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
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
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
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
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
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
consider these particulars 1. One sin may damn our Souls as well as one wound may kill our bodies 't is not enough for a man to say I shall never dye for I come not at the fire and therefore cannot be burned I come not at the water and therefore cannot be drowned I look to every thing that I eat or drink and therefore cannot be poysoned I am temperate and therefore cannot be surfeited c. O but for all this care there are other ways to take away this man's life just so is it here no man may say I shall not be damned for I am no Swearer Drunkard Coz'ner Adulterer Fornicator Covetous Prodigal Malicious Person well thou hast kept thy self from all these sins and many more but hast thou no sin in thy heart if there be but one sin that may cost thee thy Soul What our Saviour said of the state of the damned in Hell may be truly said of the state of unregeneracy which is the state of Damnation 12. Luke 59. so thou canst not come out of this state of unregeneracy till thou hast parted with thy very last sin As no man can take a legal possession of an house as long as there is any body of the contrary part in the house so Christ will not take possession of thy Soul till every sin be out no sin which is of the contrary side to Christ must be there therefore the Scripture tenders mercy to us only on these terms if we turn from every sin 18. Ezek. 21 27 28. v. 2. We must part from all those sins for which Christ payed the price and satisfyed God the Father Now Christ he satisfyed for all our sins when Christ laid down his life he laid down a sufficient price for every sin now then surely we ought not to live in any sin for which Christ dyed O Brethren what had become of you and I and all the World if Christ had satisfyed the Justice of God for all but one sin Think of this whenever you think of keeping any one sin in your hearts 3. If ever you out-live this one sin you must repent of it at last and why not better at first and if you do repent of it 't will be a But to your credit and a blemish to your good name 1 Kings 15. 5. O you see what a great blemish that was to that good man David 4. Lastly Though you do repent of it yet it will be a burden and trouble to you as long as you live your eye-sins saith one will prove your eye-sores and your heart-sins will prove your heart-sores 13. Job 26. No question but those were some sins that Job delighted much in when he was young and they were a great trouble to him when he was old O remember this you that are young the wounds or bruises that some have received when young they have felt the pain of them in old age so here c. O you know not how many years hence you may smart for those sins you delight in now 2. Our hearts will deceive us again by telling us that they are against this sin they loath hate it and abhor it when as they do not use any endeavour to get rid of it Thus I have heard Swearers when they have been reproved for Swearing presently say O God forgive me for it 't is a base trick that I have got but I cannot leave it I do not at all approve of it Thus I have heard Drunkards speak against Drunkenness O they do not love it 't is a beastly filthy sin but they cannot help it now and then company will draw them in O Friends see plainly how your hearts deceive you you say you do not love such or such a sin why then do you live in it if you hate it why do you not use all means to destroy it if you hate any of your Neighbours they shall be sure to know it by one ill turn or other you will do them why deal you not thus with your sin you say you hate say as Abishai to David shall not Shimei dye do as Sarah when she was angry with her maid Hagar presently out of doors with the Bond-woman and her Child if you be really angry with sin if you hate it indeed you will out with it but if you will still keep it in your hearts 't is a sign sin and your hearts are very well agreed your hearts do but deceive you all this while 3. Another deceit of the heart is this 't will set a man to duties as to prayer ay and that to pray against this particular sin to hear Sermons ay and to hear this sin reproved and to perform all other duties and make a great stir as if this sin were presently to be sentenced to banishment and yet all this while keep this sin close and not let it go like David he raised an Army against Absalom to fight with him sends his Army into the Field but when it comes to the upshot then Joab and the Soldiers must be commanded not to touch the young man Absalom O deal kindly with Absalom for my sake O do not kill Absalom if it were so what need David send an Army against him Brethren you are all here in the presence of God you attend on his Ordinances wherefore come you hither if not to fight against sin your beloved sins O if you let this sin live and pray and read and hear the word c. your hearts do but deceive you all this while To what purpose are all your duties if sin be safe still 1 James 21 22. to hear Sermons and keep your sins is to deceive your selves so to pray against sin and to practice sin is to deceive your selves 4. Another deceit of the heart is this when the heart complies with sin only a man doth not commit the sin i. e. the outward Act of it O but he loves it he likes it he approves of it Now many a man's heart deceives him in this particular he thinks he is rid of the sin because he doth not actually commit it O this is a great deceit And therefore know this though a man may have no hand in it as we say yet if he hath an heart in it 't is enough to make him guilty before God we have an example of this in Saul he had no hand in Stephens death he did not cast a stone at him he was only a looker on O but he lik't it very well he consented to it that was enough Acts 22. 20. God looks to the heart feels which way the pulse beats a man may never have killed a man in his life yet he may be a murderer in his heart he may wish his enemies death and so a man may never be drunk and yet a drunkard if he love to see others drunk if that be his sport and delight As we call a man a hatter that never made an hat in all his life
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
'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