciple but dare not appear but afterwards he is noted for one of the most forward of all and would go and own him before Pilate himself yea and at that time when Christ was in his lowest cond tiâ—r That 's a sign indeed of grace to own Christ when he is in the lowest condition when he was crucified and dead yet now to appear to own him and that before Princes O! the Scripture takes special notice of those that had fallen into sin that afterwards they grew more eminent in that grace that was contrary to that sin than any other As it is with a bone that is set it is more strong then before and so it is usual with those that are godly if they be once overcome with their sin they afterwards grow more strong against that sin And thus even Acts come to decrease Habits and that 's a Paradox in Philosophy it 's true in Divinity That the acts of the Saints sin come not only to restrain them from falling into them again but it is used by God to decreass the habits of their sin Now I beseech you carry home these things to your souls and O that the Lord would cause you to lay your hand upon your hearts and say Lord have mercy upon me we are indeed all sinners but we see that God will find a difference between one sin and another and though all have their spots yet as for my part I am afraid that my spot is not the spot of Gods Children The Fourth SERMON August the 23d 1645. I Shall speak to one or two particulars more about this and then we come to the last thing propounded in the opening of this point The behaviour of the heart of a Child of God toward this sin The
THE DIFFERENCE Between the SPOTS of the GODLY AND Of the WICKED Preached by Mr. JEREMIAH BURROUGHS at Cripple Gate LONDON Printed in the Year 1668. Courteous Reader HEre thou hast before thine eyes a little Manuel taken by a Dextrous Baruch from the mouth of Jeremiah By it as Abel though dead he speaketh and albeit the Carkass of the dead Lyon lyeth rotting in the ground yet his Name and Doctrine yeelds Sweetness He needs no Herauld to proclaim his praises His own works do sufficiently praise him in the Gates Aaron and his Sons had discerning spirits to destinguish the spots of Leprosie shewing-which made unclean and which not and this Author treads in their-steps and as a judicious Critick discerns between the precious and the vile distinguishing the Faint-spots of Weakness from the Plague-spots of Wickedness that so we may cease from false plea's and be found spotless at the great Day He makes noâ— spots where were none but seeks to cleanse them where they are by the sweet Calls of Admonition and Reproof If he discover thy secret spots and sores like the good Samarit an he 'le give thee oyl and wine to cure them Some spots are inconsistent with grace and if not cleansed they 'le be thy death even Plague-sores that will eternally separate thee from God Come therefore and purchase this little Treatise which may be of great and eternal concernment helping thee to be found of the Lord Christ at the last day without spot and blameless The First SERMON July the 6th 1645. Deut. 32. 5. Their spot is not the spot of his Children THE words read is a part of Moses Song that he sung a little before he was to die like the Swan that sings sweetest when Death approaches The Scope and End of this Song of Moses it was to leave a Testimony behind him after he should be gone of the goodness and mercy and faithfulness of God towards this people and of their sinfulness and perversness toward him again to the end that if great evils should befal them after he was gone they should have no cause to speak ill of God or of his Servant Moses You have brought us to a fair Land you gave us many fair Promises that God would be our God and be gracious to us and that he would never leave us yet see what befalls us Moses now leaves this on purpose behind him for ever to stop their mouths as if Moses should say It 's true the Lord hath made me an Instrument of bringing you out of Egypt and by me hath made many Promises to you to encourage you and hath chosen you to be a peculiar people and led you along all this while But if evils do befal you if you be brought into a sad and distressed Condition after I am dead and gone Remember what I leave behind me and know that God is to be justified in All and his Words is to be justified but you have sinned and rebelled against God and have brought upon your selves all the evil that is come upon you This is the Scope of thiâ— Song of Moses He leaves this by way of a Song for 〈◊〉 was this 32d of Deut. in the Heb a Song like one of David's Psalms and he leaves 〈◊〉 by way of a Song that they might the betteâ— remember it and teach their Children the vâ—ry words of it And he begins in a very elegant way Give ear oh ye Heavens and will speak and hear O Earth the words of my mouth Why Moses there was a time thou saidst thou was 't not eloquent but that was because he would excuse himself from work But here it appears that he was very eloquent Give ear O Heavens and hearken O Earth as if Moses should say That that I am speaking of this people that are a wretched and stout-hearted people will not be regarded but Heaven and Earth shall be witness against them the Heavens and the Earth shall hear Though what 's spoken out of the Word by way of reprehension of a sinful people may be neglected and past by yet know that there is an Impression upon the Heavens and Earth and rather then the Lord will want witnesses Heaven and Earth shall come to witness against that people After his Preface which is in the two first verses He begins with lifting up of the Name of God Because I will publish the Name of the Lord Ascribe the Greatness unto our God He is the Rock his Work is perfect for all his waies are Judgment a God of Truth and without Iniquity Just and Right is he As if he should say Whatsoever becomes of you yet the Name of God is Great and Glorious And it 's a good way to convince and humble sinners by lifting up their hearts to see the Glory of the Great God with whom they have to do against whom they have sinned And it was an excellent Argument of Moses's Faith when he was to die yet he could bless himself as it were in God as if he should say Well the Lord hath carried me through many Changes and Troubles and many Afflictions varieties of Conditions and what yet God will do with his people I know not but this I am sure he is a Great God and Blessed and he is a Rock and his work is Perfect and all his waies are Judgment a God of Truth without Iniquity Just and Right is he I am sure whatsoever becomes of me whatsoever becâ—mes of the people yet God is to be acknowledged Holy Righteous Just Perfect Great and Good in all his Waies O! 't is good to have our heats so confirmed alwaies in God to keep good thoughts of God to have God high in our thoughts and hearts whatsoever changes oâ— state we meet withal in this world But then he comes upon them having lifted up God and justified God That they have corrupted themselves they have forsaken this Blessed and Glorious God that hath bee so true to them in all his waies Corrupted themselves you will say who is not corrupted who is not without sin O but were it but onely some human frailty were not so much but they have so corrupteâ— themselves that Their spot is not the spot of my Children It is beyond that could have been expected for those that had so near a Relation to God as this people had they are bespotted and defiled with their sin and so as this spot of theirs is not the spot of his Children Thus you have the scope of the words and how they came in Their spot The word translated here spot signifies a blemish a fault 't is the same word that you have in the 17th of this Book i. e. Thou shalt not sacrifice unto the Lord thy God any Bullock or Sheep wherein is blemish or any ill-favouredness But we know what the English word is Their spot the spot of their sin that sin of theirs that blemish is not the spot of his Children What though the