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
is it peace Jehu But what said he What peace so long as there are so many Whoredoms so O poor Soul what peace canst thou expect so long as sin is in thee Sin hardens thy heart and makes it like the stony ground and what good can the Word or the Ordinances do on the stony ground You know what hindred Herod that he received no good at all by John Baptist Preaching O he had an Herodias in his heart the Text tells us that he heard John gladly and did many things O but Herodias spoiled all had it not been for that one sin which Herod would not part withal he might have been a sincere convert for ought we know This sin will drive the word out of our hearts as fast as it is set home upon our hearts it will keep the Soul lean and ill favoured without any comfort under the fattest Ordinances But this I speak only by way of concession I am to speak to true sincere hearted Nathaniels that keep no sin in their hearts or desire and endeavour to be rid of every sin name any sin to them they cannot say they have any love to it and these Persons they complain that they feel not the influences of the Ordinances upon their Souls they feel not the power and comfort of them to these 2. Two words of caution 1. Take heed that this be not false examin the case well perhaps you may speak without your books there be many complain of this who yet have no reason to complain they think they are never the better for the Ordinances when indeed they are much the better Now that you may state the Question aright consider these two things 1. What are the influences of the Ordinances for answer to this there is a four-fold influence that the Ordinances have c. 1. A pricking wounding influence 't is such an influence as makes a man sensible of his condition every man by nature hath a spiritual kind of lethargie such a Disease in his Soul as the num-palsie is to the Body he is quite sottish and sensless hath not so much as the understanding of a bruit to know whether it be well or ill with him knows not whether he belong to Christ or the Devil is not sensible that he is in danger of Hell. Now this is the first power and influence of the Ordinances to bring a man to his right senses to make him understand his condition 2. Acts 37. here the word reacht to the quick before they were not sensible of what they had done O Brethren there be many that never felt this pricking wounding power of the Ordinances never yet were made sensible of their conditions that think all is well with them and hope to be saved as well as the best O if once they were but pricked to the heart how would they roar and cry out how would they be started at it to see the misery they are in 2. An humbling influence when a man is sensible of his lost condition then he begins to be humble he will never be humble till now poverty will bring a man upon his knees O then what will such a conviction as this is do when a man sees that he is ready to drop into Hell that he must endure the wrath of God to all Eternity O this makes the Soul humble and pliable before God the man now is like melted wax God may work him how he pleaseth command what he will he is ready to obey 9. Acts 6. 3. A strengthning influence after the word hath weakened the power of sin in a man then it strengthens the Soul with grace as Physicians when they have throughly purged their Sick man and so made him weak then they give him strengthning meats so the word conveys Faith and Hope and other strengthning graces into the Soul so 't is said of Paul after his Humiliation 9. Acts 22. and so he prays for the Ephesians in the 3. Eph. 16. Now this strength the word conveys to the Soul from the spirit of Christ to inable him against sin and all other oppositions whatever to an holy life 1. Colos 10 11. 4. A comforting influence this is the highest of all when a Soul is comforted under the Ordinances and is filled with joy and delight and abundance of satisfaction 2. Cant. 3 4. now is the Soul as it were in Christ's Banqueting House or House of Wine i. e. the Soul rejoyceth and is glad of the presence of Christ like John Baptist in Elizabeths Womb leaps and skips for joy Thus it is with many a Soul under the power and influences of the Ordinances as those converts 2. Acts 37. there 's pricking but what follows read the 46. verse and you will see 2. Consider and examine your selves whether you have felt none of these influences under the Ordinances perhaps you have not felt the comforting influence O do not say therefore that there is no influence perhaps you find little or no strength yet say not 't is in vain the means of grace are in vain to my Soul have the word humbled you have it pricked your hearts and made you sick of sin and sensible in what a lost condition you are in by nature bless God for that and wait still on him in the ways of his Ordinances you shall find comfort at last you must not expect to come to the highest pitch presently as our Quakers do assoon as any turns Quaker presently he is full of joy and comfort as his heart can wish suspect such a thing as not the work of God God will have us throughly humbled before comfort comes in Naaman was bid go into Jordan seven times and wash now if Naaman had after the first or second washing come out of Jordan and finding himself not cleansed left the waters and said there was no vertue in them would you not say the fault was his own Our Saviour Christ will teach us the true way to comfort i. e. true comfort indeed 5. Mat. 4. be content to mourn and be humbled a while and wait still on God to perfect his work in you 2. Take heed that this be not true O 't is a sad thing to be under the Ordinances and never the better for them and therefore labour for these influences when you are sensible of the want of them means 1. Go not out in your own strength think not that you of your selves are able to pray or read or hear with profit O you must go out of your selves get Christ along with you 21. John 3 4 5 6. take Christ along with you go forth in his strength and not in your own strength the want of this may be a means of your miscarriage 2. Look out beyond all Duties and Ordinances do not rest satisfyed when you have Prayed or heard a Sermon or received a Sacrament let not that be all your Religion only to do these things but look further the Ordinances are but means
3 4 5 6. if the leaving of some sins or the hating of some sins would make a man a Saint all the World would be Saints 2. When the Scripture gives us the Character of a true Saint it doth not describe him by leaving of such or such particular sins but by forsaking sin in the general 1. Job 1. he eschewed evil i. e. he avoided every sin so repentance is a turning from every sin 26. Acts 18. every sin is darkness now if a man turn from every sin but one yet he cannot be said to turn from darkness because that sin is darkness take a piece of cloath that hath twenty spots of dirt and wash away nineteen of them yet you cannot say that cloath is clean why because there is a spot of dirt in it no more can you say that man is a Saint that reforms many things if he live but in one sin 3. Those that have reformed many sins yet they must repent of the rest and turn from theâ—… too if they hope ever to find mercy Christ will never own us while we do own the least Iniquity Observe but the Message of Christ sends to the Church of Pergamus 2. Rev. 12 13. why was not all this well but mark further 14 15. O but you will say this is not so great a matter as long as she had so many good things in her therefore hear what Christ saith to her verse 16. O saith Christ all this will not do unless thou repent of this sin also so Beloved say I to you you that have left many sins that formerly you were guilty off all this will not do unless you leave every sin should a man that is a Swearer come and tell me he was formerly a Drunkard but he hath left that a Lyar but he hath left that a despiser of Ordinances but now he frequents them and many more O but hast thou left thy Swearing too else all is nothing look once more into your hearts is there any sin behind repent of that turn that out also else all is to no purpose 2. You say you have reformed your selves in many things and have left many sins let us a little examine this reformation 't is to be feared 't is no sound true reformation look to the bottom and you will find it very dirty there and the reason is this because he that truly hates one sin will upon the same account hate every sin true reformation routs out every sin Now there be two Questions that will resolve this case Question 1. What are the sins thou art reformed from Answer truly to this Question 1. Are they not only some small petty sins that thou never madest any great matter of thou never tookest any great delight in but still retainest thy great and best beloved and delightful sins This is to do just like Saul 1 Sam. 15. 3. God bids him destroy all the Amalekites spare none of them saith God well what doth Saul see verse the 9 th he spareth Agag and the best of the Cattel notwithstanding just so thou servest God God bids thee part with every sin no thou wilt spare the best 2. Are they not only those sins that cross thy designs or hinder thy preferment in the World 2 Kings 12. 2. Jehoash could willingly have set up Idolatry as appears by what he did afterwards O but he was but young and he durst not anger Jehoiada the Priest for fear of loosing his Kingdom so when Religion is in fashion O many a man will leave his sins if he see they hinder his preferment A Godly Man hath a Wicked Son he tells him if he leave not his idle courses he will disinherit him for fear of loosing an Estate have many left their sinful courses 3. Are they not such sins gross Iniquities that all the Country would cry shame upon thee if thou didst not leave them O how many are there that leave their sins just as they leave their old cloaths because they are out of fashion sinners love to be singular in nothing no not in sinning if they have not companions in their sins they will leave them 4. Are they not such sins as have first left you just as some are fain to leave off their cloaths because they have out grown them so many have out grown their sins the Drunkard is taken sick and lame he cannot go to the Ale house as formerly and so he hath left that sin 't is time the Adulterer his body is quite worn out he cannot do as formerly and so he hath left that sin because he cannot commit it Alas Brethren if this be all your reformation it is altogether unsound and good for nothing Question 2. What kind of reformation is this you may know it by these particulars 1. Is it only an outward reformation a reforming of the life and not of the heart a reforming of the actions and not of the affections if so 't is not right true conversion always begins at the heart that man's life can never be good if his heart be not good this is just like Lot's Wife leaving of Sodom 19. Gen. 26. This is Simon Magus repentance 8. Acts 21. 2. Is this a reformation only of passion and not of sound reason and judgment dost thou only leave sin in an anger or a passionate fit and not out of a due and serious consideration of the evil of it and the deadly nature of it This is just like Sauls reformation 1 Sam. 28. 3 7. Saul put away the Witches only in an angry mood and afterwards seeks to them again No no true and serious repentance is wrought by serious deliberation he that leaves his sin only in an anger when his anger is over will to it again As furious Gamesters in an anger will fling up their cards and dice and swear they will play no more when their anger is over perhaps the very next day they are at it again so do many deal with sin true reformation is a deliberate work and always hath conviction and humiliation going before 3. Is this reformation only a leaving of sin and not an hating of sin 'T is true thou dost thrust sin out of doors but thou canst not say thou art angry with it Alass this is but like a Land-flood 't will not last long David Banished his Son Absalom but he was not angry with him and see what follows 2 Sam. 13. 3â— if thou deal so with sin thy Soul will ere long desire and long for this thine Absalom again true repentance is with anger and indignation in the heart against sin 2. Cor. 7. 11. just like Ephraim how angry is he 14. Hosea 8. 4. Is thy reformation only a turning from sin and not a turning to God 't is not enough to hate sin but we must love holiness to leave sin but we must cleave to God we must love Christ as much as formerly we loved sin else the leaving of sin only is but
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
SINCERITY OR The Upright Mans Walk to Heaven In Two PARTS shewing I. That Sincerity is the true way to Happiness II. That the keeping our selves from our own Iniquity is the true way to sincerity Delivered in several Sermons in the Parish-Church of St. Michael in Long-stratton Norfolk by James Oldfield late Minister there He being dead yet speaketh 11. Heb. 4. Psal 119. 80. Let my heart be sound in thy statutes that I be not ashamed The Carnal Mans Motto Ede Bibe Lude post mortem nulla voluptas The Spiritual Mans Motto Crede Vive Stude post mortem sola voluptas LONDON Printed for Edward Giles Bookseller in Norwich near the Market-place 1687. THE AUTHORS Preface TO THE READER I Have chosen no Patron for this little Book because every one is a Patron of this sin Courteous Reader thou shalt find nothing here but what is thine own i. e. thine own Iniquity God who is thy Judge will lay no claim to it for 't is none of his Creatures he never made it neither is it to be found in the whole Inventory of the Creation the Devil thy Accuser will lay it at thy door as thy proper own for though he have acted the part of a Midwife to help thee to bring it forth into the World alive yet will he accuse thee for it as the spawn that was first engendered in thy wicked and corrupt nature after thy fall and defection from thy God and thine own Conscience thy witness will also testifie that it is thine own I know it is an hard matter in this old and hold fast age of the World to perswade any man to part with what is his own Men being generally as covetous of sin as they are of riches desiring rather to partake of other mens sins than to part with their own And as it is a difficult task that I have undertaken so also a task that will bring much hatred upon me for none love that others should tell them of the faults of their own Children so must I expect to be censured by others for censuring other mens sins and perhaps proceeded against as an Eves dropper for standing so near to every mans heart and listning what is said or done in the private Closet of every manS Conscience But Reader I would have thee know that I come not to Father any Child upon thee but what I will prove even from the Testimony of Scripture to be thine own if thou be ashamed of it why dost thou still keep it if thou be not ashamed of it be not angry with me for discovering it Again though I tell the whole World of it it is only to affright thee out of it The discovery of a mans secret sin is half way towards the recovery of his perishing Soul Seeing therefore what I do is only for thy good be perswaded to take it in good part Besides whatever thou findest to be thy own in my Book I give thee free leave to challenge it He that concealeth another man's goods from him is a Thief but he that revealeth another man's sin to him is his best friend If thou be one that will but spare the time and take the pains to study thine own heart thou wilt find all that is in this Book and much more written there in a larger Volume and thine own Conscience like Joseph if thou wilt but hearken to it will tell thee far worse tales of this thine Iniquity than I am able to report unto thee It is the Lords Candle wherewith I have searched thy dark heart else I could never have made this discovery and though perhaps I have told thee here more than ever thou knewest before yet have I told thee no more than thou thy self by searching thine own heart shalt find to be true nay thou thy self after such a diligent search shalt be able with the Queen of Sheba to tell me that I have not told thee one half of thine own Iniquity the wickedness of it so far exceeds the fame and report that goes abroad in the world of it Thus much good Reader I thought to let thee understand concerning my discovery of this thine own Iniquity I will only add a word of counsel to advise thee what thou shalt do towards thy Recovery and so I will leave thee to God the searcher of all hearts 1. Own this thy own Iniquity In the Court of Heaven confession always goes before pardon 32. Psal 5. 2. Disown it after thou hast confessed it and humbled thy self for it then with Abraham turn this Ishmael though thine own out of doors and let it not grieve thee to part with it 11. Job 14 15. 28. Prov. 13. The only way to keep thy self from sorrow in the other World is to keep thy self from sin in this World. These two receipts which I have taken out of Gods own dispensatory I present to thee which that thou mayest put in practice for thy Eternal good is the Prayer of Thy Servant in the Work of the Lord J. O. THE Publishers Preface TO THE READER Courteous READER THou hast here presented to thy view certain Sermons of that Reverend Divine now with God Mr. James Oldfield whose very Name will make way for their welcome to as many as well knew him for such could not but know that he was a painful diligent and faithful Minister of Christ Acts 18. 24. a mighty Apollos in the sacred Scriptures that according to his great Knowledge therein Acts 20. 27. did not shun to declare the whole Counsel of God to his People 1 Cor. 4. 1 2. being a faithful steward of those Mysteries of God that are contained therein 2 Tim. 2. 15. â—… Workman that needed not to be ashamed because he divided the word of truth aright anâ— gave to every one that portion that did oâ— right belong unto him he could not so Ezek 13. 10 11. daub with untempered morter as to say peace peace to such Souls who haâ— nothing to do with peace Is 3. 10 11. thâ— he would tell the righteous it should go welâ— with them yet he was not afraid to tell thâ— wicked it should go ill with them and thaâ— they Acts 8. 23. were in the gall of bitterness and in the bond of iniquity as he waâ— to the former Acts 4. 36. a Barnabas â— Son of Consolation so he was to the latter Mark 10. a Boanerges a Son of Thunder who Is 58. 1. cryed aloud and spared not lifted up his Voice like a Trumpet and shewed the wicked their transgression and sins Ezek. 3. 17 18 19. and like a faithfuâ— Watchman warned them from their wicked ways Jer. 3. 15. A Pastor he was according to Gods own heart which fed his Flock with knowledge and understanding and 1 Pet. 5. 3. was an example thereunto for he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only Preach well but also Live well verba vertebat in opera he turned his Words into Works what he Preached to others
their comfort in 5 things 1. There is nothing to hinder their Union and Marriage with Christ 2. No sin shall be laid to their charge 3. All things shall work together for their good 4. They have this priviledge to have their Prayers heard and answered 5. These persons are only fit to dye 2. Characters of such persons in 8 things 1. He is one that hath felt the smart and burden of sin 2. He hath duly considered the danger of sin 3. He will endeavour to keep others from their sins also 4. He will be much in aggravating and speaking against his sin 5. He will live ever after in a quite opposite course to that sin 6. He will be less in censuring others for their sins 7. He will part with every sin 8. He will never return to that sin more 4ta Exhortation it consist of these 3 branches 1. The great Mystery of this iniquity laid down where 3 things 1. The Mystery of it 2. fold 1. working into the heart in 12. particulars 1. It works altogether with our natures 2. It comes with fair words at the first 3. It bribes the senses to get into the heart 4. It pretends a reformation 5. It endeavours to work God out of the heart 6. It outbids God in his promises 7. It urges the common practice of most Men. 8. It hath a small beginning blusheth at first at great sins 9. It urgeth moderation in holiness 10. 'T is importunate will take no denial 11. It gets in sometimes insensibly 12. It tells us of Gods mercy and the power of Repentance Answ to this last particular in 4 things 1. 'T is folly to sin that you may repent 2. True Repen no easie nor pleasant work 3. 'T is abominable to sin on this account 4. God never promised Rep. to willful sinners â—Working in the heart in 2 particulars 1. It will endeavour to win upon the heart what it can 2. It will build strong Castles there lay in ammunition 1. The castles or forts 3 1. a blind mind this fort is raised 3 ways 1. Sin keeps the soul ignorant of Christ and his ways 2. Keeps the soul ignorant of the nature and danger of sin 3. Keeps the soul ignorant of its estate and condition 2. An hard heart 3. A seared Conscience 2. Ammunition in 4 thin 1. Carnal desires and affections 2. Wicked arguments to plead for sin 3. Prejudices against the People and ways of God. 4. Curious and pleasant fancies of the pleasures and happiness in sin 3. It bolts all doors and stops all passages whence it may be thrust out 4. It is always very pleasing and observant to the heart 5. When 't is in it keeps the heart abroad as much as it can 6. It keeps as close as it can that others may not take notice of it 7. It perswades a Man of the necessity of keeping one sin or other about him 8. It objects the Saints examples that each of them had their sins Answer in 5 things 1. Though they did commit them yet they did not love them 2. A vain Argument for me to sin because of others sins 3. We should follow their Repentance not their sins 4. This spoils all our hopes for mercy at death 5. They got their pardon with great difficulty 9. It keeps the soul formal in duties 10. It tells us all our happiness is gone if we part with it answ in 3 th 1. If you do not cast it out God will hate you 2. 'T is to reject God to do as others do 3. You would not willingly partake with the wicked in their torments why then in their sins 11. Sin will promise to be gone of its own accord here 3 considerations 1. You may think your sin is gone when 't is not 3 instances 1. Some think so because they have not been tempted to it as formerly 2. Others because they have not committed it a great while 3. Others because turned professors 2. Some Mens sins do really leave them yet they do not leave their sins 3. If you leave it to sin to be gon when it will you will never get rid of it 2. The deceitfulness of the heart in joyning with this sin in 8 particulars 1. Our hearts perswade us that we have done enough already this answer'd in 4 things 1. One sin may damn the soul as one wound kill the body 2. Christ dyed for every sin therefore we must kill every sin 3. If ever you out-live this sin you must repent of it at last 4. When ever you do repent this will be your burden as long as you live 2. They tell us they are against this sin and abhor it yet endeavour not to rid it 3. They will set us to duties and yet keep this sin close 4. When the heart only loves the sin but doth not commit the outward Act. 5. When we do commit it and yet pretend that our hearts dislike it 6. Our hearts will perswade us from the commission of sin to the continuance in it 7. Our hearts will plead Election that the sins of the Elect shall not be laid to their charge 8. Our hearts will tell us that others think well enough of such and such sins Here are 3 Corollaries 1. How little we are beholding to our own hearts 2. How little we ought to trust our own hearts 3. How needful 't is to have our hearts renewed 3. Our great danger we are in from the two foregoing particulars viz. the Mystery of sin and the deceits of our hearts in 8 particulars 1. Here is odds two against one A subtle sin and a deceitfull heart 2. We must subdue both together else not out of danger 3. These two Enemies will revive again after they are slain there must be a continued War. 4. The danger the greater because naturally we greatly love these two Enemies 5. Our corrupt hearts will be always drawing us into occasions of this sin 6. Our best weapon viz. our hearts is in our Enemies hand 7. While our hearts and sin are agreed we can never repent 8. The danger great in respect of temptations desertions and afflictions our hearts against us which should bear us up 2. Several Cases concerning this Sin Answered these are of two sorts 1. Scruples and objections of the godly against themselves that this sin is not out when 't is these are 6 1. Scruple because they are sensible of their hypocrisie answered in 4 things 1. We are all Hypocrites by nature yet not all in a state of Hypocrisie 2. 'T is a good sign of sincerity for a Man to complain of his Hypocrisie 3. The best rule to judge of our Hypocrisie is by our love to sin 4. This is a Temptation of the Devil who envies the joy and peace of a good Conscience 2. Scruple bec they have fallen again again into the same sin answ 2 ways 1. Some propositions laid down 1. Even the saints themselves are subject to this falling
their own Children to be so ill as other mens Children are though perhaps they be a great deal worse Here lies the great deceit and that which doth our Souls all the mischief our owning of sin so far as to countenance it and all the evil actions that come from it If we could but once disown sin we should quickly be out of love with it 5. Here we may see what is the chief work and duty of Ministers 't is to perswade men what they can against their own Iniquities and bring them out of love with their own sins 58 of Is 1. Cry aloud spare not life up thy voice like a trumpet and shew my People their transgression and the house of Jacob their sins and this hath been always the practice of the Prophets and Apostles of Christ in all their Sermons and Preaching Noah he reproved the men of the old World for their sins Elijah he dealt plainly with Ahab and reproved him for his sin the Murder of Naboth Nathan the Prophet he comes bluntly to David and tells him thou art the man. John Baptist he tells Herod of his Herodias and Paul when he Preached to Felix and Drusilla he reasoneth of righteousness and temperance whereby he plainly intimated what was his Iniquity General Preaching is as good as no Preaching at all Ministers must not only tell People of sin but of their sins Should a Physician come to a sick man and discourse learnedly before him of the nature and causes of sickness in general and not tell him what is his disease and sickness and tell him what means he must use against it this would do him no good such are all our Learned Sermons and quaint discourses c. Brethren we have to deal with sinners sin in Scripture is a sickness now we must tell every man what is his sin and what may be a means to bring him out of the snare of the Devil such general Preaching is like prophecying in an unknown tongue which the Apostle saith in the 1 Cor. 14. 9. is speaking into the air 't is Preaching at random He is not a good Soldier that knows only how to discharge his Musquet and let it off but he must be skilfull how to level it that he may shoot his Enemy He is not to be accounted for a good Preacher that can make a quaint Sermon or a Learned discourse but if we would do good by our Preaching we must tell every one of his own Iniquities we must not Preach against the sins of the Court in the Country nor against the sins of the Country at Court we must not set men against other mens sins but every man against his own sins The Prophets did not go to Samaria to Preach against the sins of Jerusalem nor to Jerusalem to Preach against the sins of Samaria This will do you most good will make most for the health of your Souls Thus Brethren you see what is the duty of Ministers if they would do you any good and I hope none of you will be offended at us if we deal so plainly aand faithfully with you This â— in respect of some that were present when he Preached this Serm. who it seems thought he dealt too plainly with them in telling them of reproving them for their sins Here are some that have been angry with me for Preaching thus but let them know that they themselves are the greatest enemies to their own Souls If you chuse a Lawyer to manage your case for you at the common Law and he states your case wrong and you loose the Suit by it will you not call him Knave for his pains what then will you call us Ministers in Hell if we deal not now plainly and faithfully with your Souls I never yet heard otherways amongst honest men but that plain dealing was ever accounted best This is the Anvil that we must strike upon tho thereby wâ— make the sparks to fly about our ears 6. And lastly here then we see the righteousness and the justice of all Gods dealings with us He is righteous in the extremity of all his proceedings against us May we not say of England as the Prophet of Tyrus in the 28. Ezek. 12 15 18. v. do we not keep those sins in our hearts which bring down God's Judgments upon our Houses can we expect it should be otherways with us when we are resolved not to part with our sins How can we expect while we own sin but that God should disown us while we countenance Iniquity but that God should discountenance us while we suffer our hearts to be over-run with these bryars and thorns but that God should make us fewel for the fire of his indignation 9. Daniel 13 14. God hath publickly in his word proclaimed sin for a Traytor and hath forbidden us upon pain of his heavy displeasure to harbour any sin in us now if we make our hearts the rebellious houses of sin God may justly fire our houses about our ears and make our habitations like a dunghill And therefore in all our miseries and calamities that have or may befall us and under all the Judgments of God let us cry out with the Church in the Lamentations wo unto us that we have sinned had not we loved sin God would then have loved us 2. Use of Reproof If that we ought to keep our selves from our own Iniquities then this reproves 1. Those who instead of keeping themselves from their Iniquities keep up close and hide up their Iniquities who deal with their sins as Rachel with her Idols when Laban came to make a search after them she hid them in the midst of the stuff How many Persons are there that will not be known of their sins as if they knew not what they meant tell the Swearer of his swearing he denies it he is not the man or the Drunkard or Covetous c. Brethren you deal unfaithfully with your Souls why do you go thus to hide up your sins I can tell you the true Reason because you have no mind to leave them the Scripture puts confessing and forsaking of sin together and confessing is always first and a means to the latter 28. Prov. 13. I can tell you further the Scripture puts confessing and forgiving together 32. Ps 5. So that no confessing no forsaking no forsaking no forgiving And this is the great danger that these sins our own Iniquities bring us into keep us from confession and therefore seldom are pardoned That man is in a forlorn coâ—dition who when his sin like the Small-pox would break out drives it in again and strikes it to the very heart what a madness is it for a man to send to a Physician and desire him to heal him and yet will not be known of any disease that troubles him So this is desperate folly and hypocrisie for men to come and pray to God to pardon their sins and yet will not be known of any sin that is
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
the heart in joyning with it and hiding and cloaking of it 3. And thirdly the great mischief that follows thereupon 2. I will answer some scruples or objections that may be made by some concerning this Iniquity 3. And thirdly lay down the motives effectual to perswade every one against his own Iniquity together with some further means and directions 1. The great Mystery of this Iniquity this consists of three particulars 1. The Mystery of this Iniquity 2. The hearts deceitfulness in joyning with it 3. The great danger that follows upon it each of these three shews us the mischief of this sin but all these three joyned together make it the more dreadful and formidable I begin with the first 1. The Mystery of this Iniquity and this is two-fold 1. It s working into the heart 2. It s working in the heart This sin is like a Traytor who is first an Usurper and then a Tyrant first it gets into the heart which is proper only to God usurps his Throne and then secondly is as a Tyrant ruling and domineering there O what havock doth it make there and as Usurpers and Tyrants do get into the Throne and when got in strive to settle themselves there for ever and this they do with a great deal of cunning and policy so doth this sin there is a great deal of policy in both its workings first into the heart 2ly in the heart Now I will endeavour to shew you the great Mystery in both these workings 1. The Mystery of this sin working into the heart this I will lay down in these following particulars 1. This sin it works altogether with the nature of every man. Here is a great deal of policy in this sin carries on its design apace when nature it self I mean corrupt nature works for it and with it it always sail with wind and tide and therefore so prosperously For the better understanding of this you must know what the heart of man is when he comes into the World and the Prophet will tell us in the 4. Jer. 3. 't is fallow ground and what doth fallow ground bring forth why the latter part of the verse tells you thorns what are these thorns sins are thorns and afflictions are thorns but here 't is meant of sin and why doth fallow ground bring forth thorns every one will tell us 't is the nature of it so to do so that you see 't is as natural for a corrupt heart to breed sin as for fallow ground to bring forth thorns Now as every piece of ground brings forth those thorns or briars or bushes which are most proper to the nature of the soil so every man's heart naturally brings forth those sins which are most proper to its nature hence it is that one man is by nature inclined to lust another to covetousness another to prodigality another to malice c. here 's the Mystery of this sin it breeds in our very natures and that 's the reason it grows up so fast in us terra spinarum mater frumenti noverca let ground lye fallow you shall have a greater crop of thorns than with all your labour of corn so it is with the heart nay their be many that will be hardly perswaded that this is any sin at all but reprove them for it O they will say it is my nature I cannot help it nay sinner know that 't is thine Iniquity and that which if it abide still in thee will ruin thee This is the first piece of policy sin it works altogether with our natural inclinations and that makes us so willing and ready to embrace it and so loath to part with it 2. Sin speaks us very fair at first as if it came to us to be our servant only and to do us good and by this trick it gets into our hearts this is a great piece of policy 1 Kings 12. 6 7. so doth sin come to us at the first with sugured words with golden promises with the fairest pretences that can be O saith sin if you will but entertain me I will make you happy you shall live after a better rate then ever you have done Thus Solomon describeth sin to us by an Harlot 7. Prov. 15 16 17. v. what is the event of it read the 21 22. v. be sure sin will never loose any thing for want of good words a thousand fair pretences will it make to get into our hearts 3. Sin will bribe the senses to get into the heart this was the first piece of policy that the Devil used to make Eve sin 3. Gen. 6. and as he prevailed over the first Adam with this so he thought to have overcome the second Adam likewise by the very same policy 4. Mat. 8 9. certainly the Devil made the World to look very beautiful to the eye that the glorious view of it might have inticed our Saviour so sin that gets in either by the casements of the eyes or by the gates of the lips or the back doors of the ears or through the sink of the throat by one sense or another that is bribed or corrupted by sin and we in the mean time to please our senses entertain sin in our hearts this is another great policy and mystery of sin like cunning suiters when they go a wooing give largely to the Maids that so they may get the Mistress so sin pleaseth the senses that it may gain the heart the Saints of old they knew well and found out this Mystery of sin and therefore they stopt its passage 31. Job 1. So David was as careful of his mouth as Job of his eyes therefore he prays thus 141. Ps 3. and the Reason of it he gives in the 4. v. O saith David sin often creeps in at the mouth and so gets into the heart sinners dainties often makes us to think daintily of sin O how few are their that do take notice of this Mystery of sins policy but prostitute their eyes their ears their mouths to the allurements of sin and so at last come to give their hearts to sin O remember that Eve looked on the Apple and sin got into her heart Solomon he hearkned to his Wives and Idolatry crept into his heart the Drunkard he tasts of the Wine the lascivious wanton doth but touch the Harlot and both are drawn into sin Solomon hath a strange exhortation in the 23. Pro. 31. why is it such a matter to look on it yes read v. 32. and he sheweth how soon sin gets through the eyes into the heart in the 33. verse 4. This sin will pretend a reformation that so it may get into the heart O here is the very marrow of Devilish policy this was Jehu's policy to get into the Throne of Israel he pretended that he would pull down Idolatry and yet he was still as great an Idolater as any Mark him in all his passages 2 Kings 10. 16 26 27 28 29. v. so this sin comes like
at first only with wicked words and thence it will proceed to wicked works 1 Cor. 5. 6. O Brethren remember that stinking weeds grow fastest and if you make but room for the Devil to get in his claw he will soon get in his whole paw if you begin but with a small sin you will hardly end without greater sins O Brethren if sin ask you or would compel you to go with it but one mile go not for you will hardly leave it before you have gone twain 9. Sin hath another policy to work into the heart and that is by urging to moderation O how many amongst us are perverted themselves by perverting that Text in the 7. Eccl. 16. what is the general voice and cry among us truly we love not to be precise there be many are more scrupulous than they need to be Brethren in some things 't is granted that a man may be righteous overmuch that is in placing their Religion and devotion in that which God never commanded But in the duties of the Gospel we can never be too righteous we can never love God or hate sin we can never fear God or be afraid of sin too much see what the Gospel commands 5. Eph. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must walk up to the very top of our Religion and Profession and mark what our Saviour saith in the 5. Mat. 20. and they were the most precise Persons in all the World and yet we must exceed them and read but the verse before verse the 19. there you see the very least command is to be of great concernment with us 10. Sin is very importunate it will take no denyal at our hands O this is a winning way it wearieth us out from day to day that we must either grant what she would have or else never be quiet This hath betrayed many Souls this is old policy as in Dalilah 16. Judg. 16 17. this is a mighty prevailing way as 18. Luk. 2 3 4 5. verses O Brethren this is the policy of sin and the Devil to weary out our hearts with continual Temptations therefore the Devil is called Beelzebub which word signifyeth the Prince of the flies or gnats look as gnats beat them off and they will fly on you again an 100 or 1000 times so will the Devil and Sin when sin once begins to tempt it will hardly give over till it hath prevailed and therefore the best remedy is to resist the very first Motions of it and if it come again be sure that you be prepared for it again and again do as the Romans did if you would conquer sin as they did the World. Nunquam vincebant sed crastina bella timebant 11. Sin oftimes gets into a man's heart insensibly it slips in before he is aware of it many a man commits a sin when he doth not intend to do so O Brethren here is a very great deceit and when once 't is got in then it is hard to get it out again The reason of this is because men do not keep a spiritual watch over their hearts as they ought to do they are carnally secure Peter he little thought of denying Christ when he entred into the High Priests Palace David little thought of committing murder and adultery when he was walking upon the top of his house Hazael little thought of his being so cruel a murderer before he was a King is thy servant a dead dog to do so O Brethren sin it draws us insensibly many times into the Temptation and Snare before we are aware of it and therefore let us always mind that of the Apostle in the first of the Thes 5. 3 6. sin hath many a by-trap-door to get in at which we know not of O therefore we had need be the more careful and fearful of our selves 12. Sin hath another policy to get into the heart and that is by telling us much of the mercy of God and of the power of Repentance that when the worst comes to the worst yet we may repent and God hath then promised pardon O Brethren this is a great deceit and that which hath carried thousands of Souls to Hell and therefore consider two or three things 1. What a folly is it if a man be but himself rightly to consider of it for a man to sin purposely that he may repent there is none but a fool will break his leg willingly because there is a good bone setter in the same Town 2. Do you know what Repentance is if you did you would never make work for Repentance true Repentance is a grâ—…t work that is most tiresome to flesh and blood the pleasure of sin will never half countervail the pains of true Repentance as a man that drinks himself into a feaver the bitter potions and the rending tearing purges he takes do far exceed the pleasure of the Wine he drank ask Peter Manassah and Mary Magdalen what Repentance is and you will never sin that so you may Repent 3. 'T is abominable wickedness to sin on this account because God is merciful in pardoning sin Nay O sinner whoever thou art that committest any sin upon this score I dare say it unto thee for a truth that that sin shall never be pardoned take heed of tempting the Lord and abusing mercy in this manner 4. Though God hath promised pardon to those that repent yet God never yet promised Repentance to willful sinners know this that Repentance 't is Gods gift and 't is not in any man's power to repent when he will and therefore if thou sin that so thou mayest repent hereafter for it know this that 't is a very great hazard whether ever thou shalt repent or no. Mark that place the Apostle puts a peradventure to it 2 Tim. 2. 25 26. here you see is no more than a peradventure O then do not hazard your Souls at peradventures I will only add this one word more if it be a peradventure whether ever God will give such Persons Repentance 't is a greater peradventure that they shall never repent than that they shall repent Thus you see the great Mystery of sin in working into the heart O how many ways hath sin to get into us 't is our wisdom and policy to learn the policy and mystery of sin in this regard this will help us much to the keeping of it out of our hearts when we know all its by-passages and secret trap-doors and false pretences and deceitful Arguments to get into our hearts we may then be the better able to shut it out Instead of the application of this truth I will commend two ways to you to keep out this sin from working into your hearts The first is to study more and endeavour to learn all its plots and policies I say all for sin hath several Keys to unlock our hearts if we prevent it in one design it presently makes use of another Now how to compass this there are these two directions
1. Study much the Scriptures the word of God that will discover all sins plots and policies to us the Scripture will do as much for us as the Prophet Elisha for the King of Israel 2 Kings 6. 8 9 10 11 12. v. so the word of God will discover all sins policy Doth sin consult to catch us at our pleasures the Scripture sends us word of it 21 Luk. 34. Doth sin think to give us a fall in our holy duties the Scripture sends us word of that 5. Eccl. 1. Doth sin think to catch us with small baites I mean by tempting to small sins the Scripture sends us word of that 1 Thes 5. 22. Doth sin think to steal away our hearts the Scripture sends us word of it 4. Prov. 23. in the word of God you shall find all disclosed Do to sin when the Scripture hath discovered it to you as you read at the 21 v. the King of Israel would have done to the Syrians when the Prophet Elisha discovered their plots to him he was presently for smiting of them but that the Prophet Elisha forbad him as you may read in the 22 v. of that 6 Chap. of the 2 Book of the Kings 2. Be much in Prayer begging the spirit of God 5. Gal. 16. This is the way to keep sin out by letting the spirit of God into our hearts the spirit of God as one speaks is an Heavenly Antidote against the Poyson and Infection of Sin 8. Rom. 2. Secondly labour to counterplot sin be you as wise and subtle to keep sin out as sin is wise and subtle to get in To this end use these Scripture stratagems The first is that of Solomon 23. Prov. 17. here is sins plot by shewing us the prosperity of sinners the counterplot be thou in the fear of the Lord all the day long see the 8. Prov. 13. and 14. Prov. 27. 2ly That of the Apostle 6. Eph. 13. 't is sad for a naked man to meet with an armed Enemy keep on your Armour 3ly That of our Saviour in 13. Maâ—… 37. though a man be armed yet if asleep the enemy hath advantage the Devil and sin gets most when we sleep 13. Mat. 24 25. 4ly Avoid all occasions of sin 4. Prov. 14 15. 5. Prov. 8. 23. Prov. 20. and 31. verses 5ly Make the chief end of your life the glory of God 1 Cor. 10. 31. be exact in following this Rule and sin will never snap you 2. The mystery of this sin working in the heart and here is no less policy than in the former you shall see abundance of subtlety and variety of stratagems that sin useth to keep in the heart when once it is gotten in This sin I told you before is like an Usurper or Tyrant when once 't is gotten into the Throne 't will use all the subtlety and policy imaginable to keep there 't will be an hard matter to get rid of it Now some of its policy lyes in these particulars 1. It will endeavour all that it can to win upon the heart The first thing a Tyrant doth when he is got to the Throne is to win the hearts of his Subjects if he can so do sin 1 Kings 11. 4. Solomons Wives when they had got his heart they might do any thing with him they could then perswade him to any thing As a man that hath won another man's heart O he can deny that man nothing 14. Mat. 6 7. O Herodias daughter had quite won his heart her dancing pleased him so well and therefore she might have of him what she would ask so sin quite wins some mens hearts that they are altogether for it they will not deny it any thing As we say of some Servants they have quite won their Masters heart for ever he will never part with them so such Persons will hardly ever part with their sins speak against these sins or Preach against these sins you quite strike them to the heart O Brethren take heed of this when sin in your hearts once comes to get your hearts then 't is like to keep possession God must work a very great Miracle some wonderful change to part you and that sin 2. When sin is got into the heart that so it may keep possession it begins to build and raise forts and bulwarks to keep out all its enemies As Rehoboams policy to confirm his Kingdom the first thing that he did after he came to be King was building Cities and fortifying the strong holds as you read in the 2 Chron. 11. c. 5 11 12. v. so sin fortifies it self in the heart when once it hath got possession there therefore we read in Scripture of the strong holds of sin 2 Cor. 10. 4. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Forts Towers or Castles places that are kept strong and fortified against all enemies and opposition whatever Thus sin when it is got into the heart it presently raiseth forts and bulwarks and rampiers builds Castles lays in ammunition against a Siege Will you see the particulars 1. Sin hath its Forts Castles and strong Holds 1. A blind mind is one of sins strong Holds sin strives to make the Soul as dark as any Dungeon and keeps the Soul what it can from seeing any light Thus the Apostle tells us of this strong Hold 4. Eph. 18. As long as sin can keep the Soul in this posture 't is sure of it O Brethren this is such a strong Fort that all the Batteries of the Scripture cannot overthrow it Men that are resolved to be ignorant and delight in their ignorance as too many do O how hard a matter it is to convert such Persons Now sin raiseth this Fort in the Soul these three ways 1. It keeps the Soul ignorant of Christ and the ways of Christ it will not let the Soul see the excellency of these things which are enough to ravish the Soul. Hence they cry out 5. Cant. 9. and again 3. Mal. 14. when the Soul is thus 't is far from conversion there is no talking to such Persons of Christ and Grace no perswading of such Persons to Holiness they love not to hear of these things because they know not the excellency of them 2. It keeps the Soul ignorant of sin as to the nature and danger of it O you shall hear People cry out what harm is there in telling a Lye in swearing an Oath in drinking a merry Cup now and then in taking a little pleasure 1 Sam. 14. 43. So say sinners what must I be presently damned for every small sin I did but do so and so and must I dye for it Thus ignorant People will do all that they can to excuse and to extenuate and lessen their sins because they are ignorant of the nature and danger of them some will say they see no reason why Ministers should keep such a stir about such petty trifling businesses O 't is a sign sin hath got strong Hold in their Souls 3. It
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
he that commits it can never repent of it But now a man may repent of his falling again into the self same sin and therefore that sin may be pardoned 3. Jeremiah 12. 3. A man may commit the same sin often and yet be in Christ and in a state of grace for all that Peter thrice denyed Christ and yet Christ did not reject him for all that and the Disciples of Christ we read that twice they contended for the Superiority and Supremacy and yet for all this they continued still in the favour of Christ the reason of this is that all those that are in Christ once are ever in Christ 13. John. 1. 't is not all the sins in the World can take off the love of Christ from any of his Saints Christ will never suffer any of his Saints so to fall as to fall quite away Though like Eutichus they fall from the third loft yet there is life the life of Grace in them 4. A man may commit the same sin often and yet for all that that sin may not be his beloved sin his own Iniquity he may commit it only out of fear as Abraham and Peter did or through the violence of the Temptation as David his murder the second time or through the strength and power of corruption or for want of watchfulness c. Now for all this a true Saint commits the same sin again and again yet he may not love it nor delight in it nor desire to live in it his heart may be another way for all that These things may serve for consolation to such as are herein concerned but withal 2. Let them take these cautions along with them 1. Take heed after you are once gotten up of falling again a man that falls once and hath no harm let him not be too ventrous the second time he may break his leg or arm the third time he may break his neck 5. John 14. 't was mercy in Christ you were not in Hell for the first sin take heed of sinning against mercy every fall after the first fall is a sin against mercy and sins against mercy will run deep in score against us 2. Take heed of presuming to commit the same sin again and again because many of the Saints have done so though I say this will not thrust a man out of Christ yet 't will be a strong presumption that such Persons were never in Christ Observe but David what he Prays for after his fall in 51. Ps 10. in the Margin a constant spirit O David takes a course to secure himself from falling again Lord saith he give me such an heart as I may never let sin in more though David commit the same sins the second time 't was his grief A man that has once stumbled by walking in the dark the next time he will have a light with him Follow the Saints not in their sins but in their carefulness against sin The Saints falls should make us take heed of falling if the winds blow down such tall Cedars such strong Oakes well may the under Shrubs tremble 3. Take heed of relying too much on your own strength In te stas non stas Aug. when you see that Satan hath thrown you so often O labour for strength from Christ there is sure footing in him and only in him we never read of Paul that ever he fell after his Repentance and the reason you have in the 2. Galath 20. Christ lived in Paul and that kept him upright 4. Make use of all means to keep you from relapsing I will note two or three 1. Keep conscience always tender take heed of hardness of heart when sin hath once pricked you to the heart keep the wound open do not fear it with more sins A tender conscience is like the eye be it but a small mote or dust fallen into it it never leaves till it hath wept it out 2. Be sure you repent to purpose for sin that will keep you from sinning again when a man hath paid dear for suretyship and his friend comes again and desires him to be bound once more no saith he I smarted enough the last time When Satan tempts you again look back to your former Repentance and see what 't will cost you 3. Lam. 19 20. this will keep you humble 3. Take our Saviours own receipt in 26. Mat. 41. Watch and Pray c. I will conclude with the words of Mr. Capel a Reverend Divine Let us then say that 't is a dangerous case for a Godly man to sin the same sin after Repentance what if it do not put him out of Christ What if it do not hang him yet it burns him in the hand whips him up and down the Town my meaning is that it doth cast him into a bed of miserable sorrow but withal we must say it may possibly be that after true and hearty Repentance for such a fault a Child of God may chance to fall into the same sin again and again how often I cannot tell but this I can tell that how often soever he sinneth let him repent and return and his pardon is ready These things are spoken only for the comfort of such as fall again and again through weakness therefore with all remember what the Scripture saith of such as do willingly and willfully fall again and again and make their trade as most do now-a-days of Praying and Sinning and Sinning and Praying which is abominable and none of these things spoken belong to such 2 Pet. 2. 22. They are no Children of God but dogs and swine that do so A Sheep may fall twice or thrice into the same ditch but the Sow returns to it again and again 't is her delight to be there 3. Scruple Some will say we are none of those that have kept our selves from our own Iniquities because they do not find the benefit and influences of the ordinances upon their hearts as others do they cannot rejoyce and be comforted with the word and promises as others are they are not refreshed after duties as others are sure some Achan or other is still in us else God would be with us in his Ordinances Answer twofold 1. By way of concession 't is true this sin if it be still in any of us and we do own it and countenance it this is enough to hinder the power and vertue and comfort of the Ordinances if we would live under the power of the Ordinances we must not live under the power of any one sin 13. Mat. 58. where was this see verse 54. Christ Preached there and that to their astonishment but yet his Preaching had little or no effect he did not many mighty works the power of it and vertue of it did not reach them and why so the Text tells us because of their unbelief they were under the power of that sin O sinner thou comest to the Ordinances for peace and comfort just as Joram sent to Jehu
Scriptures and hear Sermons keep up duties in our Families and good orders and frequent the Ordinances surely we are purged from our Iniquities none under the power of sin do as we do Answer 1. In the words of our Saviour what do you more than others do not even the Hypocrites the same they run to Sermons they thrust themselves to Sacraments they read Chapters and pray in their Families they keep a clean outside Hypocrites are as much in these duties as any and the reasons of it are these 1. That they may have somewhat to boast of and therefore this is always an Hypocrites note to boast of his duties I fast twice in the Week c. and I do so or so whereas a true Saint is even ashamed of his best duties and flings them away as rags the Hypocrite he seeks his own glory in duties a true Saint seeks only God's Glory and that 's the reason he performs duties at all 2. That they may by these outward duties cloak and cover their inward lusts and corruptions hide their beloved sins hence our Saviour calls them guilded and painted Sepulchres 30. Prov. 20. so the Hypocrite after he hath slily committed a sin then he wipes his mouth with some Heavenly Speeches or Prayers or the like and O then he passeth for a Saint whereas a sincere heart he performs duties to get rid of sin the Hypocrite he performs duties thereby to keep his sins 3. That they may have somewhat to trust unto and to rest upon All the hope and confidence in the Hypocrite is in what he hath done whereas a true Saints confidence is only in what Christ hath done for him you shall see both these what doth the Hypocrite plead at the day of Judgment see 13. Luke 26. his duties But what is a true Saints confidence then only Christ's merits and righteousness 3. Phil. 8 9. 2. A man may do all these duties and yet live under the power of sin A man may pray against sin and yet delight in sin Are there not many among us too many that say over the Lords Prayer every day yea some many times in a day Hallowed be thy Name thy Kingdom come thy will be done yet continue to be Swearers Drunkards scoffers at Holiness and Sabbaoth-breakers yea and delight in these sins and what more contrary Again some will speak against those very sins that they love best 2 Sam. 15. 3 4. while Absalom was there railing against injustice he was then plotting the greatest peace of wrong and injustice in taking away his Fathers Kingdom from him As our Ranters that will sit drinking of healths so long till they have quite drank away their own health so many do even harden themselves in their sins by their holy duties when they do pray one ways and their hearts are set the other ways O how loath are they that God should hear their Prayers Saint Austin confesseth that before his conversion he prayed for chastity yet was afraid as he writes of himself least God should hear his Prayers too soon for he was not yet willing to part with his lusts so do many perform duties only out of formality and custom not that they have any desire to be rid of their sins 3. Duties performed where the life is not reformed will but harden a man's heart the more in sin Tundens pectus non corrigens vitia illa consolidat Aug. Hence is that of our Saviour 21. Mat. 31. latter part these Persons are the furthest of from Conversion therefore 4. That you may not on the one side be discouraged from Holy Duties nor on the other side be deceived and deluded by them labour after the power of Godliness in your hearts set your selves to be Christians indeed and then these duties will be great helps to you Do not make these duties all your Religion but only means to further you in the ways of Holiness labour for a pure heart then will God accept of your duties say of all these duties as Haman of all his honours 5. Esther 11 12 13. I am one that injoy great priviledges am Baptized into the name of Christ partake of the Ordinances of Christ sit under the means of grace perform all Holy Duties but what will all this avail me as long as I see this Mordecai my own Iniquity sitting in my heart and ruling there O Beloved this is the duty of duties the main duty of all to purge out sin labour for a sincere heart else all your duties will be to no purpose 66. Psalm 18. and then 5. And lastly a word to those that perform no duties at all that have no Praying or Reading the Scriptures in their Families no frequenting the Ordinances and flighting the means of grace if there be many that do these things that shall go to Hell O what will become of you that come far short of them that come short of Heaven 1 Pet. 4. 18. if they that have the form of Godliness must to Hell where shall your place think ye be in Hell that are the very pictures of Atheism and Profaneness O think of this and labour to be better and to do better O you that call your selves Christians do not live like so many swine in their sties only to eat and drink and sleep but live to God and honour God and serve God in your houses and then the blessing of God shall be upon your Families 5. Plea. O but say some we have reformed our selves and have left many of our sins and of our evil courses and we are now more out with sin than ever we were in our lives Answer 1. You say you are reformed but how why you have left many sins Is it so that 's a good beginning but you must not stay and rest there your work is not done This is just as if a man whose arm is gangrened cuts off all his fingers that will not save his life for the gangrene is higher up in his arm so for a man to leave only some sins and to suffer the domineering heart rotting sin still to abide this will not keep that man out of Hell. Herod did many things yet a Reprobate Agrippae was almost persuaded to be a Christian yet a cast-away you may do the like and be in their condition and therefore I will lay down a few particulars to be considered by you 1. There is no sinner in the World but abstains from some sins yea hates some sins go to the Covetous man and ask him to go to the Tavern and there to revel it and spend his money O he will tell you he cannot endure this drinking and tipling 't is an offence to God to spend and waste our Estates so vainly go to the Drunkard and tell him of Covetousness O he cannot endure this hoarding up of money he loves to spend it freely 2. Rom. 22. latter part Judas a covetous Wretch he pleads for Charity to the Poor 12. John
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