death into the World turn out sin and you shall not need to fear death A man that is in debt and hath a writ out against him he is fain to hide and keep close but assoon as the writ is out of date then dare he boldly go abroad and look the Serjeant in the face when we are assured that our sin is cancelled out of God's Book then death's writ signifies nothing to us we can smile in the very face of this grim Serjeant O learn to live without sin that you may dye without sorrow O how happy are all they whom death it self the worst of evils cannot make miserable And thus you see some of the parts of their happiness who can say as in the Text I have kept c. here is comfort enough for any man and Brethren if you do but remember them so as to consider them again you will find that it is a far greater happiness than the greatest Kings and Princes in the World have in all their plenty and prosperity here is happiness in life all things work for our good all our Prayers answered at death unsting it at judgment no sin charged after to all Eternity espoused to Christ and be with the Lord. But least any should take this comfort to themselves to whom it doth not belong I will lay down some Marks and Characters of such Persons as those are who keep themselves from their own Iniquities 1. That man that keeps himself from his own Iniquity he is one that hath felt the smart and burden of sin No wise man after he hath made a good meal of such meat as he loves best will presently take a vomit to cast it up unless it make him sick and load his stomach so is it in respect of our beloved sins till they vex us we will not turn them out of doors Like the Egyptians who would be perswaded by no means to let Israel go till they saw the Plagues that they suffered for it 11. Mat. 28. Come unto me all ye that labor and are heavy laden implying that none but such will come Now let me ask you this Question what is the Reason that some of you have parted from some sins are these sins a trouble and burden to your Souls or else do you not rather deal with sin as David with Absalom who banisht him the Court but yet loved him for all that if so then know that you and sin are not rightly parted you must cast sin out of your hearts as the Israelites cast their leaven out of their houses they were to curse it thence 2. That man that hath kept himself from his own Iniquity he is one that hath duly considered the great danger of sin we all of us hate poyson because we know it will cost us our lives O that we knew but sin as well we should hate it as much When Jacob knew that Esau sought his life he presently fled away from him so did we but know that sin will assuredly ruin our Souls though we love it never so well we should part with it Like some fish who love the bait well and therefore do swallow down the hook but when they perceive the danger of the hook in their bodies vomit up their beloved baits again O sirs have you seriously considered Death Judgment and Hell have you ever set the wrath of God before your eyes if you have I think you will never love sin more 3. That man that hath kept himself from his own sin will endeavour to keep others from their sins also 2 Cor. 5. 11. all such Persons will be telling others the danger of sin and perswading others what they can from sin Paul was no sooner a Convert but he presently turned a Preacher Nemo acrior inter persecutores nemo prior inter peccatores Aug. do you do so are any of you sensible of the danger of sin you will be telling it to others 'T is in this case as in other cases have any of you kept a Servant in your houses that is a Thief hath purloyned your goods and embezel'd away any of your commodities if you find him out you will not only turn him away but also forewarn all others from receiving him telling them the danger of having such a fellow in their houses so is it here if any man hath found out the danger of his own sin and turned it out of his heart he will forewarn all others of their sins and perswade them what he can to do likewise 4. That man that hath turned his own sin out of his heart will be much in aggravating of it what he can he will speak the worst of it that he can nay not only of that sin but of every other sin also If a Father be highly provoked by his Son that he hath formerly been very tender of so that he turns him out of doors he will be always speaking against him wherever he goes and will not endure that any should speak in his behalf Paul before his conversion took great delight in his sin viz. in Persecuting the Disciples of Christ but when once he was turned from it he was always aggravating it to the height and speaking the worst of it and himself for it that he could as you may read in the first of Tim. 1. 13 15. v. and in the 1 Cor. 15. 9. when men can connive or wink at their sins or speak fairly of them 't is a sign that they have not yet renounced them Suppose a man 's own Iniquity be Covetousness O he will seek to daub it over and say why I am good Husband I do but look after the main chance when perhaps this man is as gripple a Worldling as any that lives suppose his sin be swearing he will plead for it thus there is no such hurt in it 't is a trick that I have got and I cannot leave it there be others that swear as well as I or the like 't is a sign when men seek to extenuate their sins or to plead for plead for their sins that they and their sins are still cater-cozens they are not yet parted O but every true convert will loath his sin and loath himself for it 42. Job 6. here was a true sign of Jobs Repentance in that he abhorred himself and by the way here we may learn a distinguishing mark and character between a true convert and an unconverted Person a wicked unconverted Person always looks upon others as greater sinners than himself and thinks other mens sins worse behalf than his own A true convert thinks worst of himself and his own sins so Paul I am the chiefest of sinners 5. That man that hath renounced his own sin will live ever after in a quite opposite and contrary course to that sin 1 Gal. 23. Paul you see after his conversion was as much for Christ as before he was against Christ 1 Cor. 15. 10. As before his conversion he was more furious
own it not for your act and deed continue not in it nor suffer it to continue in you 8. Another policy of sin to keep possession is to tell you of the examples of the Saints every one of them had their sins and yet they went to Heaven for all that and why may not you keep a sin as well as any of them and yet go to Heaven at last Thus it will tell you of Noah's Drunkenness of Lots Incest of Josephs Swearing of Davids Murder and Adultery of Peters Denial of Christ c. O Brethren this we may call sins Charter whereby it holds fast possession of many Souls This very argument hath made many to keep their sins all their lives and to carry them to their graves with them only in hope to find mercy with God because such and such did notwithstanding their sins Now to unhamper this snare consider 1. That these Saints though they did commit those sins yet we cannot call them their own sins as in the Text they were not beloved sins sins that they took delight in they did not continue in those sins neither did they give those sins room and possession in their hearts but now if you keep sin in you why yours and theirs are not alike 2. 'T is as vain a thing for a man to make this an argument to live in sin because others viz. the Saints have fallen into a sin now and then and obtained mercy as for me to drink a cup of rank poyson because I have heard of one that hath drunk a cup and it did not kill him take heed of tempting God because I have seen men dance on ropes shall I therefore that have no skill venture to do the like because I have read that Jonas saved his life in the Sea in a Whales belly shall I therefore leap into the Sea or into a Whales mouth because God had mercy on some shall I therefore desperately run into the very jaws of fury and vengeance 3. Qui sequutus es errantem sequere poenitentem if we would follow the examples of the Saints why then we must cast away sin we must turn sin out of doors None of the Saints in all the Bible suffered sin to keep possession if you would find mercy as they did follow their Repentance 4. This is no proper way to hope for mercy at death by continuing in sin all our lives if we do not put away sin now we are alive do you think God will take away sin from us when we are dead nay rather the contrary if we suffer sin to live with us will not God suffer sin to dye with us 8. John 24. O will not Christ say at the day of Judgment to such as will not in this life part with sin and yet cry for mercy then O sin and you have been old companions you have lived a long time together 't is pity to part you now and therefore sin and you shall to Hell together if we keep sin for our Tenant on Earth 't is pity but we should be Tenants to sin in Hell. 5. Consider with what difficulty those Saints got pardon O they were fain to pray and cry and roar and weep bitterly before they could be healed now consider if these so hardly escaped that did but give sin a nights lodging or an hours baiting as we may so speak O how do you think you shall escape or get pardon or find mercy at last that have farmed out your Souls to sin for the whole term of your lives read that of the Apostle and I say no more 1 Pet. 4. 18. 9. sin hath another policy yet to keep possession and that is by keeping the Soul formal in holy duties by making the Soul to rest and to trust in those duties that notwithstanding all their sins they shall be saved for their good Prayers and reading the Scriptures and hearing Sermons for being Baptized and because they have received the Sacrament c. O Brethren I am afraid sin doth hit many of us here in this particular what more common now-a-days than Swearers to be Swearers still and Drunkards to be Drunkards still and cheaters to cheat and cozen their Neighbours still c. every sinner keeps his sin still and what Brethren do you keep your sins and yet hope to be saved why yes you do hope to be saved you hope to be saved by your duties if you would but speak it out this is the Reason as long as you can but come to Church to hear a Sermon now and then and to say divine service and Ministers will but let you come to the Sacrament you think all is well you care not for amending your lives you think not of putting away sin O Brethren sinners would very fain go to Heaven with their sins in their hearts and sin hath found them out a way as they think by trusting to their holy duties O saith sin what needs thou trouble thy self with Repentance 't is but sending to the Minister to pray for thee when thou art a dying and all is well Friends this is deep policy of all things be sure you learn this Mystery and take heed of it sin will hereby deal with you like Herod mingle your blood with your sacrifices if all our waters in England should be poysoned would it not be a sad thing when People drink of them they must dye and if they do not drink they must dye so Brethren sin poysons all our duties if we perform them we must dye if we do not perform them we must dye too read 66. Ps 18. the Prayers and the Duties of the wicked i. e. such as continue in their sins are an abomination to God and hear how it will go with them at the day of Judgment 13. Luk. 25 26 27. and 7. Mat. 22 23. O learn to repent to amend to turn over a new leaf of your lives else your Duties your Prayers Sermons Sacraments all will but add to your greater condemnation at last 10. Another policy of sin to keep possession when once 't is got into the heart is this sin will perswade you that you cannot live without it if you part with me saith sin then farewell all your happiness farewell all your merry days farewell all your friends you must be singular and alone by your selves you must be like no body in the World. O Brethren cut the throat of this argument before it speak again else sin by this policy will ruin your Souls To this end I will lay down some arguments against this argument 1. Suppose this that all the World will hate you if you cast out sin yet know this if you do not cast it out God will hate you Now try your selves which do you most of all set by the hatred of the World or the hatred of God 5. Ps 4 5. 2. You say you love not to be singular you would fain be like other People why do you know what you
not endure them every carnal natural man carries his worst enemy in his own bosom and that is his own heart we may say of our hearts in the language of David 55. Ps 11. O who knows the abundance of wickedness that is in his own heart nay not only wickedness deceit and guile that 's that that ruines many Souls and we may go on with the Psalmist v. 12 13. our own hearts are such enemies that we cannot hide our selves from them they are our guides and if our very guides deceive us O how great must needs be our misery how many are there now in Hell that may thank their own hearts for bringing them thither 2. How little we ought to trust our own hearts alass if we once trust them they will deceive us O Brethren trust not your deceitful wretched hearts they will betray you into the hands of sin Do you not know there is a league between sin and your hearts 44. Is 20. a deceived heart hath turned him aside sin deceives the heart and the heart deceives us O let us not trust to it Learn Brethren to be most afraid of your own hearts they will do you the most mischief when we have prayed or heard a Sermon or kept a Sabbath our hearts will be telling us we have done well O believe them not when we have committed a sin our hearts will be apt to tell us there is no hurt in it we need never be troubled for it O believe them not O brethren this is a sad thing that a man must not believe his own heart you will say 't is a strange World when we can trust no body nay I tell you worse yet you cannot trust your own hearts oh how carefull how watchfull ought we to be Many a man will say I am tied altogether at home I dare not go abroad because I have no body at home but Servants Children none that I can trust Brethren every one of us had need be much at home much in looking to himself and looking to his duties and looking to his ways because he hath none that he can trust 3. Prov. 5. a man that trusts his own heart or his own understanding ruins himself But what shall we do then Answ 1. Cross thy heart in all its desires this was that which did almost ruin Solomon he did gratifye his heart too much whatever his heart desired presently he consented to it 2. Eccles 10. when Solomon gave his heart so much liberty he did not think what will come of it he little thought his heart would have cozened him so far as to have brought him to Idolatry 2. Labour to know your own hearts better look into them into the windings and turnings that are in your hearts and then perhaps you will believe what we say of your hearts saith Bernard nihil recte existimat qui seipsum ignorat he that knows not his own heart is a man of no judgment at all 'T is not all the learning of the World will make a man a wise man but the learning of his own heart you may read more there than in all the Books that ever were Printed and when you once come to know your own hearts better you will trust them less 3. Endeavour to get Christ into your hearts he will be a faithful steward a diligent overseer there he will not suffer your hearts to deceive you This is that which Paul prays for the Ephesians 3. Eph. 17. read the policy of Darius 6. Dan. 1 2. O Brethren set Christ over the affairs of your hearts and you shall be sure to receive no damage 3. How needful it is for us to have our hearts renewed 4. Prov. 23. expurga cor Jun. Tremel The Romans by the Law of the twelve Tables were bound to purge and keep clean all fountains of water O Brethren let us get our hearts cleansed they are fountains a poysoned fountain is very dangerous a deceitful heart is far more dangerous Motives 1. Because 't is thine own heart and here are 3 Motives 1. 'T is thy duty God commands every man to keep and to cleanse his own heart to this end God hath entrusted us with them At the day of Judgment God will call us to an account for our hearts as well as our lives 2. 'T is thy benefit when a man fies a pond or scoures a ditch he himself hath the benefit of it O Brethren 't will be your great profit to have clean hearts what do you think is it not more profitable to have a faithful than an unfaithful steward 16. Luk. 1. O so may we complain to many men of their hearts look to your hearts they will bring you to Hell. 3. 'T is a sign of sincerity he that is careful of his own heart will be the more careful of another man's heart he that regards his own Soul and Salvation will the better regard his Brothers Soul and Salvation but he that is regardless of himself certainly will less regard others 2. Out of it are the issues of life ex eo prodeunt actiones vitae As a man's heart is so is his life if his heart be for God his life will be to God's Glory if thou give thy heart to sin thou wilt give thy life to sin and as thou livest so shalt thou dye and as thou dyest so shall thy Estate be to all Eternity so that life that flows from the heart death follows life and Eternity follows all It is a matter then you see of great concernment to have your hearts renewed A good heart makes a good life and a good life ends in an happy death and an happy death brings the Soul to Eternal Happiness 3. The great danger that follows from the two former considerations sins subtlety and our own hearts deceitfulness This will appear more plainly in these following particulars wherein you shall see what cause every one of us have to look about our selves and the wisdom of the People of God in being so careful to keep themselves from their own Iniquities The men of the World they do not understand these things and therefore they think it a needless scrupulosity in the Saints in being so much afraid of sin they call it only an humour and a fancy and I know not what but learn but to know the danger of sin especially of your own sins and you shall find there is cause enough for it The danger lyes in these following particulars 1. Here is very great odds against us two against one sin without and our own hearts within us sin battering and our own hearts betraying of us Each of these singly is too hard for us but when both combine together against us in what a case are we sin that corrupts our hearts to betray us and our hearts they conspire with sin to destroy us O sirs look in what a dangerous condition we are in That Garrison is not like to hold out long when there
sickness 2. The Scripture doth no where tell us that such a sin again committed shall not be pardoned 1. God will forgive us as much as he commands us to forgive others we must till seventy seven times 2. No sin but the sin against the Holy Ghost unpardonable because we cannot repent of it 3. A Man may commit the same sin again and again and yet be in Christ and a state of grace as David Peter c. 4. A Man may commit the same sin often yet not be his own beloved sin 2. Some Cautions added 1. Take heed of this falling sickness relapse dangerous 2. Presume not on the examples of the saints of falling again 3. Take heed of relying too much on your own strength 4. Make use of the means to keep from relapsing 1. Keep a tender heart 2. Repent to the purpose 3. Our Saviours receipt 26. Mat. 41. 3. Scruple because they find not the influences of the ordinances Answer'd 2 ways 1. By concession This sin if it be still in us and we do countenance it will hinder the power and vertues of the Ordinances 2. By caution in 2 words 1. Take heed that this be not false that you say not you find no influence when you do to state the Question aright consider 2 things 1. What are the influences of the Ordinances they are 4. 1. Pricking wounding 2. Humbling 3. Strengthning 4 comforting 2. Examin your selves whether you have felt none of these perhaps some though not all 2. Take heed this be not true 't is a dangerous case the means to get influences 1. Go not to the Ordinances in your own strength 2. Look beyond all duties and ordinances they are but means eye the end 3. Be much in prayer to god for an influence on your Souls 4. Scruple because they see more sin in them now than before answered in 4 things 1. Consider the work of conversion 't is to open the eyes to see sin which we saw not before 2. After conversion there is a contrary principle of grace and sin and that fights and that makes us think sin stronger than before 3. The Devil will trouble us now more than before by laying sin to our charge 4. 'T is a sign of a state of grace for any Man to be in this condition 5. Scruple because they think their Repentance not good enough ans two ways 1. 'T is a good sign that person hath truly repented who is troubled he hath repented no better 2. By direction to know true Repentan two ways 1. By its root Humiliation the deeper the surer 2 fold 1. In respect of what is past 2. Fearful careful for the futu 2. By its fruits 2 sorts 1. Turning from sin loathing it as much as formerly loving it 2. Turning to God and godliness 6. Scruple because they are afraid to dye answ 4. ways 1. By concession in 2 particulars 1. That there is nothing in all the World so terrible as Death is 2. Sin as it is the only thing that brought in death so it makes it terrible 2. By distinction between a natural and a sinful fear of death 3. By consolation a true saint if he fear death 't is without a cause 4. By exhortation to seek after assurance that will expel all fears of death 2. Pleas of the wicked for themselves that this sin is out when 't is not these are 7. 1. Plea bec no body can charge them with sin ans 3. ways 1. 'T is the policy of this sin to lye so close that others cannot perceive it 2. Perhaps others may see it and yet not tell thee of it 3. If God condemn thee what advantage is it that the whole World acquit thee 2. Plea bec Conscience doth not check them answered in 4 things 1. Though Conscience doth not accuse you it doth not follow that it cannot 2. It doth not follow that therefore conscience will never accuse you 3. You say conscience doth not accuse you but doth conscience excuse you there 's the Question 4. Take heed of such bad quiet Consciences as never smite for sin 3. Plea because conscience doth smite them ans 3. ways 1. Trust not too much to troubles of Conscience 2. Rules to judge of troubles of conscience 1. when a Man is never the better for them 1. Look to the fountain of these troubles is it only for fear of punishment 2. Examine what sins thou art troubled for only open gross sins 3. Whether doth this trouble drive thee 4. Consider the effects is it reformation 2. When a Man is the better for them 1. When the soul is more troubled for the sin than for the punishment 2. When the soul takes more care to be washed from the filth than freed from the guilt 3. When the soul carefully avoids sin ever after 4. Plea bec they perform duties and frequent ordinances ans in 5 things 1. Even the very Hypocrites do the same 1. That they may have whereof to boast 2. By outward duties to cloak their inward lusts 3. That they may have whereon to rest and trust to 2. A Man may do all duties and yet live under the power of sin 3. Duties performed where the life is not reformed do the more harden the heart in sin 4. Get the power of godliness into your hearts and use these duties as helps to it 5. If many that do these duties shall go to Hell what will become of those that do nothing 5. Plea be they have left many sins answ in 2 particulars 1. 'T is a good beginning but 't is not enough 1. There is no sinner in the world but abstains from yea hates some sins 2. The Scripture character of a Saint is not the leaving of such or such particular sins but sin in the general 3. Unless we repent and turn from all sins there 's no mercy Partial 2. A particular reformation is not true examin it by 2 Quest 1. Quest what are the sins reformed 1. Are they not only small petty sins or 2. Sins that cross and hinder preferment or 3. Gross iniquities that all the Country cryes shame on or 4. Such sins as have first left you 2. Question what kind of reformation 1. Only an outward of life and not of heart 2. Only of passion and not of Reason and Judgment 3. Only a leaving of sin and not an hating 4. Only a turning from sin and not a turning to God. 6. Plea be they can't endure sin in others answered 3 ways 1. Censuring and judging others will not make a true Saint 2. 'T is the sign of an Hypocrite to hate sin in others and not in himself 3. Follow the Gospel rules in this case 1. In judging and censuring our work lyes only at home 2. In reproving and reforming we must first begin at home and then go abroad 7. Plea be they are not only professors their good works are to be seen answered 2 ways 1. Even Hypocrites may imitate the
Saints in these therefore no trusting to them 2. Look to the Qualifications of them 1. They must proceed from a good heart 2. The tree must belong to Christ else hee 'l not own the fruit 3. The fruit must 1. Be done in faith 2. In Charity 3. In Proportion 1. to our former bad fr. 2. to the soyl we are pl. in 4. The aim and end of them must be good 3. Motives with Means and Directions 1. Motives 12. 1. Because 't is a beloved sin 3 branches 1. To love sin is to have communion with the Devil 2. If we love any sin we cannot love Christ 3. We cannot honour Christ better than by parting with a beloved sin 2. 'T is the only sin that hinders our union with Christ Reason Scripture Conscience these 3 judges give sentence against it 3. Consider how long God and Christ have waited on us for the mortifying of this sin 4. Consider the gracious offers the Lord makes to us if we will part with this sin 5. Consider the several aggravations of this sin they are 10. 1. 'T is a sin against light 2. 'T is a willful sin 3. 'T is a deliberate sin 4. 'T is an heart hardning sin 5. 'T is a judgment contemning sin 6. 'T is a sin of custom 7. 'T is a sin of great delight 8. 'T is a ruling sin 9. 'T is a sin maintained at an high rate 10. Comes near the sin against the Holy Ghost 6. Consider the dreadful effects of it 1. It takes away all our spiritual strength 2. It defiles all our holy duties 3. It withers all our pleasures 1. Takes away the cause of all comfort 2. It s sweetness makes our comforts 1. Empty 2. Dangerous 3. Very short 3. Damps us in the midst of our comforts 4. Makes all our comforts end in sorrow 4. It robs us of all our spiritual beauty 5. By degrees steals away our hearts from Christ 6. At last 't will fill the soul with horror 7. Consider the blessings and benefits that accrue to us for casting this sin out 1. Such have true cause of mirth 2. The match concluded between Christ the soul 3. The Dev. can't hurt them 4. They may trample on miseries and afflictions 5. They are fit for death 8. Consider the many loud calls to leave this sin 1. The voice of Gods word 2. The voice of Gods rod. 3. The voice of the blood of Christ 9. Consider your profession of Christianity you make and herein look 1. Backward to your Baptism 2. On your Prayers 3. On your Promises 4. On your coming to the Lords Table 10. Consider what you loose by keeping this sin 1. The things themselves great 1. Gods favor 2. Gods protection 3. Assurance of Salvation 4. Thy part in Chr. place in paradise 2. 'T is an irreparable loss all the world cannot make thee amends for it 11. This is an unquestionable truth on all hands and all sides 12. This is the power of godliness and power of Religion 2 Means 7 1. Act but according to your own judgment and reason in your sober mood 2. Go to the Scriptures and get particular receipts against particular sins 3. Have an eye to the promises of God in Scripture 4. Labor to cast out this world out of your hearts 5. Take not up a profession at large be strict 6. Avoid the company of the wicked that live under the power of sin 7. Be much in soul sanctifying meditations 3. Directions of 2 sorts 1. In getting out this sin 1. Be not over-hasty in this work 2. Do not set a time to this work begin presently 1. Else 't is a means to wast our time to tarry 2. 'T is a despising of God to leave his Work till last 3. The sooner the easier 4. The sooner the more pleasant 5. If you stay too long it may prove too late 3. Examin all you do here by Scripture 4. Be sure you go not forth in your own strength 2. After 't is out 1. Pray much against it 2. Be watchful against it Psalm 18. 23. And I kept my self from mine Iniquity The Introduction I Have often shewed you since we have had both cause and opportunities to keep these days of Humiliation both the excellency and vertue of Fasting and Prayer I have likewise shewed you the Reasons why God after so many Fasts and Prayers that have been put up to him in this Nation is not yet intreated for us but rather his anger is not turned away and also his hand is stretched out still the maine Reason is because we perform not this duty according to his appointment I have likewise shewed you what such a Fast is as God respects and as God hath appointed you may hear it again 58. Isaiah 6. The true Fast is to depart from sin and wickedness for every one of us to amend our ways and lives I have likewise pressed upon you Reformation as a necessary duty that ought to accompany all our Humiliations and without which all our Fasts are no better than sins and our Prayers than profaneness yea let me add further that 't is a most horrible profaning of Gods Name to mix our Prayers and our Sins together and may not God for this justly mix our blood with our sacrifices Till we do that which God in his word calls upon us to do for him we must never expect that God will do that which we in our Prayers call upon him to do for us Read 26. Leviticus 23 24. I come now as an addition to what I have formerly spoken to shew you the way and means to a right Reformation and that is every one of us must follow Davids example in the Text to keep himself from his own Iniquity i. e. every one must amend one and then we shall the sooner amend all These Serm. were Preach presently after the great fire in Lond. As now in London that ruinous place upon which God hath lately sent such a signal token of his wrath in laying it in Ashes before they can begin to build again the Foundation must be cleared from all the heaps of ashes and rubbish that lays upon it and the speediest way to do this is for every man to clear his own ground so is it in respect of us and the whole Nation sin lies so close to every mans heart one sin or other like so much rubbish upon the Foundation that God cannot build us up again an holy Nation a peculiar People to himself and beautifie and adorn us again with his former mercies now the speediest course that we can take herein unless we are in love with our misery is for every man to clear his own heart of his own particular sins Thus David a man after God's own heart hath set us himself as our Copy in the Text And I kept my self from mine iniquity Methinks I see the multitudes in this Nation running from one place to another shifting every man
Prov. 36. Death that is one of the evils and mischiefs that our own sins will bring upon us or rather it comprehends in it all the evils of sin 2. Gen. 17. and do you think that any man loves death no men love not a natural much less an Eternal Death and yet sin will draw them to it their own sins will make them in love with their own destructions 3. Because we are unwilling to take up any report against our own sins we will never believe what is told us of them 40. Jer. from the 12 th verse to the end of the Chapter and the 41. Chapter verse the second so is it here tell men of their own sins they will not believe us tell them their swearing or drinking or rioting or profaneness will bring damnation on them they will but scoff at us for our pains they hope they will say to be saved for all this and tell us there is not so much harm in this thing as men account 4. Because we are ready to be angry with those that reprove our own sins 4. Gal. 16. so many Persons think we love them not because we love not their sins and are enemies to them because we are enemies to their sins oh they hate us for reproving their sins 2 Cor. 12. 15. so Ahab he hated Micaiah I hate him saith he I cannot abide him and why so he never Prophesieth good concerning me but evil Micaiah shewed him the evil of his sin and therefore Ahab was so hot against him Thus lay these things together and you will see that 't is a very hard work for any man to be truly and rightly informed of the evil of his own sin 2. Yet secondly this must be done we must first see the evil of our sins before we can cast them off no wise man will cast off his old friend and acquaintance for no cause no man in his right mind will cut of his right Arm while 't is sound and well before he is sure 't is gangrened nay let me tell you we must see a great deal of evil in our own sins before we can keep our selves from them What an hard matter was it for Eli though a good man to cast of his Sons after he heard of all their wickedness at last he reproves them but faintly Oh when men come to see this then how willingly will they part with all their sins when they see that sin will bring them to Hell then away with it 16. Luk. 1 2. so shall we deal with our best beloved sins which have been like the stewards of our hearts when we once come to see the evil of them that they seek to ruin us O Brethren for your Souls sake do not shut your eyes against this be willing to hear all that you can hear of your own sins do not mince the matter the evil will else fall on your own heads and you will smart for it another day 2. Give this sin no entertainment and you shall quickly be rid of it As we say of the Gout it goes to rich men because it there fares best know this sin where it fares best there it will stay longest 'T is like a Beggar give him a bountiful Alms and you shall have him at your door again the sooner 1 Cor. 9. 27. I keep under my body i. e. my body of sin the best way to keep sin away is to keep it under for 't is of a ruling and domineering nature and therefore the Saints that have got the mastery of their sins they can thrust them away easily 3. Chuse another love whom you may set your affections and all your delight upon and that is Jesus Christ postquam nos Amaryllis habet Galatea reliquit love Christ and you shall not love any sin more you will see that in Christ that deserves all and more than all your love and affections 1 Thess 1 9. when they turned to God they turned from Idols so when we turn our affections to Christ we shall turn them from sin we shall never have list to sin more Old friends we say are like old cloaths we give them away when we have new ones so here though sin be thy old friend yet for Christ's sake thou wilt part with it 4 Eph. 22 24. the best way to cast off the old man is to put on the new man O sinners I know that your sins are dear unto you and you think them best but come and see Christ and you shall see that in him which will be far better to you than all your sins when you have once put on Christ or the new man you will for ever after cast off the old man. 4. You must not dispute the case at the bar of flesh and blood whether you shall part with your own sins or no. Flesh and sin are sworn Brothers like Herod and Pilate both agree against Christ flesh will plead for sin because flesh knows no other happiness but in sin hence is that of the Apostle 1 Cor. 15. 50. you must away with flesh when you would consult for the good of your Souls always flesh will hinder us in whatever is good I Gal. 15 16. had Paul consulted with flesh he had never been a Preacher flesh would have said to him as Peter to Christ Master save thy self 'T is a dangerous time now to renounce thy sin it will breed thee a great deal of trouble if thou turn from sin thou wilt have all the World about thy ears therefore dispute not the case with flesh 5. Deny self self denyal is as a deadly wound given to sin that it cannot lift up its head any more 16. Mat. 24. self-denyal I will tell you what it is it is the giving up the Keys and the sole command of the whole man unto Christ Then Christ is the Lord Lieutenant of thy heart and nothing can be done without leave from Christ now put Christ in office and Christ will quickly put sin out of office Oh! 't is this self that keeps in sin when grace like Joab goes out to fight against sin then self like David calls out deal kindly with the young man Absalom oh spare my sin my beloved sin my only sin O Brethren have a care of bringing self to Church with you all the Sermons you hear will do you no good self will hinder you in all your duties because it will not suffer your own Iniquities to be touched self 't is like Jehu down with Ahab and all his Family down with Baal and all his Priests but the Calves at Dan and Bethel must stand still zeal cast down the first but self made the other to stand self will suffer any sin but our own sin our own Iniquity to be killed 6. Look into the Scriptures and there you shall see that you shall be no losers but gainers by parting with your sins 2 Chron. 25. from the 6 th to the 10 th verse so many will say
every Minister is the Friend of the Bridegroom in every Sermon we ask the Banns between Christ and your Souls and tell you that Christ for his part is very willing nay earnestly desirous of you why then what is it that hinders where doth it stick O beloved I will tell you the very truth as I expect to answer for your Souls and mine own at the great day of Judgment why 't is this sin our own Iniquity in every one of our own bosoms that steps in and forbids the Bans sin cries out the Soul is mine 't is my Wife Christ hath nothing to do with her while I live O Friends consider seriously what you do while you maintain this sin in your hearts you stand most in your own light and refuse Christ to be your Husband But now kill this sin and then you are free to accept of Christ and here is the happiness of every true Saint Christ and his Soul is united assoon as sin and his Soul is parted 7. Rom. 24. it implies thus much O how happy a man should I be were I but once freed from this sin which is as a body of death to me I have read of a cruel Tyrant who invented this cruel kind of death for Malefactors that he did not kill them presently but tyed them while they were living to the stinking Carcasses of dead men and so were pining to death by degrees by the very noysomness of those Carcasses O sin is a most noysom Carcass could you but once smell the stink of it you would cry out with the Apostle O wretched Man or Woman that I am c. but the Soul that is freed from this sin may sit and sing with the spouse my beloved is mine and I am his O the spiritual joy and comfort that is in that heart when Christ and the Soul meets If John the Baptist leaped for joy in the Womb of Elizabeth when the Virgin Mary came but into the House how then will that Soul leap when Christ is entred into the heart But the wicked they loose this happiness because they will not part with sin what said Balaam to Balak in the 24. Num. 11. so will Christ say to sinners depart from me ye cursed flee away I thought to have espoused you and to have promoted you to great honor but sin hath kept you back from honor and happiness 2. There is no sin shall be laid to that man's charge O this is a great happiness and the most wicked Person in the World will acknowledge as much and cry out O that my sins were pardoned O that God would not lay sin to my charge 32. Ps 1 2. now this is the blessedness of every one that keeps himself from his own Iniquity Brethren know this that if we our selves do not own any sin God will never Father any sin upon us assoon as we cast any sin out of our hearts God he presently blots that sin out of his Book 18. Ezek. 30. O that you would but hearken to this word turn from your Iniquity and your Iniquity shall not be your ruin 8. Rom. 1. let not sin command you and sin shall never condemn you O here is comfort indeed go to a poor Prisoner and tell him you will give him a great Estate a Thousand a Year tell him how bravely he shall live then and eat and drink of the best O but saith the poor Prisoner I have committed a great fault for which the Judge will not pardon me I must dye for it and what will all these things that thou dost promise do me good If I had but my pardon to save my life that is all that I desire that 's better than all so here tell a man of worldly prosperity and glory and honour and pleasures alass what will all this do me good if my sins be not pardoned and I must be sent to Hell sin unpardoned that causeth sorrow in the best of outward conditions but sin pardoned causeth joy in the worst of all conditions what saith such a man what care I for poverty losses troubles I can triumph in all because I know that my sins are blotted out and I shall be eternally happy 3. All things shall work together for their good 8. Rom. 28. now who are they that love God why we may certainly conclude that 't is they who do not love any sin How did God testifie his love to us but by parting with his own Son for our sakes so shall we sufficiently testifie our love to God if we can part with our own sin for his sake now such and all such have this priviledge that nothing shall hurt them nay every thing shall do them good All evils whatever shall be to such Persons like Josephs Prison the way to preferment O what a comfort is this to us in a World so full of evils evils of sin evils of sufferings evils of temptations evils of afflictions A sick man will joyfully drink the bitterest potion when he knows it will do him good so the Saints rejoyce and are comforted in all their miseries here knowing that they shall work for their greater glory hereafter 4. They shall have this priviledge to have their Prayers heard and answered saith David in the 66. Psal 18. if I regard Iniquity in my heart the Lord will not hear me therefore by the rule of contraries we may conclude that if we do abhor and forsake and turn Iniquity out of our hearts then God will hear our Prayers 2. Hos 17. what was Baalim why this was their Iniquity their great Idol well what follows v. 21 22. O Friends consider well this priviledge you that come to Church and say your Prayers for what end is it that you Pray if you desire not that God should hear you if not you Pray in vain if you desire that God should hear you put away your Iniquities we read of Hannah that when God answer'd her Prayers she was comforted her countenance was sad no more on the other side see the 4. Gen. 5. O we may guess whither God hears our Prayers or no by our faces and by mens very looks O Friends prize this priviledge of having your Prayers answered and do not loose it for the love of a few sins did you but know what is gained by Prayer you would not part with this priviledge for all the sins in the World. 5. These Persons only are fit to dye these are the Persons that do triumph over death 1 Cor. 15. 55. Death is a cruel biting venomous Serpent it makes the proudest to stoop the strongest to tremble lays the stoutest man upon his back and makes the greatest Beauty to look pale but now saith a Saint come death I fear thee not I have taken out thy sting which was mine own Iniquity now do thy worst I shall live in spight of thee O you that are afraid to dye come learn this lesson learn how to unsting death sin brought
doors and stopping all passages when it perceives any will endeavour to get it out sin will keep a man from good company what it can will not let a man sit under the powerful Preaching of the word will stop the ears to all reproofs and good admonitions This was the policy of Amaziah Jeroboams Idolatrous Priest he would suffer no good Preaching at Bethel for fear his Idols should go down 7. Amos 12 13. Sin doth not love that there should be any correspondence kept between Christ and the Soul it intercepts all letters and messages from Christ to the Soul and from the Soul to Christ will keep the Soul from praying reading hearing that so it may keep the Soul from Christ Oh Brethren this is great policy I have read of William the Conqueror's policy to gain England was this asson as he had landed all his men here he presently burnt all the Ships that brought them over that so none might return back but they must fight it out When sin hath drawn away the heart from God and Christ into evil ways and courses then it hinders it from all ways and means of returning to Christ Hence sinners cry down Preaching cry down Sabbaths cry down Ordinances cry down Prayers in Families because sin knows if these go up it must come down sin bars the doors of the heart against any thing that should bring in Christ this is desperate policy 29. Prov. 1. 4. Another policy of sin to keep possession is to be always very pleasing and observant to the heart always delighting of it with its pleasures the sinner would quickly grow weary of that wicked course and trade did not sin dayly supply him with new pleasures and delights This policy of sin the Scripture takes much notice of in divers places take two or three 4. Hosea 11. when the Soul hath full sails of pleasures and a full tide of earthly delights Oh how merrily doth it swim down the stream to Hell. To this purpose is that of Solomon 5. Prov. 20. by the strange Woman and the bosom of a stranger he means all the pleasures and delights of sin now he gives us the Reason why we should not embrace these v. 22. these are the cords of sin to bind us fast this is sins policy to keep the possession of our hearts sin cares not what it spend upon us that so we may still entertain it therefore again saith Solomon 7. Eccl. 4. a wise man that is afraid of sin will keep from this house of mirth Oh Brethren sin keeps a merry a jovial house to please and delight the sinner and by this stratagem keeps the possession of his heart therefore Solomon calls these pleasures the song of fools v. 5. Oh how merrily doth sin carry poor Souls to Hell alass they sing but they know not whether they are going 22. Is 12 13 14. hardly do such Persons get rid of sin and chain of pleasures will keep any man fast Oh when sinners once begin to be serious and to think of their Souls and Salvation then sin begins to make them merry to put away all such thoughts out of their minds I have read in the story of the Life of King Edward the sixth that the Lords that had contrived the Death of the Duke of Somerset Unckle to the King and Lord Protector after he was condemned their policy to keep the King from being troubled at his Death and that he might not pardon him was to entertain the King every day at Feasts and Banquets and with new Plays Masks and Sports which they thought pleased the King best just such is the policy of sin to ruin our Souls by entertaining of us with the vain pleasures and delights of this World to keep out of our hearts the care of our Souls the hatred of sin and the thoughts of Death and Eternity Thus sin hath formerly played its pranks with the old World and will use the same policy to destroy this World too 24. Mat. 37 38 39. Oh Brethren let us take notice of this policy of sin we live in the last days of the World upon the very edges or banks of Eternity Oh let us have a care of these pleasures whereby sin will draw away our hearts from God to our Eternal ruin 5. Sin hath another policy to keep possession when once 't is got into the heart it keeps the heart abroad as much as it can I mean thus it sets the heart a work and busie abroad in looking after other mens sins Thus sin deals just like an Harlot that sends her Husband from home while she may entertain her Adulterer with her so sin will make us busie in judging other mens hearts and prying into and looking over other mens lives and actions that so we may have no time to look into our own hearts lives and actions Thus the Pharisees of old all their trouble was for others because they were sinners but never considered their own sins And I pray what are we now a days are not we the same we are all jury men in other mens cases and actions we can tell when others do amiss but cannot tell when we our selves do amiss oh this is deep policy and 't is that mystery that is now at work among us even amongst the greatest Professors In all companies they are asking of others and talking of others what such and such have done you shall hear few or none complaining of themselves of their own hearts of their own lives oh Brethren we give sin the greatest advantage that can be while we are rifling and spending our verdicts on other mens hearts you shall see an example of this in the 12. John 3 4 5. v. Judas would fain be spying a fault in others but considered not the desperate wickedness of his own heart Our Saviour reproveth all such reprovers as these are in 7. Mat. 3 4 5. v. This is like some Persons that at their Neighbours houses will be spying out a sluttish trick and telling of it but regard not any sluttishness or nastiness at home oh Brethren we our selves are in the greatest fault when we can see no fault in our selves O take notice of this policy of sin 't is only sin that makes men so censorious of others Christ in his Gospel bids you not to censure others look to your selves if you see any thing amiss in another search whether there is not the like in you say thus oh am not I guilty of the same sin my self have not I as wicked an heart my self Brethren always observe it a censorious heart is a wicked heart 't is some sin or other that would fain be ruler in our hearts that sends us abroad so often oh let us leave off this trick of censuring others and look to our own sins set our own hearts in order we do all complain of sins in the Nation that bring judgments upon us but have not we some of those sins in us do
is an Army in the Field besieging it round about and Traytors within the Walls and Fort among themselves Thus sin deals with us as the Israelites with the Tribe of Benjamin 20. Judges 38 39 40 41. O so doth sin set an ambushment for us while we are fighting against sins Army without viz. Temptations then the lyers in wait our own corruptions they begin to rise against us so that you see we must fight with both hands the battel is before and behind O sirs we must look to it for evil is determined against us Paul had the tryal of this and he sets down his own experience in this case 7. Rom. 18. O saith he I am in such a strait I am so put to it between two enemies that fight against me at once that I know not how to perform the good I would do and he gives us the example verse 21. there is sin without besets him and you shall see another enemy within verse 23. this makes him cry out for help verse 24. and the help he finds verse 25. O Brethren you see there is great danger Hercules durst never encounter with two at once but every Saint must therefore keep always one eye shut against the Temptation and the other eye always open to watch over your own hearts 2. As we have two enemies against us so unless we subdue them both and conquer them both we shall never be the better unless we kill both these enemies we kill neither unless the heart be mortifyed sin can never be subdued and unless sin be subdued the heart can never be truly mortifyed As for example a man may seem for a while to beat off the temptation by abstaining from the outward Act and Commission of a sin yet if this man's heart be not changed he will to this sin again A man that is a Swearer or a Drunkard may be so far perswaded of the evil of these sins that for a while he may leave off these sins of Swearing and of Drunkenness nay when he is tempted to them as when he is provoked as at other times he will forbear his Swearing and Cursing when he is invited to the Ale-house to ill company he will not go what will you say of such a man hath he not got the mastery of his sin do you think Tell me but one thing and I can resolve you and 't is this hath this man his heart reformed and changed if not I warrant you he will to his former sins again this is plain 78. Psalm 34 35. you would think there was a Reformation O but though the sin were routed yet the heart was not reformed verse 36 37. you must conquer both or else you do as good as nothing at all here you may see the great danger likewise you have not only two enemies to fight with at once but also both these must be destroyed at once we must rout the sin and reform the heart either subdue both or none at all 3. The great danger will further appear in that these two enemies will revive again assoon as they are slain so that we must be always killing of them a thousand deaths will scarce suffice as long as we live we must be killing them sin like Hydra's head one cut off two spring up so that the battel will not be ended till our lives be ended our corruption like the Leprosie under the Law not out of the walls till the house be pulled down 4. The great danger will further appear in respect of the great love we all of us naturally do bear to these our two grand enemies They are our own sins and our own hearts so that we must kill our selves if we would kill these enemies we must stab our hearts if we would stab our sins As for example one man he loves drinking at his heart another loves gaming at his heart another loves adultery at his heart another loves money and gain at his heart so that he cares not how he comes by it so he have it O Brethren judge you your selves are not these in a dangerous condition O kill their lusts and you kill their very hearts 't is hard for such Persons to be converted when their sins are nearer to their hearts then their Souls and they love them better than their Salvation such Persons are in a dangerous Estate It is with such Persons as with Jacob and his Son Benjamin 't is said that Jacob's life was bound up in Benjamins life if evil befall Benjamin Jacob thinks he must presently dye 42. Gen. 38. O Brethren never was a Jacob fonder of his Benjamin than are some men of their sins O they think if they should part with their sins or leave their sins they can live no longer Jacob could have found in his heart rather he and all his Family should be starved than let Benjamin be out of his sight O so will many venture rather to ruin their Souls and lose all than put sin away O this is the hardest lesson that Christ can teach to deny our selves and yet we must learn it if we would be Christ's Disciples O sinner thou sayst if thou part with such or such a sin thou canst not live hear what Christ saith 12. John 25. what saith Christ canst thou not live without thy sin why then dye rather than let sin live fling away thine own life rather than not fling away thine own sin Every Saint must be like Sampson sin and he must dye both together we must pull down the house over our own heads if we would kill these Philistins our beloved sins and corruptions we must kill our selves too if ever we would have grace to live in us 〈◊〉 and nature that is corrupt nature must both dye in us 5. The danger is great likewise in respect of the occasions of sin our corrupt hearts will be always drawing of us into the occasions of this sin we are all of us like little Children we love to be in harms way we love to keep within sight of the Temptation occasions saith Mr. Dike a reverend Divine are the taps to give vent to our corruptions we do as it were broach these unclean Vessels our filthy hearts when we seek after occasions of sin O this is very dangerous you shall see it in the example of David David you know was an upright man and sin had a mind to wrestle with David to try a fall with him and how goes sin to work why thus that which sin would have David do was to commit adultery with Bathsheba now Davids heart must draw him into the occasion of this sin else nothing could be done his sin and his heart go cunningly to work to draw him on to it and so they did at last you shall see it 2 Sam. 11. 2 3 4. see how cunningly David was drawn into this sin only by not avoiding the occasion of it David must walk on the top of his house to view about
he little thought whether he was going or what a snare sin had laid for him then he looks on Bathsheba as she was washing her self O saith his heart presently there is a fair Woman look what a Beauty is there thus David between his heart and sin hath a sad fall O Brethren let us learn to have a care of the very occasions of sin The Scripture commands us as strictly to avoid the occasions of sin as sin it self 25. Deut. 13. why some perhaps would say what harm is there in this as long as I do not buy and sell by them O but saith God thou shalt not keep a false weight in thy bag 't is a great occasion of sin and 't will draw thee into sin at last so 23. Prov. 31. what harm is that O if thou look on it there will be tasting and sipping of it at last remember David did but look on Bathsheba at first and you know what followed so in the 1. Epistle of John 5. Chap. 21. 't is not only keep your selves from Idolatry but do not keep so much as an Idol that will prove occasion to Idolatry so 1. Thes 5. 22. O that all those who blame others for being too precise and scrupulous would take notice of this Occasions of sin are the shooing-horns to draw us on to sin and in this respect 't is very dangerous to yield the least inch to our corrupt hearts 6. The danger is very great likewise because our hearts are the best weapons we have to fight against sin as long as the heart is sound with God sin cannot so easily prevail but now when our very hearts turn traytors and deceivers how hard a matter is it to oppose sin you may see the truth of this in other things that which a man's heart is set against 't is a very hard matter if not altogether impossible to persuade him to it but when a man hath set his heart to do a thing you may draw him to it easily with a wet finger as we say 'T was the easiest thing in the World to persuade Judas to that great and horrible sin of betraying Christ when his heart was once set upon it 13. John 27 and 30. verses mark it assoon as the Devil was entred into Judas heart he presently goes about his work the Text saith he went out immediatly so if sin once get into our hearts our hearts will quickly draw us into sin The Devil could never tempt Eve to eat the forbidden Apple till he first had made her in love with it then she presently falls aboard with it and carries some to her Husband I prithee sweet-heart tast some of this Apple 't is the best you ever eat so 't is said of Solomon 1 Kings 11. 4. If Solomons Wives had not first turned his heart they could never have turned Solomon to Idolatry O Brethren 't is a very dangerous thing when sin and our hearts are both against us when our hearts are both against us when our hearts once begin to lean towards sin A strong and great Tree if it once be leaning on one side it is the sooner blown down so when our hearts are leaning downward sin and temptations then do blow us quite down O look to your hearts set your hearts against sin what you can when a man's heart is fully bent one ways 't is not all the World can persuade him to the contrary 119. Ps 128. observe it which way Davids heart was bent to God's precepts that made him to hate sin not only abstain from sin but hate sin 7. The danger will further appear in respect of Repentance while our hearts and sin are agreed we can never repent therefore Repentance is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the turning of the heart another ways A man will never repent of what he loves while a man loves sin in his heart he will never repent of it truly and sincerely and therefore the Scripture requires the heart as the main thing in conversion 11. Acts 23. where the bent and purpose of the heart goes that 's the way that a man goes that 's his rode Now a man that is riding a journey for a friends company may ride a mile or two out of his way or to see a great Town may ride a little out of his way but he turns into his old rode again so a sinner his rode is to Hell perhaps to stop the mouth of Conscience or for fear of the Laws or to please a Godly friend he may abstain a while from sin and so turn out of his rode O but he will into his old rode of sin again till the heart be truly changed a man is never truly converted nor ever truly repents of sin on the other side when a man's rode lyes to Heaven he is bent thither with full purpose of heart though perhaps by reason of a temptation or weakness he fall now and then into sin and perhaps gross sins yet he turns into his rode again Peter assoon as he had sinned presently repented And David assoon as Nathan the Prophet had awakened him and discovered to him that he was out of his rode presently turned into his rode again O Brethren from hence you may gather what an hard nay impossible thing 't is for a man whose heart and sin can close together for such a man while such to repent and be converted consider then your hearts and labour to know your own hearts which way they stand affected which way the frame and bent and purpose and edge is turned and if it be thus that sin and they are not utter enemies know that your Estate is very dangerous that as yet you never have truly repented nor is it possible for you unless your hearts be changed ever to repent 8. The danger will appear further in reference to temptations desertions distresses what have any man to support him when the Devil shall roar against him and object all his sins and his failings to him thou committedst such a sin at such a time thou art guilty of such and such great sins in all thy best duties thou hast failed and sinned What can a man answer the Devil in this case but only this what we did we did in the uprightness of our hearts though we have sinned and failed in our best duties it was full sore against our minds the bent and purpose of our hearts was to have served God better and to have lived better But now on the other side when poverty sickness troubles temptations death comes O what a desperate dangerous condition is that man in that hath the Devil to accuse him his heart to witness against him and God to condemn him when he knows that what he hath done he hath done out of a wicked heart and that he hath committed no sin but his heart have been very forward and active in it O Brethren think of this before these things come upon you get your hearts turned
right the Apostle tells us verse the 12. if sin do not reign in you 't is a sign you are in a state of grace though sin be in you This is the Gospel account of it just so may we say of Hypocrisie if Hypocrisie do not reign in us though there may be some Hypocrisie in us yet we may in a Gospel sense account our selves to be no Hypocrites To make this plain to you there is a Rising or Rebellion in England against the King the Rebells come into this Town here they quarter they lye in our houses eat of our meat and drink of our beer yet if we do not entertain them willingly but 't is full sore against our minds we do what we can to be rid of them we openly testifie against them we are not to be accounted Rebells so is it with this sin of Hypocrisie or any other sin though it will abide in us and with us yet if we hate it and labour against it and would fain be rid of it God will not account us as Hypocrites 2. 'T is a good sign of sincerity and true grace for any man to complain of his Hypocrisie Hypocrites they are always boasting of their sincerity and therefore Hypocrites are like Ranters which wear more silver lace on their backs than they have silver in their pockets they boast of their holiness i. e. their external holiness when as they have not a drachm of true grace in their hearts the best of men have always the worst thoughts of themselves Holy Mr. Bradford would many times subscribe himself in his Letters John the Hypocrite and a very painted Sepulchre see what Agur one of the wisest men saith of himself Prov. 30. 33. Job an upright man yet see Job 42. 6. But now on the other side the Hypocrite doth all that he can to justifie himself you may know who is an Hypocrite by this that man that will not own himself to be an Hypocrite And therefore as the Hypocrite is never the better for justifying himself so a good Christian a sincere heart is never the worse for condemning himself 18. Luke 13 14. 3. The best rule to judge of our Hypocrisie is by our love do we love any sin why then our heart is not upright with God though we commit many sins and great sins yet if we do not love them nor delight in them 't is our grief that we do commit them this is a sign of sincerity As David could say I hate every false way though he could not say I have kept my self from every false way David committed many a sin yet David never loved any sin why his heart was set upon God. A true Saint when he hath committed any sin he will cry out as the wandring Traveller O I am out of my way pray set me into it again Peter was no Hypocrite though for fear he denyed Christ and forswore him O'twas not his mind to do so he did it out of fear full sore against his will and it cost him many a bitter tear for it Judas he was the right Hypocrite he made it a set plotted business to betray Christ he did it with his heart and then he thought to smooth all over with a kiss at last Thus you may see what is Hypocrisie and learn how to judge of your selves or others that is not Hypocrisie when a man complains how bad he is but when a man would fain seem to be better than he is that 's Hypocrisie when a man would cover a wicked heart under an Holy Profession 4. A word of advice to such who are thus grieved and troubled for their Hypocrisie know for your comfort that this is but a Temptation of the Devil who envies the inward joy and peace of a good Conscience and therefore seeks by all means to blank and disturb you and as it is a temptation so be careful that it doth not drive you from your duty the Devil hath much prevailed this way and many have cryed out why should I pray or hear or read or go to the Sacrament why I am an Hypocrite 't will be all in vain God will never accept of me nor of my duties take heed of such a thought as this do your duty keep on your way though it be your grief you cannot do better endeavour to do your best and let this be your comfort you would fain be better and do better Follow the example of the Prodigal in the 15. Luk. 18 19. the Prodigal might have thought thus with himself why should I think of returning to my Father can I ever think my Father will own me that have been such a Wretch to spend all that he gave me so vainly and foolishly and to run away from him yet you see he is resolved to go and you shall see the event to your comfort verse the 20. Never forsake God in point of duty and he will never forsake you in point of mercy 2. Scruple O but some will say I am afraid I am no sincere Christian I have not kept my self from mine Iniquity for I have run again and again into the commission of the same sins I have relapsed many times after Prayers and Confession of sin and Promise of Amendment yet have I committed the same sin again and again Answ 1. I will lay down some propositions 1. It cannot be denyed but that the Saints themselves are subject to this falling sickness they have in them the seeds of Apostacy as well as others This appears from many examples in Scripture Abraham twice denyed his Wife Sarah nay and that was not all he made a bargain to do so still 20. Gen. 13. David what did he less than commit murder intentionally when he swore he would be the death of Nabal and all his innocent Family so he confesseth 1 Sam. 25. 32 33 34. yet after this he commits actual murder on Uriah how oft in the Book of Judges did the Church sin the sin of Idolatry and repented and fell again and again now we must unchurch the Church of the Jews if we say that the People of God never relapse or fall into the same sin after Repentance Vid. Dr. Goodwins folly of relapsing 2. The Scripture doth no where tell us that if a man after Humiliation or Repentance fall into the same sin again he shall not be pardoned nay we may prove the contrary 1. God will certainly forgive us as much as we are commanded to forgive our Brother 17. Luk. 3 4. 18. Mat. 21 22. Now God is much more infinite in mercy than we are and certainly if God will not limit us any time from forgiving our Brethren we ought not to limit the mercy of God as to say if we commit a sin so many times it shall not be forgiven 2. There is no sin exempted from pardon in Scripture but the sin against the Holy Ghost and the reason of it is this that sin shall never be pardoned because
fruits and therefore we must look to these two 1. The root of Repentance and that 's humiliation now the deeper the root the stronger the tree the deeper our humiliation the stronger are we in grace and holiness what 's the reason that bulrushes bow and bend and turn backwards and forwards with every wind but because they have no good root 2. Col. 6 7. rooted and stablished both go together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now humiliation lay a deep sure foundation being well rooted makes him firm and strong this is twofold 1. In respect of what is past O he is much humbled and cast down for what is past though God will forget what he hath done yet he will never forget it though God will never cast it in his dish yet he will be always hitting himself in the teeth with it ever now and then Thus did Paul he was ever now and then telling what a Persecutor he was O that troubled him and vexed him that ever he should Persecute Christ O true humiliation will make us do so we shall never be well pleased with our corrupt nature as long as we live we shall be always speaking against our selves what we were heretofore 2. There is another branch of this root and that respects the time to come when we are throughly humbled for what is past we shall be very fearful for the future 2. Philip. 12. cum timore tremore O he is like a fearful man that dares not climb up any high steep place dares not walk aloft for fear of falling therefore he keeps the lowest ground so the Apostle directs 11. Rom. 20. 2. The fruits of Repentance what is a tree good for if it bears no fruit away with it so what is Repentance good for I mean that Repentance that hath no fruits 3. Mat. 8. do not saith John Baptist think your selves to be Saints because you come to hear me Preach or be Baptized no bring forth your fruits and such fruits as are meet for Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy the name of Repentance Now there are two parts of Repentance 1. A turning from sin 2. A turning unto God or unto Godliness Now our fruits must be answerable to both these parts of Repentance 1. The first part turning from sin your loathing of sin must be as great as formerly your loving of it your hatred as great against it as formerly you delighted in it ea specialiter horreas quae specialiter appeteb as Bern let thy best beloved sins be most abhorred by thee let them be like the Israelites dainty Quailes O how did they long for them and afterwards they could not endure them they stunk in their Nostrils deal with thy beloved sin as Amnon with Tamar 2 Sam. 13. 15 16 17. 1. He hated her 2. He would not hearken to her motion 3. He put her out of doors 4. He bolted her out do so with sin 2. The second part turning to God and Godliness Do as much for God and Christ as ever you did for sin love Holiness as much as ever you loved Wickedness Nay take as much pains in the ways of God as ever in the paths of Unrighteousness so did Paul we have both his Example and Precept 1 Cor. 15. 9 10. 6. Rom. 19. we must not saith one bind our selves to a trade of sin and use Religion only as a recreation No but we must work as hard in Righteousness as formerly we have wrought in sin Nay further as we have been scandals to others to turn them out of the way by reason of our sins so now we must be good examples not only to keep in the way our selves but to bring others into the ways of Holiness also Now examin your Repentance by these signs and you need never trouble your selves you shall not fall so saith the Apostle 2 Pet. 1. 10. how so see the fruits of Repentance verses 5 6 c. be as fearful and as careful of falling as you will 't is the better but such Persons may be comforted that they shall never fall away i. e. totally and finally from Christ and Grace 6. Scruple O but say some if we are such as have cast out every sin even our most beloved sins how comes it to pass that we are so much afraid of Death and so loath and unwilling to dye O this is our great trouble that we are so afraid of death whereas a true convert one that is quite freed from sin which is the sting of death he rejoyeeth and triumpheth over it O death where is thy sting and O grave where is thy victory Answer briefly 4 ways 1. By concession in two particulars 1. That there is nothing in all this World so terrible as death is 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all terrible things the most terrible saith the Philosopher the King of Terrors saith the Scripture 18. Job 14. It made that great Ahasuerus so afraid that he would suffer none to come into his Court in Mourning Apparel and another great King commanded all his Servants when he was sick that none should so much as speak of death in his hearing there is no Ague fit will make a man's face look paler and his whole body quake and tremble more than the very thoughts and apprehension of death But 2. That sin as it is the only thing that brought death into the World so 't is the only thing that makes it look so terribly As a man that hath the yellow jaundice every thing that he looks on seems yellow so he that hath sin in his Conscience O what a ghastly sight is death to that man take only the instance of Cain one that had a guilty Conscience 4. Gen. 13. why so see the latter end of verse the 14. so cryes out the sinner of death O wherever it find me it will slay me 't will spoil me of all my comforts and pleasures rob me of all my riches and treasures pull down my house my body about my ears drag my naked Soul to Judgment deliver me over to Devils to be tormented for ever and ever O sinners you that make a mock a sport of sin consider are not these terrible things you that will be rich right or wrong you that will domineer and have your minds you that laugh and scoff at holiness jeer at Sermons O for all this be sure you do not forget your selves but be sure you tremble at death O think how terrible it would be to you should a voice from Heaven say this very day or this very hour your Souls shall be required of you 2. By way of distinction there is a twofold fear of death one that is natural proceeding from meer nature as nature it self abhors her own destruction and dissolution the other sinful as proceeding from the guilt of sin when the Soul knows that to Hell it must go assoon as he is dead The natural fear of death is lawful and may be
found in true Saints David he Prays against death 39. Psalm 13. so Hezekiah weeps and mourns and prays at the news of death 2 Kings 20. 1 2 3. yea our Saviour Christ himself was troubled and very sorrowful at the approach of death 14. Mark 32 33 34 35 36. Now this fear of death could not be sinful because it was in Christ who knew no sin again 't is said of Christ that he took upon him all our infirmities sin only excepted so that the fear of death may be in a Child of God. 1. As 't is a dissolution of nature 2. As 't is a punishment for sin so every Child of God ought to fear it 3. By way of consolation to any true hearted Christian that complains of the fear of death O let this be thy comfort thou fearest death without a cause there is many a true Saint fears death that hath no cause at all to fear it and whence is this but only because he wants his assurance A man that is condemned to dye O he weeps and mourns he quakes and trembles O but he hath no cause because the King hath Signed and Sealed his Pardon but this poor wretch doth not know of it O so 't is here 't is the want of assurance that makes death so uncomfortable to many a good Christian therefore 4. And lastly by way of exhortation O seek after assurance would you live above the fears of death labor for assurance that your names are written in the Book of Life 2. Cor. 5. 8. Why so because of assurance verse 1. we know we are assured O how willingly doth a poor Soul cast of this little tenement of his body that is assured of Heavenly and Eternal Mansions This makes him smile in the face of Death and laugh at the King of Terrors O Friends would you upon your Death Beds when all your Kindred Friends and Neighbours stand weeping about you laugh in the midst of them get this assurance sin brought us weeping into the World assurance will carry us rejoycing out of the World. O Brethren when once you have got this assurance without it you may dye happily but not chearfully you will be looking out for Christ and for Death you will be crying out as Sisera's Mother why is death so long in coming Why tarry the wheels of Christ's Charriots ejus est timere mortem qui ad Christum nolit ire O but he that is certain of his going to Christ how doth he cry after him come Lord Jesu come quickly make hast my beloved and be thou like to the Roe or the young Hart upon the Mountains of Spices And thus we have answered the Scruples of the Godly about this particular not all but some of the chiefest of them Now we come secondly to the 2. Objections of the wicked or their Arguments whereby they seek to blind their own Souls or rather the Devil blinds them thinking that they are free from this sin their own Iniquity when as yet it rules and reigns in them And in the prosecution of this you shall see that the Godly are not more fearful and scrupulous but the wicked are as willful and confident and will not be persuaded of the sadness of their estate and conditions and to this purpose they have many Arguments to plead for themselves or rather against themselves we will examine some of them and answer them 1. Plea. They say they are free from all sin sure they have no Iniquity why so why there is no body can charge them with doing any thing amiss there is no man can say black is their eye sure if they had any sin some body or other would find them out and tax them and charge them with it Answer 1. Remember what I told you in the discovery of the policy and mystery of this our own Iniquity this is one piece of sins policy to lye close and lurk secretly in the heart and to keep it self from the eyes of men and by this policy it keeps possession in many mens hearts Brethren if every man would deal faithfully in discovering what is in his heart the best of us all might hang down our heads what saith the Prophet David a man sure as righteous and as good a Saint as any now living 19. Psalm 12. why saith he I my self cannot tell all the wickedness that is in me much less can others I have many secret sins that never any eye of man yet discovered what dosâ— thou think now sinner do all men acquit David and yet will not David acquit himself how do you or any of us all think to acquit our selves then What saith the Apostle 1 John 1. 8. if every body in the World should say that I have no sin yet if I my self should say so I should be a lyer for my pains 2. Perhaps others may see sin in thee though they do not tell thee of it A man 's own Iniquity is like a man's eye to tell a man of it 't is to thrust a pin in his eye O there be few or none dare tell thee so whatever they think And Brethren by the way note this that 't is the great sin of us all that we are loath to tell one another of our sins we are afraid of reproving for fear of angring what a sad thing is this we had rather let our Brethren go to Hell than anger them Another reason why we are loath to tell others of their sins is for fear they should tell us of our sins if we tell them of one sin they will check us by another sin Observe that story in the Gospel 8. John 3 4 5. well but what follows 7 9. verses first you see they acknowledg their duty Moses commanded them to stone her yet because they were either guilty of the same sin or worse they go their way and let her alone veniam petimusque damusque vicissim this is let me alone and I 'le let thee alone don't check me for my sin and I 'le not reprove thee for thy sin this is our common practice we ruine one anothers Souls by it O Brethren do not trust to this when others do not tell you of your faults think never the better of your selves for it be of Davids mind 141. Psalm 5. 3. What though all the World should acquit you yet if God condemn you what will you get by it God can spye a sin where man can see no sin A man may conceal his sins as well as his Estate from men Now what good will it do me that all my Neighbours shall take me to be very rich when I know that I am not worth one groat O Brethren this will be poor comfort for you at the day of Judgment if you can plead nothing but this that all your Neighbours or all the Country speak well of you Remember this that God will not call a Jury of your Neighbours to try you by at the day of Judgment And
matters of Conscience and Points and Practices of Religion People are not so scrupulous to examin every thing by the Scriptures whether the stamp of God the King of Heaven be upon it Take heed therefore that you be not condemned by the Scripture God's Book when as your Consciences lye asleep and warn you not O be warned by the voice of God in the Bible 4. And lastly you say that your Consciences never smite you O take heed of such Consciences most People love such Ministers as will let them alone in their sins and never thunder out Hell and Damnation against them and so perhaps you may love such Consciences as will never smite you reprove you for sin O how many will say they thank God they were never troubled in Conscience for any sin all their days O do not thank God for it but rather Pray to God to awaken Conscience and to open the mouth of Conscience when Conscience lyes asleep as it were and in a lethargie that Soul is in a dangerous estate and near death gelidae est quasi mortis imago A speechless Conscience is the most desperate disease in the World. It is a most certain token of death approaching to the body when the speech is gone the eyes are set in the head feeling is lost the pulse leaves beating and the excrements come away unawares that man is drawing on to his grave so when you see the eyes of Conscience set feeling and sense of sin gone heart-smiting done and sin all manner of sin committed without the least remorse and the Soul lies wallowing in the noysome excrements of sin and uncleanness 't is a sure sign that that Soul is drawing on to the Chambers of Hell. 3. Plea. O but say others we are not in this condition for we cannot commit a sin but Conscience presently smites us for it and Conscience makes them to tremble and quake and to look out for help and therefore though they sin yet are they troubled and vexed for it and therefore sure 't is not their own Iniquity Answer T is no safe way for any man to trust to the troubles of his Conscience O sinner do not say with Agag surely the bitterness of death is past because Conscience hath terrifyed thee for sin Many are smitten by Conscience in this World and yet shall be tormented also by it in another World. Many there are that go ex inferno ad infernum out of one Hell into another out of the horror of Conscience into the terrors of the Damned And therefore 't is great wisdom to distinguish between the terrors of Conscience which are good and which not I will lay you down some rules to judge of both 1. Troubles of Conscience whereby a man is never the better 1. Go to the fountain and look from whence all these troubles of Conscience arise thus art thou troubled because thou hast sinned and offended God thy Father wronged Christ and put him to shame dishonoured the Gospel art a stumbling block to others because sin hath defiled thee or is it only for fear of the punishment art thou troubled only because thou art afraid of being Damned If so then I will shew thee what thou art in the picture of Cain 4. Gen. 13. Cain's Conscience was troubled only for the punishment so Ahab a wicked Wretch he had such a troubled Conscience 1 Kings 21. 27. What words see verse 21. This is to be troubled for Hell and not for Sin and there are many such now in Hell. 2. But suppose thou art troubled for sin examine what sins they are that thou art most troubled for Are they only gross open notorious sins that the World takes notice of and canst thou please and delight thy self in small and secret sins then is not thy Conscience good and this trouble will do thee no good Thou art troubled that men see thee but thou art not troubled that God sees thee see Ahab again 1 Kings 21. 20. Ahab was more troubled at Elijahs presence he considered not that God saw him a good Conscience will be troubled for every sin Davids Conscience smote him only for cutting of the Skirt of Sauls Garment A man that hath a tender skin will cry out more for the prick of a little pin than another for a wound or gash made with a sharp sword so a man that hath a tender Conscience 13. Heb. 18. mark it in all things a good Conscience will dispense with no sin 3. Examine whether this trouble of Conscience drives thee what doth it set thee to do for thy cure you may know the disease sometimes by the plaister Do these tronbles drive thee to God the only Physician of a troubled spirit and who only hath the balm that can cure the wounds of Conscience or dost thou take other courses that are not warrantable by the word of God as merry boon companions or mirth or the like to drown these sorrows then see thy picture 1 Sam. 16. 14 15 16 17. O Brethren this is only like drinking in a dropsie easeth for the present but makes the sick man the worse afterwards there are many such troubled Consciences in Hell. 4. Examine the effects of this trouble Art thou any whit reformed by it or dost thou loath sin by it or otherwise doth it not rather drive thee further and further into sin O this is an ill sign when the terrors of Conscience do not make thee make more Conscience of sin see thy Picture once more 24. Acts 25. see what effects vers 26 27. Paul leaves Foelix as he found him and Foelix leaves Paul as he found him His trembling fit did not make him at all afraid of sin there are many such troubled Consciences in Hell. 2. Troubles of Conscience when a man is better by them You may know this partly by opposition to what hath been said I will only lay down a few particulars briefly 1. When the Soul is troubled only for the sin committed when his sin is a greater burden to him than Hell it self when he mourns only for sin 5. Lam. 16. 13. Job 26. 2. When the Soul is more careful to wash away the spot and the stain and filth of sin than to be freed from the punishment of sin 51. Psalm 2 7. like a cleanly man that is fallen into the dirt he is never quiet till he hath shifted himself and put on clean cloaths a sloven if he fall into the dirt cares not if he be not hurt 3. When the Soul is more careful ever after of running into the same sin again 34. Job 31 32. No saith such a Soul if it please God I will have no more to do with sin when such a Soul will not be tempted to sin for the gain of a Kingdom when Conscience thus smites a man 't is like the wounds of a friend which are far better than the kisses of an enemy 4. Plea. But what say others O we pray and read the
the Kingdom of Christ the Crown of Christ the Glory of Christ and the Company of Christ to all Eternity Ah Christians throw away your beloved sins and all these shall be yours 8. Rom. 13. there 's the duty what follows verse 14. what then verse 17. so 1 Cor. 3. 16. i. e. such as keep themselves from their Iniquity for the spirit of God never enters in till this sin be cast out well what then verses 21 22 23. the Scripture is full of promises to this purpose But what can be said more he that hath Christ hath all things what ever he can desire 84. Psalm 11. O that God should wager us to be sincere and upright and yet we still remain willful and obstinate we have not only precept upon precept to leave this sin but we have also promise upon promise if we will leave it O what sots what bruits are we if we should esteem of this sin before all the promises of the Gospel the riches of grace and the glories of Heaven O sinner let me speak plainly to thee what wouldst thou have God to do for thee to carry thee to Heaven with this sin in thy heart I tell thee God will not do it yea with reverence be it spoken God cannot do it 21. Revel 27. what hath not God staked down sufficient against a single sin wouldst thou have God to bid more he hath given us his Son already and with him hath freely granted all good things to us what wouldst thou have more wouldst thou be more glorious than God can make thee more secure than Heaven can make thee more rich than Christ can make thee more joyful than the Holy Spirit the Comforter can make thee and more blessed than all the promises of the Gospel can make thee Well sinner if all this will not persuade thee to part with thy sin I have done keep it still go to Hell with it and try what markets thou canst make there 5. A Fifth Motive is this Consider the several aggravations of this sin should I reckon them up 't would make your very hairs to stand an end and your joynts to tremble well I will shew them to you that you may see I have not been so long upon this Text persuading you from this sin to no purpose Aggravations of this sin called our own Iniquity 1. 'T is a sin against light sins of ignorance cannot properly be called our own Iniquities but that sin is our Iniquity which though we know it to be a sin yet for some pleasure or profit or the like we still retain it This aggravation heightens it above that horrid sin of the Jews in Crucifying Christ 3. Acts 14 15 17. verses nay Saint Paul tells us if they had known it they would not have done it 1 Cor. 2. 8. But this is an high aggravation of sin to know it and yet to commit it All that Paul could plead for his bloody sin was his ignorance 1 Tim. 1. 13. If Paul had known it to be a sin he would not have done it for all the World 26. Acts 9. But what canst thou say for thy self O sinner that sinnest against knowledge thou that knowest swearing to be a sin and yet wilt swear drunkenness and yet be drunk whoredom yet play the baud oppression of the poor cozening yet gripe and cheat O know that your sins deserve an hotter Hell than they that Crucifyed Christ and worse than Paul's that persecuted Christ O sinner tremble to think that thou art worse than Herod and Pilate and the cruel Jews that spit in Christ's face had they known so much as you or made so much profession they would not have done the like 2. 'T is a willful sin This aggravation makes this sin like Saul taller by the head and shoulders than all other sins we pity a man that is working upon the top of an house and his foot slips and he falls down and bruises himself but that man that goes willfully to the top of an house and on set purpose leaps down and breaks his neck deserves no pity at all sins of weakness and infirmity are called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the slipping of the foot unawares these we are to pity and be carefull of 6. Gal. 1. there are three words significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preocupatus overtaken unawares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the slipping of the foot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set him in joynt again God doth pity such and he would have us pity such as sin out of weakness but a willfull sin 't is a sin that God cannot endure see what charge Christ gives his Ministers concerning such Persons who willfully contâ—in in their sins against the means 6. Mark. 11. and again there is a dreadfull place 22. Revel 11. and he that is willfully so so the place must be understood what follows verse 12. remember that under the law there was a sacrifice appointed for the sin of infirmity but the willfull sinner was to be cut off read and tremble and that place â—… Numb 27 30 31. 3. 'T is a deliberate sin a sin in cool blood this sin is the sin of our thoughts we contrive it there and then put it in practise this is like the Gadarens they besought Christ to be gone from them for they had no leisure to hear him Preach they had work enough to do to look after their Swine so these Persons they have no time to entertain Christ in their hearts they are full of contrivances how to manage and carry on their sin O this makes this sin abominable because we commit it with deliberation an holy man may commit a sin in a passion which he hates O but these they set their thoughts and their wits a work to commit this sin the Scripture always condemns deliberate sinning 4. Prov. 14 15. What sinners O deliberate sinners they are expressed two ways 1 by contriving sin forecasting it on their beds verse 16. 2 by their deliberate commission of it 't is as their meat and drink to them verse 17. there is a woe to such 2. Mic. 1. these are far from mercy 14. Prov. 22. err i. e. from mercy as the Antithesis note I will shew you the sad end of such Persons in the case of Joab 1 Kings 2. 5 6. Joab had killed many in war O but those two he contrived their death he killed them in cool blood that brought sorrow to him at last so here c. tremble at it 4. 'T is an heart hardning sin other sins defile the heart but this hardens a man's heart against all reproofs admonitions checks of Conscience and all means of Repentance whatever this is another great aggravation of this sin this was that which was the sin of Pharaoh God had sent him message after message and yet all would not do because his sin had hardned his heart this provoked the Lord to destroy him O sinners tremble at this hardness of heart
feel the poyson of it in thy bones the gnawings and gripings of it in thy Conscience be sure at one time or other it will meet with thee 't will never let thee go to thy grave in peace Brethren give me leave to rip open the belly of this Adder and you shall see what a venomous brood is in it 1. This sin the Dalilah that lies in thy bosom and in whose lap thou sleepest so securely hath scissors to cut of thy locks wherein all thy strength lies it makes a man like Reuben weak as water unable to resist the least temptation 49. Gen. 3 4. Reubens sin took away Reubens strength and excellency so this sin whoever maintains it shall never excell in any thing that is good what the disease of the Scurvy is to the Body that is this sin to the Soul O how faint and weak and weary are many in Holy Duties O how feeble when under temptations it makes a man unable to resist what is evil and to perform any thing that is good read that story 7. Josh 2 3 4 5. what was the reason of this you shall see verses 10 11 12 13. you see how that one Achan in the Camp of Israel made them all faint and loose all their strength O Christians when you find your selves weak in faith weak and faint in Holy Duties in serving God weak in opposing temptations and lusts why then look narrowly there is an Achan in your hearts and till that sin be out you can have no strength O Brethren what a sad thing is this If I speak in respect of the body you will understand me the better what a sad thing is it for a man that hath nothing but his labour to maintain himself and Family withal for this man to loose all his strength that he is not able to help himself O this weakness will bring poverty on apace upon him you will pity such a man O you will say he is a poor weak creature and deserves to be pittied pity your own Souls you are ready to drop into Hell and you cannot help your selves why sin hath weakned you you may say a Prayer but there is no strength in it you may keep Sabbaths and perform Holy Duties but there is no strength in them and no good comes to your poor Souls by them you may go to the Sacrament but you get no strength by it what fresh-water-Soldiers are you to oppose the vanities of the World or to look death in the face it makes you look paler than death it self After God had reckoned up all the sins of Jerusalem observe how he speaks to her 16. Ezek. 30. so may we say to many sinners O how weak are you grown what every lust too strong for you every temptation too hard for you what so weak that you cannot shut your Mouths against an Oath or a bad word so weak that you cannot stop your feet from going to the Alehouse what so faint that one Sabbath in a week one Sermon in a day quite tires you out O Brethren you may thank this your own sin it takes away all your strength from you Job will tell you the way to get strength 17. Job 9. purge out sin and you shall get strength 2. This sin will mix with all thy Holy things and so make even thy best things odious unto God when thou prayest this sin will mix with thy Prayers and make them an abomination to the Lord when thou hearest a Sermon this sin will be there with thee and if it do not stop thy ears yet 't will barricado up thy heart that thou shalt hear in vain or in hearing not hear when thou receivest the Sacrament 't will mix even there also 't will come to the Lords Table with thee and so thou shalt eat and drink there thine own damnation like Judas at the Passover the Sop and the Devil both went down his throat together so the Sacramental Bread and Wine and thy Sin all go together and what dost thou think Christ will say of such a receiving O sirs know this that God hates all such mixtures he hates such services 1. Isaiah 13 14 15 22. verses O saith God do not serve me so I cannot endure this either leave off thy sins or leave off thy sacrifices Gideon had Seventy Sons and but one Bastard and that one Bastard destroyed all the rest you may easily apply this to your selves you have performed many duties done many good works but this sin will bane them poyson them destroy them all 3. This sin 't will be to you like the worm at the root of Jonahs Gourd 't will make all your pleasures and delights to wither Alas People they love sin because they love pleasures they think if they part with their sins then they must say farewell pleasures farewell a merry and an happy life whereas sin like Summer frosts nips the very buds and blossoms of all our outward comforts and delights sin poysons all these fountains from whence stream forth all a man's comfort and delight 1. Sin takes away the cause of all comfort 2 Kings 5. 1. that took away all Naamans comfort in all his riches and greatness and honour so a man may have great riches great friends great honours but he is a covetous Wretch or but he is a terrible drunkard or but he is a filthy Whoremaster O these buts spoil all that man hath no cause to be merry to day that is to be hanged to morrow and thou sinner though thou hast money enough and estate enough to make thee merry O but thou hast a sin also for which thou may'st be damned before another day come 'T is madness for a man to laugh when he is going to Hell and as long as any of us do keep this sin we are going to Hell. 2. Sin takes away the sweetness and juice of all our comforts one of the Fathers compares all the pleasures of sinners to the bones that are flung to Dogs all the meat is pickt off and all the marrow suckt out sinners like the Prodigal have only the husks of pleasures sin makes these pleasures 1. Empty like thorns make a great crackling but give but a little heat like a nut that hath a maggot in the kernel like a glass of wine that hath a Spider in it what comfort can a man take in these they are like a bladder full of wind to an hungry man whereas cast out this sin and you may rejoyce heartily as Mary when Christ was in her Womb 1. Luke 46 47. 2. Dangerous like the Israelites Quailes so are all pleasures to sinners dainty but dangerous 78. Ps 30 31. 't is a dangerous thing for us to be taking our pleasures when the wrath and anger of God is gone out against us small comfort to have God to frown on us but cast out sin and then there is peace with thy pleasure 3. Prov. 17. it cannot be said so of the ways
of sin her ways may seem to be pleasant but there is no peace in her paths 3. Very short that pleasure cannot last long where sin is gnawing at the root of it only the joy of the righteous is lasting 4. Phil. 4. a man may rejoyce in sin but not alway may rejoyce in the World but not alway but he that rejoyce in the Lord may rejoyce always no end of that joy 3. Sin many times damps the sinner in the midst of his pleasures it sends to Belsbazzar an hand to write on the wall in the midst of his cups and merriment and makes him tremble it smote Herod with lice even while he was honoured as a God suppose any of you at a great feast very merry and news is brought that your house is all on a fire what comfort can you take in that mirth you will leave dinner and friends and all O sinner while thou art merry in the midst of thy delights the fire of God's Wrath is burning against thee and Hell Fire is kindling for thy Soul. 4. Sin will make all our comforts to end in sorrow 2. Eccl. 2. A sinner knows no measure in his pleasures but he laughs even to madness Nabal though but a Country Farmer yet he makes a feast like the feast of a King 1 Sam. 25. 36. but how ends it see verse 37. A sinner's sun always sets in the darkest cloud he is all laughture in this World and therefore is all sorrow in the other World put these things together O what an enemy is this sin to us that will let us take pleasure in nothing or else if we do take pleasure like the Bee we are drowned in our own honey this is another sad effect of this sin no true comfort while we have it 4. This sin robs us of all our beauty I mean of all the beauty of our profession what saith Christ to his Spouse 4. Cantic 1. why Doves eyes O the Doves eye is most beautiful in this respect because 't is the emblem of chastity this is the beauty of Christianity to have the doves eye a chaste eye looking only to Christ Now sin that makes us cross eyed and to look a squint which is the greatest deformity that can be in the body I am sure 't is in the Soul God abhors a professor that keeps any sin in his heart that looks cross-eyed one eye to the World and the other eye to God 16. Ezek. 25. O Friends consider this cast out your sin whatever it is else all your prayers profession good words good works will come to nothing all your fair shews of being religious will come to nothing Christ will not own you for beautiful Christ will not have his spouse to wear black patches in her face I mean the black spots of sin Hear what Counsel is given to the Church 45. Psalm 10. i. e. forget and forsake for the sake of Christ all that is dear to thee in this World look only to Christ and the reason v. 11. this is another sad effect of this sin 't will make us ugly in the eyes of Christ 5. This sin will by degrees steal away our hearts from Christ as 't will take away our beauty that Christ will not love us so 't will take away our hearts from Christ that we shall not love him How can we love Christ and Sin both together the more we look towards sin the less we shall look towards Christ Judas loved sin and therefore betrayed Christ Pilate loved sin therefore condemned Christ the Thief on the Cross loved sin and therefore he scoffed at Christ there also and if any of us love any sin it will make us hate Christ as the Jews did and flye away from Christ and forsake him as his Disciples did O Brethren consider what a dreadfull thing 't is not to love Christ 1 Cor. 16. 22. all the curses in the Bible are comprehended under those two words therefore tremble at it to think what it is to love sin 't is a worthy speech of Akempis l. 2. c. 7. de imit Christi oportet dilectum pro dilecto relinquere quia Jesus vult solus super omnia amari He that will love Christ must have no beloved sin 6. This sin will at last fill the Soul with horror O sinner thou delightest in this sin now but one day it will prove a Devil to thee now it flatters thee then 't will affright thee now thou runnest after it one day thou shalt run from it and yet shall never be able to get rid of it Judas he first ran after his sin when he went to the High-Priests to betray Christ O but afterwards he would fain have run away from that sin but could not you sinners that cannot endure now to hear others cry out against your sins shall one day cry out against your sins your selves you that are angry with Ministers now for crying out O ye Drunkards upon your death beds you will cry out O my Drunkenness my Drunkenness you that are angry with Ministers now for crying out O ye Swearers upon your death beds you will cry out O my Swearing my Blaspheming of the Name of God you that are angry with Ministers now for crying out O ye covetous Worldly minded men upon your death beds will cry out O my covetousness O my Worldly mindedness you shall see what this sin will do to you at last 20. Job 11 12 13 14. v. O who would entertain a sin that will bring such an Hell into his Soul at last And now sinners consider these sad effects of this your own sin how it will take away all your strength make all your Religion odious to God poyson all your pleasures and comforts rob you of all your beauty steal away your hearts from Christ and bring Hell into your Souls at last and will you run all these hazards rather than part with it all that I can say more is sure you have a very great love to it A Seventh Motive is this 7. Consider the blessings and the benefits that will accrue to you upon the casting out of this sin these benefits are very many and very great I will only touch upon some 1. Now may you truly rejoyce and be merry and you had never cause before in all your life to be merry 15. Luk. 32. 't is meet to be merry before when sin lived in thee thy Soul was dead now sin is dead and thy Soul liveth nay more mark it 't is not the prodigal but his Father that saith so O poor Soul thou may'st be sad no more for God himself will come now and be merry with thee O what an harvest what a plentiful crop of joy shall that Soul reap that hath weeded out this sin out of his heart Assure thy self that there is a work of conversion wrought in thee when thou hast cast out this sin Now art thou the Child of God before while thou kept this sin
the Devil was thy Father now thou mayst call God thy Father will not this make a man merry the Saints are described in Scripture with harps in their hands and singing 14. Rev. 2 3 4 5. to note the joy and comfort of that Soul that is freed from sin that day that Haman was hanged proved a joyfull day and a day of gladness to all the Jews O that day that any of us hath killed this sin will prove the most joyfull day that ever we had in our lives the upright are commanded to rejoyce 32. Psal 11. 2. Now is the match fully concluded between Christ and thy Soul now are the writings signed and sealed now O poor Soul art thou made the Spouse of Christ an Heir of Heaven and all that thou hast to be troubled for is only this as Austin said of himself Nimis serò te amavi Domine that thou hast stood out so long before thou wouldst yield to Christ know this that Christ is thine and Heaven shall be thine thou hast parted with a sin and thou hast found a Saviour formerly sin and you were all one now Christ and you are all one 17. John 20 21. Brethren this is both an unspeakable Mystery and also an unspeakable Mercy for a poor Soul to be united to Christ O if sinners knew this they would never keep a sin more in their hearts 3. Now can the Devil do you no more mischief the Devil may roar and tear and fret and fume but he can do that Soul no harm that is united to Christ O what an happiness is this to be freed from the power of the Devil when a man hath cast out his own Iniquity then is the Devils Castle demolisht and his main engine broken to pieces 10. Luk. 17 18. Obedience to the Gospel that curbs the power of the Devil obey Christ and the Devil can never hurt you After Paul had commended the Romans obedience to the Gospel 16. Rom. 19. he adds verse 20. the God of peace shall tread Satan under your feet shortly cast out this sin and you cast out the Devil trample upon this sin and you trample upon the very neck of the Devil 4. Now you may trample upon all the miseries and afflictions and troubles and crosses of this life such Nightingals may sing with thorns at their Breasts Upright Noah is safe and secure when all the World is in a deluge the Mariners found a calm Sea assoon as they cast Jonah over board the Army of Israel quickly routed the men of Ai after they had stoned Achan to death A pure Conscience like the Town Clerk of Ephesus quickly appeaseth a multitude of distractions and discontents in the Soul in the midst of outward dangers and calamities Assoon as Judas was gone out of their Company Christ and his Disciples sung an Hymn O poor Soul whoever thou art that hast bid thy sin farewell thou mayest then also bid all sorrow farewell 5. Job 19 20 21 22 23 24. as a Father takes out the sting out of a Snake or Adder and then gives it to his little Child to play with it so when sin is purged out then all the afflictions our Heavenly Father sends us are like Adders without sting or poyson he knows they will not nor cannot hurt us we may then play with them 9. Gen. 12 13 14. Observe it God makes a Bow the sign of his Covenant O but that is rather a sign of anger no 't is a Bow without an Arrow so are all the miseries of the People of God in this World like the Rain-bow 't is a Bow without an Arrow there is no anger nor wrath in God against them 5. Now are you fit for death and now may you triumph over death cast out this sin and then cry O Death where is thy sting This is the work and business that will chear up your spirits upon your Death-beds this will make you look merrily upon your Friends that come to you merrily upon the World you are leaving merrily upon Death with whom you are to wrestle and merrily upon Christ to whom you are going O will a Soul say then I would not have this sin in me now for a thousand Worlds though once I was loath to part with it and could be hardly persuaded to it When a man hath paid all his debts if the Serjeant or Officer come and knock at his door he will bid him come in and bid him welcome so a Saint whose bonds are all cancelled by the merits of Christ and whose sins are all purged out by the blood of Christ when Death comes and knocks at the door of his earthly Tabernacle come in Death saith he thou art welcome thou art very wellcome to me I desire to be dissolved and to be with Christ Now put these things together would you have Christ to embrace you the Devil to be afraid of you all afflictions to work good for you would you live merrily dye comfortably then cast out this your own Iniquity 8. Another Motive is this Consider how many loud calls you have to leave this sin I will be brief 1. The voice of the word 18. Jer. 31. 1 Cor. 5. 7. 12. Heb. 1. what should I add more 't is the voice of the whole Bible calling upon us to out with sin This is the whole design of God in the whole Bible it consists of four parts First precepts commanding us to leave sin Secondly presidents or examples to teach us to abhor sin Thirdly threatnings to affright us from sin Fourthly promises to allure us and persuade us from our sins if you leave not this sin you cross the whole design of God in the Scriptures so that Brethren either part with your sins or fling away your Bibles 2. The voice of the rod Mic. 6. 9. and what doth the rod say see verse 13. O Brethren remember all the judgments of God upon your Persons Families Relations Goods Names Estates remember this I say that every rod calls for Repentance cast out your Iniquities 36. Job 8 9 10. 3. The voice of the blood of Christ Christ's blood hath a voice 't is a speaking blood 12. Heb. 24. Abels blood that cryed for vengeance Christ's blood that calls for Repentance Methinks sinners you may hear the blood of Christ speaking thus to you O do not trample me under your feet O do not make me as water spilt upon the ground good for nothing O do not leave me as a witness against you at the last day if you sin against me you must needs perish if you reject me there is nothing else can help you Brethren this is the very Speech and Language of the blood of Christ to you 10. Heb. 26 29. Now put these things together and remember that God hath spoken to you you have been often enough called upon O do not sin against the word of God that 's a saving word O do not sin against the rod of God that
's an instructing rod but above all do not sin against the blood of Christ that 's an healing blood if you sin against this blood God hath not a more precious soveraign balme in all his Gilead for your Souls and mind this that sinning against the blood of Christ will cost you dear at the day of judgment the Saints they have this blood at a cheap rate and it doth them good but sinners must pay dear for it to all Eternity 9. Another Motive is this Consider your profession and there is enough in this were there no other argument to persuade you against this sin The Apostle urgeth this same argument to the Ephesians 5. Eph. 3. this becometh not your profession so may we say here to willful sinners O these evil courses become not your profession when Alexander was persuaded to run at the Olympick games made this answer Vellem si non essem Alexander when Scipio was proffered an Harlot answered vellem si non essem Imperator so do you answer all temptations to sin Christianus sum committere non possum let others do as they please thou art engaged to Christ thy profession will aggrevate thy sin the more Consider some principal parts of thy Christian profession they are all arguments against this sin 1. Look back to thy Baptisme there thou hast promised and also sworn to Christ to forsake sin and hast thou an own sin a dear sin that thou keepest thou art a forsworn wretch Baptisme is a seal of the Covenant between God and thee now thou must either deny sin or deny thy hand and seal to Christ Tell me sinner wert thou Baptized or no if yea and what livest thou in a known willfull sin out upon thee thou shalt be far worse tormented in Hell than Heathens 2. Look upon thy prayers how often hast thou prayed against sin and what dost thou live in sin O abominable Prayers thou shalt be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of thine own mouth will Christ condemn thee Do not say thou hopest to go to Heaven for thy good prayers nay thou shalt to Hell for them 3. Look upon thy promises speak truly when thou wert sick didst thou not promise if God would but spare thy life thou wouldst become a new man when thou wert in trouble didst thou not promise God to leave thy sin if he would help thee out Is not all this true and what art thou the same man still take heed of breach of promise with God God will not be mocked 66. Psalm 13 14. an honest man will be as good as his word O this is to make Religion odious and thy profession a mere stalking horse to thy lusts 4. Look on thy coming to the Sacrament of the Lords Supper Didst thou not come to the Lords Table with an intent to leave sin if thou didst why dost thou not leave it if not thou art a most base dissembling Hypocrite in the sight of God thou hast profaned that Holy Ordinance and the blood of Christ will be required at thy hands In a word if thou leave not this sin better thou hadst never heard of a Sacrament better thou hadst never promised Repentance better thou hadst never prayed at all better thou hadst never been baptized yea ten thousand times better thou hadst never been born or that God had taken thee out of thy Mothers belly and sent thee to Hell the first moment of thy life O sirs consider seriously in what a sad condition you are in the very Heathens will condemn thee and the Devil that tempted thee will cry out shame upon thee in Hell. 'T is a most horrid taking of God's name in vain to make an outward profession and yet live in sin thy very prayers and Holy duties will bring greater damnation upon thee than the sins of Sodom and Gomorrah upon them 10. Another Motive is this Consider what great things thou hast to loose 19. Acts 24 25 26 27 28. O how did Demetrius his argument prevail with them to cry up their Diana viz. the loss that they were like to sustain by it O consider the loss you are like to sustain by keeping this Diana this your own Iniquity let this prevail with you to cast it out O sinners you are undone you are undone to all Eternity unless you cast out this sin Consider these two things 1. The things themselves you shall loose by keeping of this sin they are great things things of great price and great value 1. The Favour of God the smiles of his fatherly countenance sin that draws a cloud before the face of God hence is that expression 90. Psalm 7 8. O what comfort can that man have in his life that wants the favour of God the smiles of his countenance a frown from God is like Hell it self 2. The protection of God when we are out of God's ways we are out of God's protection 91. Ps 11. every Saint while he walks in God's ways hath a sure life-guard of Heavenly Angels 34. Ps 7. O this is a blessed condition O who would loose this blessing for the commission of a sin O go not out of the path that leads to Heaven there is safety in a sinfull way thou art left alone there God and his Angels leave thee A Woman that was a professor went to a stage play and there the Devil entred into her when one askt the Devil how he durst enter into such a one he answered I found her in my way O consider of this loss of God's protection 3. Our assurance Tho' the commission of sin may not blot a Saints name out of the book of life yet 't will blot and blur his evidences for Heaven and without this assurance we can have no comfort and while we live in any sin we can have no assurance O sin will make us live in a doubting and despairing condition Sirs if you know not what you loose by sin in loosing assurance you shall-know it upon your Death-beds O what a sad thing will it be to dye without assurance then all your Friends all your Lands all your bags of money will do you no good nothing but assurance is a cordial against death 4. But greater things yet are lost if thou part not with this sin thou shalt loose thy part in Christ thy place in Paradise thy Mansion in Heaven sin will keep thee from God and from Eternal Happiness O sinner if thou wilt enjoy all these things then thou must part with this sin let others that have no hopes in the other World let all those that have nothing to loose keep their sins do not thou for a sin venture the loss of all together 2. Consider the loss 't is an irreparable loss a loss that all the pleasures of sin cannot make thee amends for this is a loss will utterly undo thee This very thing made Holy Anselem say that he had rather be thrust into Hell without sin than go to Heaven with sin
for 't is not Hell it self can make a man miserable but 't is sin that makes Hell a place of misery were there no sin in Hell there should be no sorrow in Hell. O consider then what a loss 't will be to you to keep sin 't will make you more miserable than Hell it self can you do not only loose a worldly estate by the first death but sin will bring a second death upon you also whereby you shall loose all the Joys Glories and Happiness of Heaven to all Eternity 11. Another Motive is this It is an unquestionable truth on all hands never any body in the World unless out of his wits did ever deny this that we must cast out sin O sinner thou with whom God is pleading this day in this Sermon and hath been pleading all along in the handling of this text thou dost acknowledge the truth of this why then dost thou not practise 14. Rom. 22. latter part when thou sayest one thing this sin must out and dost another thing keep this sin in thy heart still thou condemnest thy self thine own Conscience will draw up a bill of Indictment against thee at the last day take heed of that so likewise all others acknowledge this truth As for other Doctrines most of them have been and are called in Question by Hereticks This he said in respect of the place where he Preached these Sermons but never any Questioned the truth of this were this Church now full of Papists Socinians Arminians Brownists Anabaptists Millenarians Quakers and all other Hereticks in the World I am persuaded we should all agree in this that every man ought to keep himself from his own Iniquity O then sinner this Argument will leave thee inexcusable at the day of Judgment all the World and thine own Conscience will condemn thee for not casting out this sin 12. Another Motive is this This is the power of Godliness the power of Religion all your Religion besides is but a form of Godliness We will a little alter the Apostles words 1 Cor. 15. 14 17. we may say here if you be yet living in this sin and this sin living in you then is not Christ risen from the dead i. e. as to you Christ is no better than a dead Christ Christ is not raised to life in your Souls and if Christ be not risen in your hearts your faith is vain if you be yet in your sins all our Preaching is vain also Brethren if you will not part with this sin all our Preaching will be in vain to you As some Quakers lately turned cast this in my teeth that they got no good by hearing of me why Brethren do I or did I ever promise any man Salvation for hearing of Sermons nay I tell you more if you do not reform and practise this truth you will never get good by Sermonâ— as long as you live never talk of Religion never comfort your selves with sheltring your selves under this Sect or that Sect this persuasion or that persuasion till you have cast out this sin you have no Religion at all in you Religio vox vivenda non audienda There be many will give Christ the bare hearing of truths but Christ calls for doing as well as hearing for living as well as learning Christ when at the day of Judgment he shall keep his great Assizes he will proceed there as in these Courts here every sinner must hold up his hand at that bar Christ will examine our hands as well as our hearts our actions as well as our affections 24. Ps 3 4. Christ will have works as well as words O Brethren set upon this work do not content your selves with a form of Godliness O let not these Sermons rise up in Judgment against you at the last day therefore I will conclude this Sermon with the words of our Saviour Christ wherewith he concluded his Sermon on the Mount 7. Mat. 24 25 26 27. 2. Means and Directions And first of the Means But before I prescribe or set down the several receipts or antidotes that may serve as a counter-poyson against this sin it will be necessary to put one Question to you and that is this are you willing to part with this sin if you be but willing I dare warrant you a cure but if you be not willing all the Ministers in the World may Preach out their lungs in vain to you But perhaps some of you will say this is a strange Question why do you put such a Question to us what do you think of us do you look upon us as mere Hypocrites do you think we are not willing Hear me and I will shew you as strange a Question as this that our Saviour put to a man 5. John 6. This is a very strange Question if you consider three particulars 1. The sickness of this man it was a Palsie a sickness that makes a man's life both a burden to himself and to all that are about him now to ask such a man or indeed to ask any man that is sick whether he would be healed were one would think a strange Question 2. The length of his sickness Eight and Thirty Years one would think a man that hath lien bed-rid so long should be so weary of his disease that he need not be asked this Question wilt thou be made whole 3. The place where he lay at the Pool of Bethesda the place of cure he came or was brought thither on purpose to be cured why then doth our Saviour ask him this Question whether he would be made whole Brethren here is enough in these three particulars to make you to wonder at the Question yet consider 't is our Saviour Christ puts the Question and surely there is more in it than we can see at first sight for Christ the wisdom of the Father would not put forth an unnecessary or unprofitable Question and therefore there are divers expositions of it I will name and only name some 1. Wilt thou be made whole i. e. wilt thou use the means to be made whole many love the cure that hate the means every body loves health few love Physick 2. While this man lay sick he was an object of pity and charity and might get much alms if he were whole he might loose them the Question is wilt thou be made whole that is art willing to loose what thou gettest by thy sickness to be made sound 3. He had been sick so long that now his sickness was grown to be almost a second nature to him and it did not trouble him so much as at the first he had forgot the price of his health so that the Question is wilt thou that hast layen so long sick be made whole I will name no more Now to apply this to our present purpose there is every one of you hath one sin or other that is your particular sin or sickness of your Soul and you have lien under the power of this
sin many a year some Thirty some Forty or Fifty or Sixty or Eighty years nay more you come to these waters the Ordinances you lye at Bethesda under the means of grace as if you desired to be rid of sin yet still the Question is will you be made whole will you part with this Iniquity I know you will all answer yes you are willing to part with sin O but still the Question is will you be healed 1. Do you love the means are you willing to make use of such means as the Lord prescribes you in his word for the good of your Souls can your hearts answer to this Question whatever the Lord bids us do we will do it like setting Dogs that hunt eagerly to catch the fowls but will rather starve than eat any of them so many hunt after Sermons but not do them Do you endeavour to practise all the Sermons that you hear if you hear Sermons but do not practise them 't is a sign you are loath to part with your sins 2. Are you willing to forego whatever pleasure or profit or advantage sin brings in to you that you may be healed of it O can your hearts answer to this Question there be many that say they hate sin yet love the pleasure profit and wages of sin Brethren if you love not the meat why do you eat of the broth if men love not hanging why do they love stealing do as Zacheus did 19. Luk. 8. if you would turn sin out of doors turn all its lumber out of doors too 3. Have not custom in sin made you unwilling to part with sin have you not lived so long in sin that you do not know now how to live without it have you not forgot the price of Salvation and the worth of your Souls O you that have been sinners so many years you that are Swearers of Fourscore years standing are you willing to leave your Swearing you that are Drunkards of Threescore years standing are you willing to leave your drinking you that have been covetous worldly minded Persons griping Usurers biting Landlords that have used the trick of cozening many years will you be made whole can you part with your old companions can you come out of Sodom and never look back can you cross the Red-Sea and not smell the Garlikes and Onions of Egypt on the other side can you or are you willing for the love of your Souls to do whatever Christ bids you and forego what ever Christ would have you why Brethren if this be your resolution then hearken and I will lay you down such means be your sin what it will I 'll warrant you a thorough cure I have already in the doctrinal part laid down nine several remedies or receipts against this sin which if you would but make use of might work the cure but least you may have forgot them I will add a few more and lay them down before you as plainly and as practically as I can so that if after all this you still retain your own Iniquities and go to Hell you shall thank your selves for it 1. The first is a very plain and easie receipt and so shall all the rest be O sinner thou hast that within thee that will cure thee As we say to some sick Persons what need you send to the Apothecaries you have herbs enough in your own gardens to cure you so here I say sinners you have that which can cure you in your own breasts Quest But you will say I pray what is that I Answer thus Friends what do you think of Judas and what do you think of Herod and what do you think of Pontius Pilate I know what you will say you will say thus why if we had been in their cases we would not have done as they did if we had been in Judasses place we would not have betrayed Christ in Herods place we would not have mocked Christ in Pilates place we would not have condemned Christ well I ask you further what do you think of such and such Neighbours of yours why I know what you will say you wonder that such a one is such a Drunkard another such a Swearer c. you wonder that they do not leave their ill courses you wonder that they do not look after their Souls more and Eternity Again I ask you further what do you think of Sermons I know what you will say here also why if we did but practise what we hear we might do well well then is this your verdict is this your judgment this comes out of your own breasts do as you say and you may cure your selves you say were you in Judasses place you would not have done as he did why then have a care you do not as ill as Judas or worse than Judas you wonder at your neighbours that they are no better why wonder at your selves that you are no better you say all the good that comes by Sermons is practise why then if you would get good by hearing Sermons follow your own directions Do not give away all your counsel to others and take none your selves Our Saviour reproves this very thing in the Scribes and Pharisees 23. Mat. 29 30. so say you if we had lived in our Fore-fathers days we would have been better than they O be as good now as you think you would have been then you that are able to prescribe to others why do you not prescribe to your selves you that are such rare Physicians in other mens distempers take heed that you prove not very fools in your own case alas sinner all the World cannot do thee good if thou art an enemy to thy self well sinner here is thy case thou wouldst feign go to Heaven that 's thy desire thy very reason as 't is inlightned by the word tells thee then thou must leave thine own Iniquity now if thou wilt not follow the best counsel of thine own heart who can help thee thou speakest against others that live in sin and art angry with them because they will not reform O be not like to some Parents that will beat their Children for swearing and yet swear themselves or like some Magistrates that will punish drunkards and yet be drunk themselves so that this is the first means improve what thou hast in thine own breast of reason or counsel or judgment Many Persons can give such counsel to others that if they would but follow it themselves would prove rare Christians 2. A second means to help out with this sin our own Iniquity is this go to the Scriptures Gods Pharmacothoea his closet of receipts and see what particular receipt thou canst find there against thy particular sin the Scriptures doth not only give us general rules and directions for our whole lives but also particular directions in particular cases and peculiar remedies against particular sins to instance in a few is any man inclined to the sin of Fornication the Scripture hath a
particular receipt for that 1 Cor. 7. 9. Is any man given to stealing the Scripture hath a particular receipt for that 4. Eph. 28. Is covetousness thy sin a receipt 19. Mat. 21. another 119. Ps 36. Dost thou distrust God's providence our Saviours receipt 12 Luk. 24 31. is pride thy sin 11. Mat. 29. Thus Brethren if you will but search the Scriptures you shall find receipts for your particular sins and do what the Scripture bids you do and you shall find a cure wrought Physicians they ask this Question How come People to dye that have so much sage in their Gardens may we not much more ask this Question How come People to perish so many Souls to go to Hell that have Bibles in their hands and Bibles in their houses and Bibles continually by them O Brethren make use of this excellent book this is Heavens dispensatory here is a salve for every sore here are the waters of life the wells of Salvation for poor perishing sinners 3. Have an eye to the promises of God in Scripture these will stir up our hearts to fight with our sins I will allude to that story of David 1 Sam. 17. 25 26 32. so say I to you thus and thus shall it be done to the man that casts out his own Iniquity his name shall be enrolled in the Book of Life his portion shall be in Heaven he shall be called the Friend of God shall be made a Co-heir with Christ O Brethren would not all this stir up a man's spirits and make his fingers itch to be dealing with this Goliah like sin his own Iniquity take the summ of all the promises in that one Text 3. Rev. 21. how many men have ventured their lives in battel only in hope to be Knighted the victorious Saint shall be crowned that 's more shall be crowned with glory that 's more shall be crowned with an Eternal weight of glory that 's more yet here is the very strength of the Apostles argument 1 Cor. 9. 25. latter part Is an earthly Crown that last but for a while so forcible a means to make a man run labour strive fight for it O how much more than an incorruptible Now sirs here 's your choice overcome this sin and you shall at death ride victoriously to Heaven triumphing not only over this sin but over every sin and not only over every sin but over all your spiritual enemies the Devil Death Hell and all the powers of it Otherwise if you live as slaves to this sin all your days at Death the Devil will ride in triumph over you dragging your miserable Caitiffe Souls to Hell to be tormented to all Eternity 4. If any man would cast out his Iniquity he must also cast off the World and therefore know this for a truth that that man that either loves or fears the World will never cast off sin It was a sad judgment upon Corah Dathan and Abiram that the earth swallowed them up 16. Numb 32. and thus it is with many now the earth swallows them quite up the World takes up all their time that they cannot mind the everlasting concernments of their Souls if you put earth upon fire the earth will put out the fire so if there be any spark of Fire or Heavenly zeal kindled in any Soul to the destroying of sin by the word presently comes in the World and quencheth it the love of the World makes many with Demas forsake Christ and embrace sin and the fear of the World makes many with Pilate kill Christ and save this Barabbas this Soul murdering sin alive O Friends if you would renounce sin you must renounce the World also the Apostle tells us that they that mind earthly things are enemies to the Cross of Christ 5. Take not up a profession of Religion at large but enter into a more strict way of holiness 'T is the Devil that hath taught men this damnable art of being professors at large that is to profess Christ and serve sin 't is not enough for a man to have a smack of Religion no if ever we would be free from this sin from the power of it we must be Christians in good earnest Those Birds that fly abroad tho' some of them can sing well yet 't is but their wild notes but the Birds that are kept up in cages these learn to warble out pleasant tunes A profession at large will never make a man leave his wild notes 2. Rom. 28 29. O do not content your selves only with being Baptized with hearing Sermons receiving the Sacrament saying over your â—…ers living honestly all this is only a proâ—…n at large and will never kill the power of sin but learn the power of Godliness get a true Faith in Christ a true love to Christ a care to please him be much in Communion with God be much in searching your hearts in humbling your selves for sin in bewailing your weakness in striving against lusts in denying your selves c. this is the way to kill sin 6. Avoid the company of the wicked those that live under the power of sin wicked men are sins panders and decoys to draw others into the net Many a man I am persuaded had not lived in such or such sins had they not lived in sinfull companies what Solomon saith of the angry man that may we say of the wicked man 22. Prov. 24 25. 't is a common Proverb he that lives with a lame man will learn to limp How soon did good Joseph learn to swear when he came into wicked Pharaohs company and therefore as you would avoid the sin avoid the sinner we read in Scripture how wicked men have often fared the better for the Godly but never that the Godly fared the better for the company of the wicked but rather the worse I have read of the Lacedemonians that they would never suffer a stranger to be with them above the space of 3 days for fear of Infection and Corruption with their evil manners O we should be as carefull of having such for our companions that are strangers to God and the power of Godliness 't is impossible for that man to keep sin under his power who keeps company with those that are under the power of sin 119. Psal 115. 't is a very hard matter to keep company with the wicked and to keep the commandments of God both together 7. And lastly be much in Soul sanctifying meditations when the stream or river that watered a Medow is turned another way that ground will in time grow barren again Brethren our thoughts and meditations are like streams and rivers to Meadows do make us fruitfull in those things that we meditate on if we mind only wickedness 't will make us fruitfull in wickedness now turn the stream and sin you shall see will dry up apace O meditate much on the great things of Eternity this will take of your appetite from sin I have read a story of a