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
Prov. 36. Death that is one of the evils and mischiefs that our own sins will bring upon us or rather it comprehends in it all the evils of sin 2. Gen. 17. and do you think that any man loves death no men love not a natural much less an Eternal Death and yet sin will draw them to it their own sins will make them in love with their own destructions 3. Because we are unwilling to take up any report against our own sins we will never believe what is told us of them 40. Jer. from the 12 th verse to the end of the Chapter and the 41. Chapter verse the second so is it here tell men of their own sins they will not believe us tell them their swearing or drinking or rioting or profaneness will bring damnation on them they will but scoff at us for our pains they hope they will say to be saved for all this and tell us there is not so much harm in this thing as men account 4. Because we are ready to be angry with those that reprove our own sins 4. Gal. 16. so many Persons think we love them not because we love not their sins and are enemies to them because we are enemies to their sins oh they hate us for reproving their sins 2 Cor. 12. 15. so Ahab he hated Micaiah I hate him saith he I cannot abide him and why so he never Prophesieth good concerning me but evil Micaiah shewed him the evil of his sin and therefore Ahab was so hot against him Thus lay these things together and you will see that 't is a very hard work for any man to be truly and rightly informed of the evil of his own sin 2. Yet secondly this must be done we must first see the evil of our sins before we can cast them off no wise man will cast off his old friend and acquaintance for no cause no man in his right mind will cut of his right Arm while 't is sound and well before he is sure 't is gangrened nay let me tell you we must see a great deal of evil in our own sins before we can keep our selves from them What an hard matter was it for Eli though a good man to cast of his Sons after he heard of all their wickedness at last he reproves them but faintly Oh when men come to see this then how willingly will they part with all their sins when they see that sin will bring them to Hell then away with it 16. Luk. 1 2. so shall we deal with our best beloved sins which have been like the stewards of our hearts when we once come to see the evil of them that they seek to ruin us O Brethren for your Souls sake do not shut your eyes against this be willing to hear all that you can hear of your own sins do not mince the matter the evil will else fall on your own heads and you will smart for it another day 2. Give this sin no entertainment and you shall quickly be rid of it As we say of the Gout it goes to rich men because it there fares best know this sin where it fares best there it will stay longest 'T is like a Beggar give him a bountiful Alms and you shall have him at your door again the sooner 1 Cor. 9. 27. I keep under my body i. e. my body of sin the best way to keep sin away is to keep it under for 't is of a ruling and domineering nature and therefore the Saints that have got the mastery of their sins they can thrust them away easily 3. Chuse another love whom you may set your affections and all your delight upon and that is Jesus Christ postquam nos Amaryllis habet Galatea reliquit love Christ and you shall not love any sin more you will see that in Christ that deserves all and more than all your love and affections 1 Thess 1 9. when they turned to God they turned from Idols so when we turn our affections to Christ we shall turn them from sin we shall never have list to sin more Old friends we say are like old cloaths we give them away when we have new ones so here though sin be thy old friend yet for Christ's sake thou wilt part with it 4 Eph. 22 24. the best way to cast off the old man is to put on the new man O sinners I know that your sins are dear unto you and you think them best but come and see Christ and you shall see that in him which will be far better to you than all your sins when you have once put on Christ or the new man you will for ever after cast off the old man. 4. You must not dispute the case at the bar of flesh and blood whether you shall part with your own sins or no. Flesh and sin are sworn Brothers like Herod and Pilate both agree against Christ flesh will plead for sin because flesh knows no other happiness but in sin hence is that of the Apostle 1 Cor. 15. 50. you must away with flesh when you would consult for the good of your Souls always flesh will hinder us in whatever is good I Gal. 15 16. had Paul consulted with flesh he had never been a Preacher flesh would have said to him as Peter to Christ Master save thy self 'T is a dangerous time now to renounce thy sin it will breed thee a great deal of trouble if thou turn from sin thou wilt have all the World about thy ears therefore dispute not the case with flesh 5. Deny self self denyal is as a deadly wound given to sin that it cannot lift up its head any more 16. Mat. 24. self-denyal I will tell you what it is it is the giving up the Keys and the sole command of the whole man unto Christ Then Christ is the Lord Lieutenant of thy heart and nothing can be done without leave from Christ now put Christ in office and Christ will quickly put sin out of office Oh! 't is this self that keeps in sin when grace like Joab goes out to fight against sin then self like David calls out deal kindly with the young man Absalom oh spare my sin my beloved sin my only sin O Brethren have a care of bringing self to Church with you all the Sermons you hear will do you no good self will hinder you in all your duties because it will not suffer your own Iniquities to be touched self 't is like Jehu down with Ahab and all his Family down with Baal and all his Priests but the Calves at Dan and Bethel must stand still zeal cast down the first but self made the other to stand self will suffer any sin but our own sin our own Iniquity to be killed 6. Look into the Scriptures and there you shall see that you shall be no losers but gainers by parting with your sins 2 Chron. 25. from the 6 th to the 10 th verse so many will say
you know was Davids beloved Son and Absalom strives to take away Davids Kingdom and also his Life well for all this David loves him still and was too fond over him for all this and was loath to part with him and when he was killed see how he mourns for him in the 2 Sam. 18. 33. so here this sin is your Absalom the sin you are so fond off the sin you love so well and do you not know that this sin will take from you like Absalom the Kingdom of Heaven and the life of your Souls and yet all this will not take off your love from it as David said of Absalom would to God I had dyed for thee so you are willing to dye Eternally and go to Hell rather than part with it O Friends if you love your Souls have a care of that sin which you love most and keep yonr selves from it 2. Because this sin hath the more power over us and can do with us what it pleaseth If a man love his Wife too much he makes her his Mistress so if a man love any one sin too much he makes that sin his Mistress the Queen regent of the Soul and when it comes once to this he cannot leave that sin no if he would give a World all the Sermons in the World can do such a man no good you hear a good Sermon telling you if you desire to be saved you must do so and so oh but first of all you must ask leave of this sin whether you may do it or no if this sin forbid you to Pray you must not Pray nay when a man is at Prayers and would confess such and such miscarriages of his life this sin this Master sin often forbids him so much as to name them This sin will not let a man repent nor turn to Christ like Dalilah it binds the strongest Sampson and keeps many a great professor from turning a true real Christian mark the Apostles exhortation in the 6 th of the Rom. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O let not sin be King in your Souls O therefore have a care of this sin it will be aut Caesar aut nullus if you let it alone to get the upper hand of you you will hardly ever get rid of it Methinks the Apostle in that 6 th of the Rom. 12. alludes to a forreigner that hath got to a Kingdom he displaceth all the native Inhabitants from all places of honour and trust brings in his own Countrymen makes them Lords and Governors of the Land so if sin comes to be King in the Soul down goes every good thought every good word all goodness in that Soul sin sets up new lusts and corruptions to reign and command there so the Apostle if sin be King you must look then to obey all its lusts 3. If we can but keep our selves from this sin we shall with ease keep our selves from all other sins 1 Sam. 17. 51. So here kill but this Goliah and you may easily conquer all the multitude of other sins and therefore the best way to endeavour to convert a man is to mark what is his own sin his own Iniquity kill that and you may save his Soul alive shew him but the evil of this sin and he will never like sin any more And therefore Junius and Tremellius render the words of the Text thus caveo mihi ne quid inique agam tho they be not an exact Translation according to the Original yet may serve for a good comment upon the Text he that keeps himself from this sin will keep himself from all sins when Christ converted Paul he begins with his great sin shews him the evil of that Paul tells us what his great sin was in the 1 of the Cor. 15. 9. And every where Paul bemoans himself for this sin this was the sin that Paul was most proud off and was never well but when he was committing and acting of it 8. Acts 3. 9. Acts 1. Well Christ he begins with this sin 9. Acts 4 5. Assoon as Paul saw the evil of this sin he presently forsook every sin Brethren I know this if Ministers would deal faithfully with you they must tell you of your own sins but then you will fly in their faces this is no pleasing Doctrin we may Preach before a company of Drunkards against Covetousness against Deceit against Fornication against Bribery and Injustice why all is well but if we come to speak against Drunkenness there we drive the nail to the quick it will not be endured O but Friends if you love your Souls be willing to hear the evil of your own sins as well as other mens sins till you leave this you will leave none if you can but keep your selves from this you may keep your selves from all others 4. Because this sin stands most in competition with Christ for the heart Other sins will be content with a mean entertainment but this sin must have the best this sin must be served before Christ look upon a man whose sin is Covetousness any little thing as a cold morning will keep him from a Sermon but rain snow or blow he will to the Market Covetousness that must be served or else he is sick though Christ he thinks may be contented with once a moneth O Friends do not you cry out upon the Jews and be worse than the Jews your selves 18. John 39 40. do you not deal worse with Christ for a lust or you that can part with Christ for a pleasure do you think that sin deserves your hearts better than Christ why then can you not be perswaded to leave sin and follow Christ but you chuse to follow your sins and leave Christ every one that loves this sin cries up Barabbas and denies Christ you bid Christ be gon as the Jews away with this Fellow As the Jews could not save Christ and Barabbas both together so neither can we keep this sin and Christ both in one heart all that entertain this sin shut Christ out of their hearts 5. Because this sin continually besets us 't is the sin as I told you that lies down with you that riseth up with you that keeps at home with you that goes abroad with you as the Covetous man is Covetous at all times and in all places even when he is at Church then his heart is set on his Covetousness a Drunkard is so at all times thinking of it at Church and continuing it a bed Now if it be so we had need be the more careful of it A man that is subject upon the taking of any little cold to get an ague had need always to keep himself very warm In dangerous times when men lye at the catch for any word a man had need consider well before he speak O Brethren sin is the greatest trapanner in all the World it lies at the catch continually to deceive our Souls oh we had need be careful and
particular receipt for that 1 Cor. 7. 9. Is any man given to stealing the Scripture hath a particular receipt for that 4. Eph. 28. Is covetousness thy sin a receipt 19. Mat. 21. another 119. Ps 36. Dost thou distrust God's providence our Saviours receipt 12 Luk. 24 31. is pride thy sin 11. Mat. 29. Thus Brethren if you will but search the Scriptures you shall find receipts for your particular sins and do what the Scripture bids you do and you shall find a cure wrought Physicians they ask this Question How come People to dye that have so much sage in their Gardens may we not much more ask this Question How come People to perish so many Souls to go to Hell that have Bibles in their hands and Bibles in their houses and Bibles continually by them O Brethren make use of this excellent book this is Heavens dispensatory here is a salve for every sore here are the waters of life the wells of Salvation for poor perishing sinners 3. Have an eye to the promises of God in Scripture these will stir up our hearts to fight with our sins I will allude to that story of David 1 Sam. 17. 25 26 32. so say I to you thus and thus shall it be done to the man that casts out his own Iniquity his name shall be enrolled in the Book of Life his portion shall be in Heaven he shall be called the Friend of God shall be made a Co-heir with Christ O Brethren would not all this stir up a man's spirits and make his fingers itch to be dealing with this Goliah like sin his own Iniquity take the summ of all the promises in that one Text 3. Rev. 21. how many men have ventured their lives in battel only in hope to be Knighted the victorious Saint shall be crowned that 's more shall be crowned with glory that 's more shall be crowned with an Eternal weight of glory that 's more yet here is the very strength of the Apostles argument 1 Cor. 9. 25. latter part Is an earthly Crown that last but for a while so forcible a means to make a man run labour strive fight for it O how much more than an incorruptible Now sirs here 's your choice overcome this sin and you shall at death ride victoriously to Heaven triumphing not only over this sin but over every sin and not only over every sin but over all your spiritual enemies the Devil Death Hell and all the powers of it Otherwise if you live as slaves to this sin all your days at Death the Devil will ride in triumph over you dragging your miserable Caitiffe Souls to Hell to be tormented to all Eternity 4. If any man would cast out his Iniquity he must also cast off the World and therefore know this for a truth that that man that either loves or fears the World will never cast off sin It was a sad judgment upon Corah Dathan and Abiram that the earth swallowed them up 16. Numb 32. and thus it is with many now the earth swallows them quite up the World takes up all their time that they cannot mind the everlasting concernments of their Souls if you put earth upon fire the earth will put out the fire so if there be any spark of Fire or Heavenly zeal kindled in any Soul to the destroying of sin by the word presently comes in the World and quencheth it the love of the World makes many with Demas forsake Christ and embrace sin and the fear of the World makes many with Pilate kill Christ and save this Barabbas this Soul murdering sin alive O Friends if you would renounce sin you must renounce the World also the Apostle tells us that they that mind earthly things are enemies to the Cross of Christ 5. Take not up a profession of Religion at large but enter into a more strict way of holiness 'T is the Devil that hath taught men this damnable art of being professors at large that is to profess Christ and serve sin 't is not enough for a man to have a smack of Religion no if ever we would be free from this sin from the power of it we must be Christians in good earnest Those Birds that fly abroad tho' some of them can sing well yet 't is but their wild notes but the Birds that are kept up in cages these learn to warble out pleasant tunes A profession at large will never make a man leave his wild notes 2. Rom. 28 29. O do not content your selves only with being Baptized with hearing Sermons receiving the Sacrament saying over your â—…ers living honestly all this is only a proâ—…n at large and will never kill the power of sin but learn the power of Godliness get a true Faith in Christ a true love to Christ a care to please him be much in Communion with God be much in searching your hearts in humbling your selves for sin in bewailing your weakness in striving against lusts in denying your selves c. this is the way to kill sin 6. Avoid the company of the wicked those that live under the power of sin wicked men are sins panders and decoys to draw others into the net Many a man I am persuaded had not lived in such or such sins had they not lived in sinfull companies what Solomon saith of the angry man that may we say of the wicked man 22. Prov. 24 25. 't is a common Proverb he that lives with a lame man will learn to limp How soon did good Joseph learn to swear when he came into wicked Pharaohs company and therefore as you would avoid the sin avoid the sinner we read in Scripture how wicked men have often fared the better for the Godly but never that the Godly fared the better for the company of the wicked but rather the worse I have read of the Lacedemonians that they would never suffer a stranger to be with them above the space of 3 days for fear of Infection and Corruption with their evil manners O we should be as carefull of having such for our companions that are strangers to God and the power of Godliness 't is impossible for that man to keep sin under his power who keeps company with those that are under the power of sin 119. Psal 115. 't is a very hard matter to keep company with the wicked and to keep the commandments of God both together 7. And lastly be much in Soul sanctifying meditations when the stream or river that watered a Medow is turned another way that ground will in time grow barren again Brethren our thoughts and meditations are like streams and rivers to Meadows do make us fruitfull in those things that we meditate on if we mind only wickedness 't will make us fruitfull in wickedness now turn the stream and sin you shall see will dry up apace O meditate much on the great things of Eternity this will take of your appetite from sin I have read a story of a
he practised himself he did not â—enelopes telam texere do and undo build â—ith one hand and pull down with the other â—ut his life was sweetly consonant to the tenor â—f his teaching in a word he was one to â—hom if ever to any God had given the Art â—f winning Souls the first Text that ever he â—reached to that Flock over the which the Holy Ghost had made him so long an Overseer â—as that in the 11. Prov. 30. he that winâ—eth Souls is wise and this was his design all â—long his Ministry for this he Preached for â—his he Prayed for this he Studied yea with â—esires that many Souls might be brought inâ—… Christ he dyed What entertainment the â—ollowing Sermons of this Blessed Saint will â—eet withal in the World I can easily foresee â—o such poor Souls as are burthened with sin â—nd would fain be rid of it they cannot I â—hink be unacceptable If others censure â—hem 't is no more than what I looked for in â—he publication of them it will be no wonder â—f those condemn them that are guilty of the â—…ns they condemn it would be a greater wonâ—er if they did not for Men love not to hear â—heir sins spoken against such Treatises as â—his the purport of which is to persuade Men to part with what they so dearly love viz. their beloved sin their own iniquity and to shew them the inevitable unavoidable danger that their poor Souls are in of perishing eternally if they do not must needâ— be ungrateful and unpleasant to such as havâ— taken up a resolution not to depart from Iniquity If any curious Reader shall find anâ— Errata's either in word or phrase or anâ— thing that seems imperfect I desire him nâ—… to impute it to the Reverend and Learned Aâ—thor but to the Transcriber or Printer thâ—… so he may not be condemned for our faults â— must indeed confess I took what care anâ— pains I could in the transcribing of theâ—… from the Authors own Notes that there migâ—… be no mistakes yet his Notes being writteâ— no otherways than for his own use in the Puâ—pit I may have made some especially in tâ—… beginning where some things I suppose 〈◊〉 they occurred were in his Notes set beforâ— which should have followed after and I hâ—… no way to reduce them to their proper place but as the sense led me the pages not beiâ—… figured therefore if there be not in the eâ—plication of the Text that coherence and dâ—pendence of one thing upon another 〈◊〉 theâ—… ought to be or that you might expect froâ— so able a Divine you see the reason witâ— out doubt if he had lived to have transcribed them himself they had come out in a better Method than now they do and more polite One thing more I think fit to acquaint the Reader with namely that these Sermons were the Fruit of his younger years in the Ministry he being not long called to that great Work before the time of the last great Plague which occasioned his Preaching of them upon certain Fast days set apart to seek the Lord upon that account without doubt he much improved himself by Preaching and therefore the Sermons of his latter years would better discover to the World the singular gift of Preaching that God had blest him with above others yet I chose rather to publish these and that upon a double account first because he designed these for the Press as appears by the Preface and the Contents which he drew up with his own hand and the Title page which he had writ over very fair tho he had not proceeded so far as to transcribe the Sermons 2. Because Treatises on such a Subject as this can never be more seasonable than in these days wherein iniquity so abound I pray 〈◊〉 it may be for the suppressing thereof if thou would'st profit by these Sermons then 1. read them with attention 2. take thy Bible 〈◊〉 as thou readest turn to those Proofs which for brevity sake are only noted the words not recited and 3. be sure thou forget not to beg of God both before and after thy reading to set home the truths thou readest upon thy heart I assure the Reader I have no other end in publishing these Sermons than what I dare say was the Authors in Preaching them viz. Gods glory and the good of Souls which that they may be serviceable to this end shall be my dayly Prayers to him who while Paul plants and Apollos waters alone give the increase Vale. THE CONTENTS Obs in two parts 1. Doctrinal where three things 1. what is our own sin 1. In respect of constitution 2. In resp of habitation 3. In resp of provision 4. In resp of protection 5. In resp of love 6. In resp of delight 7. In resp of trade and calling 8. In resp of unwillingness to part with it 2 what we must do to keep our selves from this sin 1. Labour to see the evil of it 1. This is very hard 1. bec we love it 2. be we love the evils in it 3. b. unwilling to hear an evil report of it 4. be angry with those that repr it 2. This must be done in the 1st pla 2. Give it no entertainment 3. Choose another love 4. Dispute not the case with flesh blood 5. Deny our selves 6. Search in the Scripture what we shall gain by parting with it 7. Be much in Gospel duties 8. Labor as much as we can to thwart it 9. Beg of God to do it for us 3. Why we should do this 1. Because we love it 2. Because of its great power over us 3. This is the way to keep out other sins 4. This stands most in competition with Christ for the heart 5. Because it continually besets us 6. This sin will damn us as well as 10000 7. This will be our great comfort in all afflictions 8. This is the surest sign of our sincerity Application 4 fold 1a Information in 6 things 1. Discovers the reason why so many go to Hell because their beloved sins carry them thither 2. Discovers the reason why so few are converted to the Gospel because it bids them part with their own sins 3. Discovers the folly of sinners who for a beloved sin will venture on damnation 4. Discovers the reason why People are so in love with sin because their own 5. Discovers the chief work and duty of Ministers to persuade People against their own sins 6. Discovers the righteousness of Gods judgments against us bec we own sin 2a Reproof to 4 sorts 1. Those who instead of keeping themselves from their iniquities keep close and hide their iniquities 2. Those who instead of keeping themselves from their iniquities boast of them and glory in them 3. Those who instead of forsaking their own sins partake of others sins 4. Those who instead of keeping themselves from their own sins draw others into them 3a Consolation in 2 parts 1. The grounds of
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
Saints in these therefore no trusting to them 2. Look to the Qualifications of them 1. They must proceed from a good heart 2. The tree must belong to Christ else hee 'l not own the fruit 3. The fruit must 1. Be done in faith 2. In Charity 3. In Proportion 1. to our former bad fr. 2. to the soyl we are pl. in 4. The aim and end of them must be good 3. Motives with Means and Directions 1. Motives 12. 1. Because 't is a beloved sin 3 branches 1. To love sin is to have communion with the Devil 2. If we love any sin we cannot love Christ 3. We cannot honour Christ better than by parting with a beloved sin 2. 'T is the only sin that hinders our union with Christ Reason Scripture Conscience these 3 judges give sentence against it 3. Consider how long God and Christ have waited on us for the mortifying of this sin 4. Consider the gracious offers the Lord makes to us if we will part with this sin 5. Consider the several aggravations of this sin they are 10. 1. 'T is a sin against light 2. 'T is a willful sin 3. 'T is a deliberate sin 4. 'T is an heart hardning sin 5. 'T is a judgment contemning sin 6. 'T is a sin of custom 7. 'T is a sin of great delight 8. 'T is a ruling sin 9. 'T is a sin maintained at an high rate 10. Comes near the sin against the Holy Ghost 6. Consider the dreadful effects of it 1. It takes away all our spiritual strength 2. It defiles all our holy duties 3. It withers all our pleasures 1. Takes away the cause of all comfort 2. It s sweetness makes our comforts 1. Empty 2. Dangerous 3. Very short 3. Damps us in the midst of our comforts 4. Makes all our comforts end in sorrow 4. It robs us of all our spiritual beauty 5. By degrees steals away our hearts from Christ 6. At last 't will fill the soul with horror 7. Consider the blessings and benefits that accrue to us for casting this sin out 1. Such have true cause of mirth 2. The match concluded between Christ the soul 3. The Dev. can't hurt them 4. They may trample on miseries and afflictions 5. They are fit for death 8. Consider the many loud calls to leave this sin 1. The voice of Gods word 2. The voice of Gods rod. 3. The voice of the blood of Christ 9. Consider your profession of Christianity you make and herein look 1. Backward to your Baptism 2. On your Prayers 3. On your Promises 4. On your coming to the Lords Table 10. Consider what you loose by keeping this sin 1. The things themselves great 1. Gods favor 2. Gods protection 3. Assurance of Salvation 4. Thy part in Chr. place in paradise 2. 'T is an irreparable loss all the world cannot make thee amends for it 11. This is an unquestionable truth on all hands and all sides 12. This is the power of godliness and power of Religion 2 Means 7 1. Act but according to your own judgment and reason in your sober mood 2. Go to the Scriptures and get particular receipts against particular sins 3. Have an eye to the promises of God in Scripture 4. Labor to cast out this world out of your hearts 5. Take not up a profession at large be strict 6. Avoid the company of the wicked that live under the power of sin 7. Be much in soul sanctifying meditations 3. Directions of 2 sorts 1. In getting out this sin 1. Be not over-hasty in this work 2. Do not set a time to this work begin presently 1. Else 't is a means to wast our time to tarry 2. 'T is a despising of God to leave his Work till last 3. The sooner the easier 4. The sooner the more pleasant 5. If you stay too long it may prove too late 3. Examin all you do here by Scripture 4. Be sure you go not forth in your own strength 2. After 't is out 1. Pray much against it 2. Be watchful against it Psalm 18. 23. And I kept my self from mine Iniquity The Introduction I Have often shewed you since we have had both cause and opportunities to keep these days of Humiliation both the excellency and vertue of Fasting and Prayer I have likewise shewed you the Reasons why God after so many Fasts and Prayers that have been put up to him in this Nation is not yet intreated for us but rather his anger is not turned away and also his hand is stretched out still the maine Reason is because we perform not this duty according to his appointment I have likewise shewed you what such a Fast is as God respects and as God hath appointed you may hear it again 58. Isaiah 6. The true Fast is to depart from sin and wickedness for every one of us to amend our ways and lives I have likewise pressed upon you Reformation as a necessary duty that ought to accompany all our Humiliations and without which all our Fasts are no better than sins and our Prayers than profaneness yea let me add further that 't is a most horrible profaning of Gods Name to mix our Prayers and our Sins together and may not God for this justly mix our blood with our sacrifices Till we do that which God in his word calls upon us to do for him we must never expect that God will do that which we in our Prayers call upon him to do for us Read 26. Leviticus 23 24. I come now as an addition to what I have formerly spoken to shew you the way and means to a right Reformation and that is every one of us must follow Davids example in the Text to keep himself from his own Iniquity i. e. every one must amend one and then we shall the sooner amend all These Serm. were Preach presently after the great fire in Lond. As now in London that ruinous place upon which God hath lately sent such a signal token of his wrath in laying it in Ashes before they can begin to build again the Foundation must be cleared from all the heaps of ashes and rubbish that lays upon it and the speediest way to do this is for every man to clear his own ground so is it in respect of us and the whole Nation sin lies so close to every mans heart one sin or other like so much rubbish upon the Foundation that God cannot build us up again an holy Nation a peculiar People to himself and beautifie and adorn us again with his former mercies now the speediest course that we can take herein unless we are in love with our misery is for every man to clear his own heart of his own particular sins Thus David a man after God's own heart hath set us himself as our Copy in the Text And I kept my self from mine iniquity Methinks I see the multitudes in this Nation running from one place to another shifting every man
takes all the pains that he can for it labours hard to provide for it some men will labour hard and fare hard that they may but their Children fine cloaths and dress them up and give them great portions though they see other Children naked and starved they will not relieve them Now observe this that sin which fareâ—… best that is thy sin 13. Rom. 14. what does the drunkard do why all the money that he can earn beg or borrow it goes to the Ale-house the Whore-master thinks nothing too much or too good to spend on his Whore the proud man is all for his back sell away whole Farms to buy fine cloaths the glutton is all for his belly the envious man is still endeavouring to satisfie his malice and some men will spend all their Estates at Law only to undo their Neighbours that they grudge so every man hath his particular sin that he maintains at an high rate and is continually providing for it more than for his Soul 4. Jam. 3. 4. In respect of protection as a man will provide for his own so will he protect his own Now that sin is a mans own sin which he will be still pleading for and protecting and defending will rage if any man speak against it 6. Judg. 28-31 begin so will men be furious and outragious in pleading for their own sins as if they were their Gods as if they could not live without them tell a swearer of his swearing you had as good thrust a pin into his eye or a drunkard of his drunkenness what saith he here is such ado 't is but good fellowship Jud. 8. what was the reason that those you read of there spake evil of their Governours why because they punished them for their sins curbed their sins like galled Horses you may touch them in any place till you come to touch the sore and then will they kick at you so speak against any other sins besides a mans own sin and he is not moved but have a care of that least he fly in your face John the Baptist could say any thing to Herod and Herod was well pleased with him but when he came to reprove his Herodias then he must be presently sent to prison his mittimus is quickly made so every man hath his Herodias his particular sin that he will maintain and defend as much as his life 5. In respect of love thy beloved sin is thine own sin their is in every man a dilectum delictum some sin that he is so dainty of that no wind must blow upon it 1 Kin. 3. 25 26. Oh is it not so with us is not their some sin or other in us that we do all that we can to keep it alive and do not our bowels yearn towards it is not their such a sin that we dare not displease for all the World 2 Pet. 2. 15. Balaam chose rather to displease God than to displease his lust so many men love some sins so well that they will rather go to Hell with them then part 6. In respect of delight peccatum in deliciis that is a man 's own sin It may be this sin in the Text which David calls his own sin was his delightful sin viz. his revenging himself against Saul revenge is the most pleasing and delightful sin to corrupt nature 2 Thes 2. 12. You may easily know the sin that a man takes pleasure and delight in he is continually acting of it that which pleaseth us best we think we can never have too much of it assoon as the Apple pleased Eve she stood no longer to dispute God's Authority or Command but presently eat it so that sin which is a man's most pleasing and delightful sin let God say what he will or his Ministers they will keep it still 7. That sin which a man is most loath of all to part with that is his own sin 1 King. 21. 2 3. so tell some sinners that if they will leave their sins they shall have better things from God Heaven and Happiness oh nothing will do it a man will not sell away his own sin upon any terms you may sooner cut of some mens necks then part them from their sins our Saviour compares these sins to right hands and right eyes which men are most loath to part withal these sins are like Micahs Images 18. Judg. 23 24. like Rachels Children she mourned for them and would not be comforted because they were not O friends pray search your hearts look out the sin which you have been so often told off and yet you will not leave it this this is the sin your own sin the sin which does you all the mischief which will hazard if not prevented speedily to ruin your Souls And thus you see in these seven particulars what is that sin which a man may call his own sin having found it out which it is the next thing is to find out the way how to be rid of it and this leads me to the second particular which is 2. What we must do every one of us to keep our selves from our own sins Answer we must proceed by these steps 1. The first thing that is to be done is this we must labour to see and know the evil of them If a man hath a Child though he be the rudest idlest varlet in all the Country yet till he know him to be so he will own him love and embrace him as well as any of the rest of his Children if a man hath a Servant that is a Thief or one that is a waster of his time and his Masters goods yet if he think him to be a good and a faithful Servant he will keep him for all that so is it here as long as we think well of our sins we shall never part from them Oh this is our first work and great work to labour to see the evil of our own Iniquities and here I shall shew you two things 1. That this is a very hard work for any man truly and rightly to be enformed of the evil of his own sin 2. That this must first be done before we can keep our selves from it 1. That 't is an hard work c. 1. Because 't is our own that which we love Men love to wink at the faults of those they love as the Apostle saith charity covereth a multitude of sins so love to any sin will blind our eyes that we cannot see the evils the multitude of evils that are in it 't is like Solomons love to his Wives it was so great that he could not see the Evils in them though he were a man of such excellent Wisdom but suffered them to draw away his heart from God. 2. Because we not only fall in love with our own sins but even love the evils of them As men not only love their own Children but love the very blemishes that are in them Solomon hath an expression to this purpose 8.
what shall we do to live we live by our sins we gain by our sins 19. Acts. 24 25. so some say we must cozen now and then or we cannot live by our trade we must to the Ale house now and then or we cannot get a good bargain do you so the Devil may take such gain if he will but know this that God is able to do more for you than sin can do 2 Kings 1. 2 3. what is there not a God in Heaven to provide for you that you must go to sin and the Devil to get a lively-hood Saul he never went to the Devil before God had left him and answered him no more but alass how many run to the Devil before God hath left them what is there never a promise in the whole Bible to comfort your hearts but you must go to sin for comfort is not Heaven rich enough and glorious enough to make you happy but you must have sin also to lye in the scales O remember this if you part with your best sins you shall be no losers 7. Be much in spiritual duties pray much against this sin this thine own sin read much hear much meditate of Christ and Grace of God and Heaven much perform these duties with a desire to be revenged on thy own sin As Sampson when he prayed to God for strength it was that he might be avenged on the Philistins Brethren we Pray to God for grace but 't is not with this intent that it might kill this sin and therefore we pray amiss when we hear a Sermon it is not with intent to get knowledge how to mortifie this sin and therefore we hear in vain and mark this whatever spiritual duty we perform if we do it not with an intent especially against this sin it is to no purpose David when he chose out five flint stones it was with an intent to kill Goliah with them and when the slung them he aimed at his head so let us do in all our spiritual duties level them so that we may take aim at this sin especially and then we shall prosper 1 Kings 22. 31. Alas what is it to kill a Thousand common Soldiers in an Army of Twenty Thousand kill the General and you have won the Field we Fight in vain unless we Fight against this King of sins in us 8. Labour as much as you can to thwart this particular sin we use to say one contrary will expel another look you what is contrary to thy corruption exercise thy self in that grace or vertue the way to make a crooked stick strait is to bend it as much the contrary way Is Covetousness thy sin then be much in giving Alms be much in meditating of the riches of Heaven follow our Saviours Counsel in the 19 th of Mat. 21. Is Drunkenness thy sin Pray for the Spirit of God 5. Eph. 18. Art thou given to Pride labour for Humility and think meanly of thy self think the best of others drive in grace as much as you can into the heart and that will drive out sin especially that particular grace that is opposite to this sin to cure a Wound you must get a suitable Plaister for that Wound so for the cure of this sin you must get a suitable grace 9. If after all this that you have done you cannot yet work out this sin then go to God and beg of him beg earnestly of him to do it for you 2 Chron. 20. Chap. 1 4 12. so if thou art afraid of this sin and dost seek the Lord with all thine heart God will assuredly help But the truth is we have no heart to Pray against this sin and therefore the Lord doth not hear our Prayers we deal with our sins as Pharoah with his Frogs in the 8 th of Ex. 8 9 10. so we would fain be rid of this sin many of us but not yet why not before we come to dye when we are leaving the World then we could be content to leave this sin O this is a sign that we do not desire to part with it and if we will not part with it now we shall never part with it O of all things let us have a care of such a frame of spirit as this is least God in judgment give us over to dye in this sin as we have desired all our days to live in it 3. Why we should above all things keep our selves from our own sins David in the Text tells us that he kept himself from his Iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word as I shewed you in the beginning signifieth to prevent a danger that is likely to fall on us there is a Noun comes from this Verb which signifieth a Watch-tower as sentinels in a Garrison that stand in the Watch-tower espy the Enemy afar off coming to them before he seizes upon them and so prevents his design so David though he fell into other sins and was surprized as it were by other sins yet this sin which he calls his own sin he had a special eye unto was always upon his guard his Watch-Tower to prevent it certainly there was something in it David saw good reason for it that made him more carefull of this sin than of all others Now I will shew you some Reasons why we ought to be so careful against our own Iniquities 1. Because we love it so much this sin is the Souls darling the Souls beloved look into your hearts and search them well and you shall find a sin there that you love better than God or Christ or Heaven or your Souls It is said of Ahab that he sold himself to do wickedly oh this was an high prized sin what sell himself for a sin and are there not many Ahabs among us that will sell themselves for some sin or other A mans self is the highest price that he can set upon any sin that which we love best we prize most be it an horse or a dog I will not take an Hundred Pound for it But for a man to sell his Soul to the Devil nay Soul and Body to Hell to be tormented in the Fiery Lake of Brimstone Eternally for a Sin you will say that man pays dear enough for it O Friends here you see the force of the Reason keep your selves from this sin your love and affections from it because this is the sin that will take up all your love will take off your heart from God and Christ and your Salvation A man while he is suiting and hath deeply set his love upon a Woman will neglect all his other business that he may gain her for a Wife is it so with you in reference to any sin Brethren I desire to deal plainly and faithfully with your Souls and mine own have a care of that sin have a care of loving of it least you hate your Souls and hate God and Christ I will explain this by a comparison this sin is like Absalom Absalom
watchful over our Souls a man may be undone by sin before he is aware of it and therefore the Apostle upon this account gives us a special charge against this sin and calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin which doth so easily beset us 12. Heb. 1. 6. This one sin will damn thy Soul as well as Thousands though we should leave all other sins but this yet this will carry us to Hell. We do not read of Judas that ever he was guilty of any sin but one and that was Covetousness it was his Master sin and yet that one sin brought both Hell into his Soul and also carried his Soul to Hell. O how happy might Judas have been had he but kept himself from this his own Iniquity Friends do not deceive your Souls you have but a few days to live before you shall go either to Heaven or Hell do not boast that you are not Drunkards or Swearers or Lyers c. as others if there be but one sin that you love it will make God to hate you for ever cries the Pharisee in the 18 th of Luke 11 12. God I thank thee that I am not as other men are Extortioners Unjust Adulterers c. O but this Pharisee had a sin for all this that would carry him to Hell. A Prisoner that is Arraigned for murder may plead that he never cut a purse broke open an house robbed on the High way committed Treason against his Prince but all this will not serve his turn Murder will hang him O think of this and this one sin will bring you to Torments enough 2 James 10 11 12. A seventh Reason we have in this very Psal and 't is this when afflictions and tribulations come upon us this will be our great comfort that we have kept our selves from our own Iniquities David tells us his own experience in this Psalm that God was with him to stand by him in all his troubles because he kept himself from his Iniquity read but v. 16 17 18 19 20. and the Reason in the 21 22 and 23. verses Beloved would you have God to stand by you in all your troubles then cast away your sin 55. Psal 22. a man under afflictions that hath this sin about him is like a man cast into the Sea with a Milstone about his neck he is sure to sink to the bottom sin venom's the wound of every affliction O Brethren cast out this sin that God may not cast you off in the day of your adversity Summer will not always last Winter must come and what will you do if God will not own you let me tell you further when under afflictions you would be willing to be rid of this sin but then you shall not as you have kept it in spight of God it shall then be always with you to torment you O think upon it before God lays troubles and afflictions upon you you cannot but expect them for your sins have deserved them therefore I say think upon it before hand which you will chuse God to be your comforter in your miseries or keep this sin to add sorrows to all your afflictions 5. Lam. 15 16. the joy of our heart is ceased our dance is turned into mourning the Crown is fallen from our head wo unto us that we have sinned But every true Saint may rejoyce with David under his afflictions I have kept my self from my sin and now will my God keep me under all my sorrows 8. The last Reason is in the Text. This is the surest testimony of our Sincerity and Uprightness before God read the Text and the 22 th of Gen. 12. So may God say to us now I know that you love me seeing for my sake you have parted with your most beloved sin This is the only pleasing and delightful sacrifice to God 1 Cor. 13. 1 2 3. all without love to God is nothing and sure that man loves God but a little that will not part with one sin for his sake God shewed his love to us in giving us his own Son O let us shew our love to God in parting with our own sin In a word here is totum Legis Evangelii the summ and compendium of Christianity to keep your selves from your own Iniquities Unless you do this you may as good do nothing at all you can never say that you have kept Gods Commandments as long as you keep this sin in your hearts and bosoms Nay this sin will make all that you do sinful and odious in the sight of God you may pray your selves dumb kneel your selves lame read your selves blind hear Sermons till you be deaf give alms so long till you be poor and yet all is nothing in the sight of God while you keep this Iniquity in your hearts you may be great professors and yet if you have this sin you must to Hell for all that Brethren deceive not your selves 't is not the hating of Ceremonies in the Church but the hating this sin in your hearts that will be acceptable in the sight of God. Hell is the place that God hath prepared on purpose for Hypocrites and all those be they what they will of this or that opinion of this or that Sect Conformists or Nonconformists that have not kept themselves from their own Iniquities this great sin are but Hypocrites in the sight of God. Application 1. Use shall be a use of Information in diverse particulars 1. Here we may see the Reason why so many go to Hell 't is their best beloved sins that carry them thither Those sins which we account our greatest happiness here are they which bring men to their Everlasting Torments Every natural man like Jacob hath his Benjamin his darling sin and as Jacob had rather he and his whole Family should starve than part with his Benjamin so the most of us had rather lye Eternally in Hell than part with this Benjamin our own Iniquity O what a desperate hazard do every one of us run into by keeping and maintaining this one sin in our hearts if a man might be permitted to go to Hell and talk with the damned there and ask them all there severally wherefore came you hither and wherefore came you hither they would all make this Answer oh we were loath to part with our own Iniquities one would say I loved such a sin too much another O I loved such a sin too much c. else we had not been here Brethren we see what it is that will bring us to destruction that will ruin our Souls 't is that which we now love so well the sin that lies in our bosoms These sins like the Israelites dainty Quailes which they lusted so much after will assuredly bring down the wrath of God upon us 2. Here we see the Reason likewise why so few are converted by the Gospel because the Gospel bids us cut off right hands and pluck out right eyes part with that which is
most dear unto us the Gospel bids the Drunkard leave his drunkenness the Swearer leave his swearing the Covetous man to leave his Gold and Silver the Proud man to despise honor and embrace humility in a word it bids every man to leave his own Iniquity O this is an hard saying who can bear it flesh and blood can never endure it Away with such a Gospel as this is cry men this will turn the World upside down Let John Baptist Preach what he will before Herod he can like his Doctrin well enough but when he comes to tell him he must part with his beloved Herodias away with him to Prison 't is not fit such a man should live upon the earth Paul may Preach as long as he please at Ephesus till he come to Preach down Diana then will Demetrius presently raise a tumult against him so the Young Man in the 19 th Chap. of St. Matthews Gospel what Christ said to him from the 16 to the 20 verse was all well Christ had not as yet touched his sore place he spake nothing of his beloved sin well but you shall see what follows verses 21 22. here the shooe pincht him when Christ comes once to tell him of his beloved sin to touch that he had enough away he goes Sinners turn their backs on Christ assoon as Christ bids them turn their backs upon their own Iniquities We are all of us like Naaman in the 2 Kings 5. 17 18. God must bate us an ace if he expects us to be his Servants we make our terms with God to have our liberty in one sin or other which we like best O we think that God is a very hard Master and that he is too strict and severe with us to debar us of every sin like Agrippa we are contented to meet Christ above half ways to be almost Christians i. e. Christians in every thing save in one thing i. e. in keeping still our own sin but that we can by no means part withal Now I hope you see the Reason why so few are converted and why all our Preaching proves no more profitable unto you blame not us but blame your selves for it we may say as David said these Sons of Zerviah are too hard for us as to other things we may perswade you and prevail somewhat but when we come to speak against this sin your own sin there is little or no hope to prevail with you This sin is the Beelzebub the Prince of Devils and 't is not all the Apostles of Christ unless Christ himself come powerfully into your hearts can cast him out 3. Here we see the folly of sinners who for the short pleasure of some beloved sin or other will venture to undergo the pains of the damned the torments of Hell and the Wrath of an Almighty God 21. Ex. 1 2 5 6 verses the case is the same here the Gospel is nothing else but a proclamation of liberty to the Captives all that will leave their sins may come to Christ and be made free well but their are some like the Israelites servants that will say I love my sin which is my Master and as dear to me as Wife and Children I will not go out free oh these are the Persons that have their ear boared never shall Sermon do them good never shall ordinance do them good they shall serve sin for ever God will fulfill their desires as they are unwilling to part with sin so shall they never part with sin they and their sins shall live and dye and go to Hell together O the folly and fondness of sinners that are so unwilling to part with their sins let such know this before sin and they part they shall have enough of it you that tast the sweet of sin remember that you must tast the sour also sin like St. Johns Book though it seem to you as sweet as honey in the mouth yet it will be as bitter as gall and wormwood in the Bowels O let us remember this that our Souls are our own as well as our sins and one of them we must part withal here is the tryal which we love best our own Sins or our own Souls that which we love best we will not part withal 3. Acts 19. No sin shall be blotted out at the day of Judgment but those sins that are cast out here cast them out of your hearts and God will soon blot them out of his Book O that sinners were but as wise in preventing as they shall be woful in undergoing the everlasting sorrows which shall follow their short sinful pleasures 'T is but a foolish bargain that every sinner makes to purchase eternal pains for momentary pleasures to chuse rather to be turned out of Heaven then to turn one sin out of thy heart 4. Here we see likewise the Reason why People are so in love with sin which is so ugly in its own nature and so odious in the sight of God. If we had the true picture of sin drawn to the life before our eyes together with the Judgments of God in this life and the Torments of Hell in the other life carrying up its train we could not but sit down and wonder at the madness of our hearts that we should so much dote upon it or fall in love with it O but wonder not here 's the Reason every man loves one sin or other because 't is his own sin Do not some of you wonder why David should love Absalom so well a Murderer a Traytor what not one that in many respects dealt worse with David than ever Saul did one that was a continual grief to David yet he loved him dearly for all this would you know the Reason see it in the 2 of Sam. 19. 4. why he was his own Son that was the Reason Do you wonder that men can love sin so well which is a Traytor in their bosoms the Destroyer of their Souls the only hindrance of their Eternal Happiness oh here 's the reason 't is their own sin a Babe conceived in the womb of their own hearts nursed up and suckled in their own Breasts All men are mightily taken with their own things the Proverb is every mans own goose is better than his Neighbors swan so is it with sin we do hate sin others but we love it in our selves nay the very same sins that we hate in others we hug them while they are in our own bosoms the truth is this when ever a wicked man hates sin he doth not hate it as it is sin but because it is not his sin if it were his sin he would love it as well as others nay and perhaps this man that hates one sin in his Neighbour may as dearly love another sin in himself see an example in the 38. Gen. 24 25 26. we look not upon our own sins with the same pair of spectacles that we look on other mens sins withal Men will never think
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
than all the Persecutors of Christ so after he was more laborious than all the Preachers of Christ His zeal was still at the full tide only it ran in a quite contrary channel and this was a true mark that Paul was a sincere convert so if any of you would know the truth of your conversion by this you may know it are you as much against sin as you were formerly for sin are you as much for godliness as formerly you were enemies to it if the heart be changed the life will be changed you may know that man hath cast off his old friend if he seeks all manner of ways to undo him so if you have cast off your old sin your beloved sin you will seek as much to destroy as formerly to maintain it 6. Rom. 19. 6. That man that keeps himself from his own sin will be less in censuring others for their sins And the Reason is this because he hath had experience enough what it is to grapple with sin how easie a matter to be overcome by sin and such a man lives in continual fear of sin least he be foyled again least sin should once more get into his heart 6. Gal. 1. that man that hath conquered sin knows the strength of sin better than others that have never so much as once encountred sin he knows that sin will make the wisest Solomon a fool the strongest Sampson weak the â—eâ—kest Moses angry the most patient Job impatient and the couragious Peter a coward O he hath learnt by his own experience to see that sinners have need of pity and prayers rather than censures and revilings 2 King. 8. 11 12 13. 'T is a worthy Speech of Dr. Harris saith he use no more words against mens sins than thou wilt make Prayers for their Souls in secret All the People of God will bewail sinners while they are as confident as Hazael 't is a sign that man never went about to keep his own sin out that thinks others can leave their sins when they will. 7. He that hath parted with his beloved sin will part with every sin I have heard of many men that have set their affections so strong upon some women that when those women have cast them off have professed that for their sakes they would never Marry nor endure any women after how strongly do sinners set their affections upon their beloved sins but if it please God to convert them that they and sin break they will never endure any sin after they have known so much by that one sin when Sarah fell out with Hagar she presently goes to her Husband Abraham and bids him cast out not only Hagar the Bond-woman but Ishmael her Child also he that hath cast out this sin will cast out all the retainers to it every thing that doth but smell of sin 1 Thess 5. 22. here is a true note of sincerity for when we are casting out of sin if we do not cast out every sin we do as good as nothing for if we cast out all but one that one sin in time will bring in all the rest and many more again When Haman was angry with Mordecai he thought it no revenge to kill him alone for he knew that the rest of the Jews were like him and therefore like a wise Polititian he sought to destroy them all do so with sin put out every sin they are all of the same gang Kings when they make laws against such and such things do not make them for particular Persons if such a one or such a one do so or so he shall suffer so and so but for all in general so if Christ be King in thy heart and thou be a convert one of his Subjects his Laws will be general against every sin 8. All they that have parted with this sin their own sin their beloved sin will never return to it more 2 Sam. 13. 15 16 17. so wilt thou deal with this sin bolt and bar thy heart against it the hatred will be irreconcileable 17. Ex. 16. never make a league with this sin more herein was Jobs sincerity 34. Job 32. such a man would not be in his former condition living under the power of that sin no not to gain Ten Thousand Worlds they are dogs that return to their vomit and Swine that return to their wallowing in the mire again we do not read or very seldom of the Saints being twice in the same sin or if they have yet they have not returned with delight to it or it was not throughly purged out at first In the Gospel we read when our Saviour cast out the Devil out of many Persons he charged him never to return again 9. Mark 25. so when Christ converts a Soul he turns out sin as here he turned out the Devil so that tho sin still hanker about that man yet it is never entertained more 't is never received into the heart more there is not that love familiarity and friendship that their was before but now if sin be only like a quartan Ague to go away for a certain time and then return that man is no true convert but his estate is sad like an Ague the fit gets strength and returns more violently there is a dreadful place to this purpose in the 11. of Luk. 24 25 26. and in the 2 Pet. 2. 20. All these are sure and certain marks of that man who like David in the Text hath kept himself from his own Iniquity and happy is that man that can find these in him he is far happier than the greatest King or Prince in the World. We read of Alexander the Great and when he had conquered the whole World that he fate down and wept that he had no more Worlds to conquer he that hath conquered this sin may rejoyce that he hath no more to conquer 4. Use is a use of exhortation to the duty in the Text to keep your selves from your own Iniquities this is a work you see of very great concernment either this sin or your Souls must perish Our Saviour Christ in the Gospel tells us that 't is better to pluck out a right eye than to go to Hell with two eyes and to cut off a right hand than to go to Hell with two hands and I suppose that he speaks it in reference to this very sin our darling best beloved sin O sirs what will you do for your Souls I may say to you concerning this sin as Abishai to David concerning Saul 1 Sam. 26. 8. O do not you answer as David did Abishai at the 9 th verse when you have done this the greatest part of your work is done you will quickly find an happy change in you were but this one sin throughly purged out In the further prosecution of this use I will do three things 1. I will shew you the great Mystery of this Iniquity I working and ruling in the heart together with 2. The deceitfulness of
not we harbour some of those caterpillars that devour our Land in our hearts 't is worth every man's diligent search and inquiry sin deals with us in this case like thieves that cry out fire fire and so call People abroad and then they get in and rifle their houses O Brethren the best of men they have been the most tender of others and most sharp and severe against themselves 2 Sam. 24. 17. 1 Tim. 1. 15. these were better acquainted with their own hearts than many of our proud censuring Saints now a days O Brethren do but try this way and see if you do not get advantage against your own sin Be as diligent in spying out your own sin as you have been formerly in spying out sins in others and talk more bitterly against your own sins than formerly you have done against other mens sins 6. This sin will keep very close in the heart that so others shall not take notice of it This is another of sins policies to keep possession for sin knows our tempers very well sin knows we are all Hypocrites by nature and love to make a fair shew outwardly before men but care not how we are in the sight of God sin knows this and therefore 't will teach us an hundred cunning ways how we may keep it secret from the eye of man how cunningly and closely did Judas conceal and keep in his sin none of the other Disciples took the least notice of him no not when he was ready to do the Fact as you may read 13. John 27 28. oh this is the bargain that most of us make with our own sins we will give them room in our hearts and entertainment so long as they will keep secret and no man knows of them but if they once come to be discovered then we can keep them no longer oh how hath this very thing ruined many Souls we think all is well as long as we can but keep the matter secret and private from men oh Brethren the way for us to get rid of our own sins is to shame our selves for them before men 5. James 16. you will tell all the diseases of your body to your Physician you will tell all the flaws in your Evidences for your Estate to your Counsellor or Attorney why if you love your Souls keep not sins counsel out with it to some Godly bosom intimate Friend get some such to help you out with it by his good counsels or by his fervent prayers sin will speak to us as Sisera to Jael Judg. 4. 20. so when Ministers come to reprove sin such or such a sin and to put men upon examining their own hearts whether they have not such or such sins in them oh then will sin whisper the Soul do not say that I am here oh do not say that I am here Thus many keep sins counsel to their own ruin take heed of this policy 7. Another policy is this when sin sees that a man being convinced by the light of the word goes about to turn it out of doors then to keep possession 't will perswade the Soul thus that 't is an impossible thing for a man to be wholly freed from every sin in this life and therefore what need he trouble himself about one sin as long as he can keep himself from other sins This was that which deceived the Pharisee God I thank thee I am not as other men nor as this Publican he thought it well enough that he was free from the grosser sins so I have heard many say when reproved for sin and who I pray you is free from one sin or other As if God had given every man a pattent to keep one sin in his heart so he kept no more Brethren take notice of it sin plays the sophister with you here and I will shew you the fallacy of this Argument 't is true every man hath sin in him while he is in this life but it doth not from hence follow that every man doth keep allow and maintain sin in his heart A true Saint doth all that he can to be rid of every sin though he cannot be rid of it He is as careful to avoid sin as a Traveller is to avoid a Thief though he may fall into the hands of Thieves for all that 'T is sins policy to be alway beleaguering of us and besetting of us round about but 't is our duty to be always watchful against it and to do our utmost to turn it out of doors 'T is not the bare having of sin but the owning of any one sin the loving it the obeying it the maintaining of it that will damn a man. And therefore in a Gospel sense a man may be perfect in this life and free from every sin i. e. from the countenancing of sin 1 John 3. 7 8 9. Learn rightly to understand this Text. Bernard gives us a threefold exposition of it 1. He doth not commit sin Non peccatum facit quòd patitur potius quam facit Sin is sometimes too hard for him and so he is rather made to sin than to make sin like a Prisoner taken by the Turks he is made a slave in the Gallies 't is true he rows the boat but 't is against his will 't is his punishment grief and trouble but a wicked man he sins and 't is his pleasure and delight to do so A chast Virgin may be caught by a man and ravisht or deflowred oh but 't is as Death to her but a common Whore she seeks after men 't is her pleasure to play the Whore. 2. Non peccat id est non permanet in peccato sinners like swine they go to the mire on purpose to lye down and tumble in it a Saint if he fall into the dirt he presently makes hast home and washeth himself and rubs his cloaths and makes himself clean Assoon as Peter had sinned grievously he presently falls to weeping bitterly A wicked man lives in sin as a fish in the water 't is his element yea he cannot live without sin 3. Non peccat id est tantundem est ac si non peccet pro eo scilicet quod non imputatur ei peccatum Now God will not impute sin to a regenerate man why so because 't is not the regenerate man that sins but the unregenerate part in him that 's only guilty of the sin 7. Rom. 15 17. I sin saith the Apostle yet I hate it when I do commit it 't is not my will to do so but my weakness O Brethren learn these things and see the policy of sin how you must avoid it thrust it from you out with it hate it abhor it do not hearken to it and if any time you fall into any sin let it be your grief and sorrow for it oh do not countenance sin because you cannot be wholly rid of sin Learn this Gospel perfection not to sin at all i. e. not to delight in sin
is an Army in the Field besieging it round about and Traytors within the Walls and Fort among themselves Thus sin deals with us as the Israelites with the Tribe of Benjamin 20. Judges 38 39 40 41. O so doth sin set an ambushment for us while we are fighting against sins Army without viz. Temptations then the lyers in wait our own corruptions they begin to rise against us so that you see we must fight with both hands the battel is before and behind O sirs we must look to it for evil is determined against us Paul had the tryal of this and he sets down his own experience in this case 7. Rom. 18. O saith he I am in such a strait I am so put to it between two enemies that fight against me at once that I know not how to perform the good I would do and he gives us the example verse 21. there is sin without besets him and you shall see another enemy within verse 23. this makes him cry out for help verse 24. and the help he finds verse 25. O Brethren you see there is great danger Hercules durst never encounter with two at once but every Saint must therefore keep always one eye shut against the Temptation and the other eye always open to watch over your own hearts 2. As we have two enemies against us so unless we subdue them both and conquer them both we shall never be the better unless we kill both these enemies we kill neither unless the heart be mortifyed sin can never be subdued and unless sin be subdued the heart can never be truly mortifyed As for example a man may seem for a while to beat off the temptation by abstaining from the outward Act and Commission of a sin yet if this man's heart be not changed he will to this sin again A man that is a Swearer or a Drunkard may be so far perswaded of the evil of these sins that for a while he may leave off these sins of Swearing and of Drunkenness nay when he is tempted to them as when he is provoked as at other times he will forbear his Swearing and Cursing when he is invited to the Ale-house to ill company he will not go what will you say of such a man hath he not got the mastery of his sin do you think Tell me but one thing and I can resolve you and 't is this hath this man his heart reformed and changed if not I warrant you he will to his former sins again this is plain 78. Psalm 34 35. you would think there was a Reformation O but though the sin were routed yet the heart was not reformed verse 36 37. you must conquer both or else you do as good as nothing at all here you may see the great danger likewise you have not only two enemies to fight with at once but also both these must be destroyed at once we must rout the sin and reform the heart either subdue both or none at all 3. The great danger will further appear in that these two enemies will revive again assoon as they are slain so that we must be always killing of them a thousand deaths will scarce suffice as long as we live we must be killing them sin like Hydra's head one cut off two spring up so that the battel will not be ended till our lives be ended our corruption like the Leprosie under the Law not out of the walls till the house be pulled down 4. The great danger will further appear in respect of the great love we all of us naturally do bear to these our two grand enemies They are our own sins and our own hearts so that we must kill our selves if we would kill these enemies we must stab our hearts if we would stab our sins As for example one man he loves drinking at his heart another loves gaming at his heart another loves adultery at his heart another loves money and gain at his heart so that he cares not how he comes by it so he have it O Brethren judge you your selves are not these in a dangerous condition O kill their lusts and you kill their very hearts 't is hard for such Persons to be converted when their sins are nearer to their hearts then their Souls and they love them better than their Salvation such Persons are in a dangerous Estate It is with such Persons as with Jacob and his Son Benjamin 't is said that Jacob's life was bound up in Benjamins life if evil befall Benjamin Jacob thinks he must presently dye 42. Gen. 38. O Brethren never was a Jacob fonder of his Benjamin than are some men of their sins O they think if they should part with their sins or leave their sins they can live no longer Jacob could have found in his heart rather he and all his Family should be starved than let Benjamin be out of his sight O so will many venture rather to ruin their Souls and lose all than put sin away O this is the hardest lesson that Christ can teach to deny our selves and yet we must learn it if we would be Christ's Disciples O sinner thou sayst if thou part with such or such a sin thou canst not live hear what Christ saith 12. John 25. what saith Christ canst thou not live without thy sin why then dye rather than let sin live fling away thine own life rather than not fling away thine own sin Every Saint must be like Sampson sin and he must dye both together we must pull down the house over our own heads if we would kill these Philistins our beloved sins and corruptions we must kill our selves too if ever we would have grace to live in us 〈◊〉 and nature that is corrupt nature must both dye in us 5. The danger is great likewise in respect of the occasions of sin our corrupt hearts will be always drawing of us into the occasions of this sin we are all of us like little Children we love to be in harms way we love to keep within sight of the Temptation occasions saith Mr. Dike a reverend Divine are the taps to give vent to our corruptions we do as it were broach these unclean Vessels our filthy hearts when we seek after occasions of sin O this is very dangerous you shall see it in the example of David David you know was an upright man and sin had a mind to wrestle with David to try a fall with him and how goes sin to work why thus that which sin would have David do was to commit adultery with Bathsheba now Davids heart must draw him into the occasion of this sin else nothing could be done his sin and his heart go cunningly to work to draw him on to it and so they did at last you shall see it 2 Sam. 11. 2 3 4. see how cunningly David was drawn into this sin only by not avoiding the occasion of it David must walk on the top of his house to view about
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
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
an half repentance an half reformation 1 Thess 1. 9. 12. Rom. 9. 1. Isaiah 16 17. O how many are there that are grown cold in the ways of sin but yet are never the hotter in the ways of Christ these Persons are Neuters they are neither for Baal nor for the Lord of Hosts O if we do not take in both these parts our reformation is no true sound perfect reformation and therefore boast not of it nor deceive your selves by it if you are no better reformed you shall never be saved 6. Plea. O but say others sure we are those that are free from our own Iniquities for we cannot endure the least Iniquity in others we are no Hypocrites for we cannot endure Hypocrites Answer 1. If censuring and judging and finding fault with others would make true Saints we should have enough of them now-a-days the World is full of such Persons like the Lamiae those Witches that as it is reported of them carryed their eyes with them on their fore-heads when they went abroad to spye faults in others but put them into boxes when they came at home that they might see none in themselves Mr. Greenham calls them the Devils Registers that look after other mens sins A wicked man may hate the same sin in another that he loves in himself witness Jehu that hated Ahabs Idolatry but yet was an Idolater himself 2 Kings 10. 28 29. so we read of Joab a wicked man yet he could reprove David for a sin 2 Sam. 24. 2 3. if this be all thou canst plead thou mayst be ill enough for all this 2. I add further that 't is the very sign of an Hypocrite and a naughty heart to be angry with others for sin and not to be angry with our selves for sin the old Proverb is true Whores will call Whores first These Persons they do the Devils work for he is still accusing one or other before God when he is the worst of all himself 3. If we would deal uprightly with sin let us follow the Gospel Rules in this case and they are two 1. In judging and censuring let us ply that work at home the directions that the Apostle gives to the Wife may well serve in this case that the Wife ought to keep at home so in judging Christians ought to keep at home 1 Cor. 11. 31. 'T is our selves we must judge and censure and the more the better but we must not go abroad 14. Rom. 10. and 4. James 12. 't is dangerous medling here 2. In reproving or reforming we must first begin at home and afterwards go abroad 't is our Saviours own Rule 7. Matth. 3 4 5. we ought to be good examples to others and then we might spare reproofs our very lives would better serve the turn Tibi ipsi esto durus nunquam aliis Bern. This Brethren is the best way to save our selves and others to destroy our own sins and others will be thereby provoked the better to leave their Iniquities Christ compares his Disciples to Salt that is savoury in it self and savours all other things a Christians savoury life makes others to relish Godliness the better again he compares them to lights now a Godly life is not only shining in it self but directs others the way therefore if we would glorifie God let us look to our selves and if we would provoke others to holiness let us follow it our selves 5. Mat. 16. 7. Plea. O but say others we are not those that make a meer profession our good works are to be seen Our Saviour tells us the tree is known by his fruits and grapes are not gathered of thorns nor figs of thistles Answer 1. 'T is the surest sign of a Saint as far as we can judge to be fruitful in good works and yet an Hypocrite he may also imitate a Saint in these likewise and deceive the World did not the Pharisees which were Hypocrites give much Alms were liberal to the Poor did not Saul a wicked King slay all the Witches and Wizards Jehu destroyed Baal the unjust judge avenge the poor Widow of her Adversaries were not all these good works as to the matter of them and yet the Persons that did them wicked therefore 2. We must look to the Qualifications of them Now there are several qualifications required in good works to make them good in the sight of God which can be found in none but true Saints As 1. They must proceed from a good heart 12. Matthew 33. so 8. Luke 15. God looks to the goodness of the heart if our hearts be naught God will never tast of the fruit we bear That 's the root 2. The tree must belong to Christ or else he will never own the fruit the Woman is first Married and then she bares Children else what she bring forth before Marriage are not legitimate so all our good things before united to Christ c. therefore the Fathers call all the vertues and good works of the Heathens splendida peccata only because they did not belong to Christ Nay Christ tells us that none out of him can do any thing acceptable unto God 15. John 4. Look that you belong to Christ 3. For the fruit it self Theâ— qualifications 1. They must be done in Faith. He that hath no Faith cannot please God. Faith that ripens all our fruits else they will tast very raw 2. In Charity 1 Cor. 13. 3. without charity i. e. a true love to God and Holiness all our fruits will tast sower 3. Our good fruits must bear proportion 1. To our former bad fruits 6. Rom. 19. we must do as much for God as formerly for our selves or the Devil or sin or lusts 2. To the Soil we are planted in i. e. to the means of grace we live under 92. Psalm 13 14. God expects more from us than from others less would carry a man to Heaven formerly than now because we have more means than they 4. We must look especially that our aim and end be good or else our works cannot be good 1 Cor. 10. 31. Now if such be our fruits then may I say to you in the words of the Apostle 6. Rom. 22. Now are ye made free from sin and become servants unto God and ye have your fruit unto Holiness and the end shall be everlasting life 3. Motives together with means and directions 1. Motives Though the several reasons of the Doctrine laid down already might serve as so many strong convincing motives against this sin yet because it is a sin of so much delight to us and of so much difficulty to get rid of it I will add a few words more by way of motive to persuade you to this duty 1. Keep your selves from this sin because 't is a beloved sin this hath been proved already in the Doctrinal part that 't is the sin that we love most dearly Now if it be so a sin that we love therefore let us cast it out this is the
Gospel Rule if ever we would be happy we must love that which we naturally hate and hate that which we naturally love A natural man hates the light and loves darkness hates God loves the World hates Christ loves sin now if ever this man be saved he must be brought to this to hate what he loved and to love what he hated he must love the light and hate darkness he must love God and hate the World he must love Christ and hate sin Now here lies the strength of the motive if there be any sin that we love we must hate it cast it out because 't is beloved of us 't is our love to this sin that makes this sin stick and cleave so close and so fast to us 8. Cantic 7. so may we say here many waters many tears yea whole rivers and floods of Repentance can scarce drown our beloved sin Here are three things especially to move us to cast out this sin upon this very account that 't is our beloved sin 1. We love it what love sin do you know what you do when you love sin sin is communion with the Devil and do you love communion with the Devil there is none of you all but would be ready to spit in my face if I should tell you you love the Devil and you love his company why yes if you love any sin you love communion with the Devil Our Saviour calls sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. John 44. peculiaritèr dicit de amatoria cupidine scapula Now the Devil he loves sin and if you love sin too here is your communion with the Devil what saith the Apostle to the Corinthians 1 Cor. 10. 20. He that worships an Idol as the Heathens did he hath fellowship with Devils he that loves any sin sets up an Idol in his heart and serves and worships this sin as much as the Heathens did their Idols therefore he hath fellowship with Devils you see what it is to love sin to keep a beloved sin in ones heart is to have fellowship and communion with Devils all the Devils in Hell riot and feast and make merry in that man's heart Are you not afraid of this O then let this be an Argument to cast out this sin because 't is a beloved sin 2. If we love any sin we cannot love Christ this sin will make us leave him and forsake him Judas his beloved sin made him betray Christ O what an horrid thing was that and Brethren are there not many Judasses in the World that will betray Christ to satisfie their beloved sin Every man that hath a beloved sin in his heart is a very Judas in his heart to Christ let Christ and his sin stand in competition and you shall see that man will be the greatest enemy to Christ 3. Philip. 18. but who were these see verse 19. here were their Gods their beloved bellies and their beloved earthly things their beloved sins these were Christ's enemies 2 Tim. 4. 10. what 's the reason Demas forsook Christ why his beloved sin made him he loved the World what saith Christ 6. Matth. 24. so is the case here between Christ and Sin he that loves sin hates Christ and he that loves Christ hates sin the reason of this is plain Christ comes to destroy sin therefore he that loves sin cannot endure Christ and sin that dishonours Christ therefore he that loves Christ cannot but hate sin Christ and Sin are like Caesar and Pompey nec ferre partem Caesarve priorem Pompeiusve parem sin will not endure Christ to be above it and Christ will not endure sin to be equal with him Now here 's a tryal of your love are you resolved to love sin then you must part with Christ are you resolved to love Christ then you must part with your beloved sin consider seriously of this whether a beloved sin will countervail your loss of Christ 3. We cannot honour Christ better than by parting with our beloved sin O the Lord Jesus will take this very kindly at our hands when a man shall say Lord I have a sin a lust within me that I love most dearly 't is my darling O I take great pleasure and delight in it 't is not all the World shall make me part with it but Lord at thy command I leave it rather than I will offend thee I will have no more to do with it yea rather than I will not love thee I will hate even my beloved sin O Brethren Christ will take this wery kindly at our hands O that every one of us could say so as the Martyr said when he was wished to recant and save his life no saith he if every hair on my head were a life I would lay them all down for the sake of my Lord Christ so should we say if every hair on our heads were a beloved sin we would part with them all for the sake of Christ Here is a true sign of an upright heart and there is no other sign of it for a man to leave other sins it signifieth little or nothing but when it comes to our beloved sin whether we will part with our Benjamin or no herein will our love to Christ be tryed 22. Gen. 11 12. so will Christ say O my dear Soul now I know that thou lovest me seeing thou hast not withheld thy sin thine only sin thy beloved sin but hast even parted with that for my sake O Brethren you will shew more love to Christ and respect to Christ in parting with this one sin than with a thousand other sins And thus you see there is great reason why we should keep our selves from our own sin upon this account because 't is our beloved sin 2. A Second Motive is this This sin our own Iniquity is the only thing that hinders the making up the match between Christ and our Souls were it not for this Christ and we should quickly agree and close together without more ado the sinner stands upon this Lord spare me in this one thing no Christ will not bate thee this one sin O Soul hearken to this and if thou go to Hell at last when thou art in Hell remember this word that 't is only this one sin that keeps thee from Christ and Christ from thee Thou wilt not accept of Christ why because thou wilt not part with this sin and Christ will not accept of thee why because thou wilt not part with this sin O but perhaps thou wilt say I have many sins more why let not that trouble thee Christ will accept of thee with all thine infirmities if thou wilt but part with thine Iniquities 11. Matth. 28. if thou art weary of sin go to Christ he will ease thee hast thou thousands of sins if thou disown them Christ will never disown thee for them Here Brethren is all the pinch when a man will own sin and love sin and keep and maintain sin that 's the Soul that will
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
sin many a year some Thirty some Forty or Fifty or Sixty or Eighty years nay more you come to these waters the Ordinances you lye at Bethesda under the means of grace as if you desired to be rid of sin yet still the Question is will you be made whole will you part with this Iniquity I know you will all answer yes you are willing to part with sin O but still the Question is will you be healed 1. Do you love the means are you willing to make use of such means as the Lord prescribes you in his word for the good of your Souls can your hearts answer to this Question whatever the Lord bids us do we will do it like setting Dogs that hunt eagerly to catch the fowls but will rather starve than eat any of them so many hunt after Sermons but not do them Do you endeavour to practise all the Sermons that you hear if you hear Sermons but do not practise them 't is a sign you are loath to part with your sins 2. Are you willing to forego whatever pleasure or profit or advantage sin brings in to you that you may be healed of it O can your hearts answer to this Question there be many that say they hate sin yet love the pleasure profit and wages of sin Brethren if you love not the meat why do you eat of the broth if men love not hanging why do they love stealing do as Zacheus did 19. Luk. 8. if you would turn sin out of doors turn all its lumber out of doors too 3. Have not custom in sin made you unwilling to part with sin have you not lived so long in sin that you do not know now how to live without it have you not forgot the price of Salvation and the worth of your Souls O you that have been sinners so many years you that are Swearers of Fourscore years standing are you willing to leave your Swearing you that are Drunkards of Threescore years standing are you willing to leave your drinking you that have been covetous worldly minded Persons griping Usurers biting Landlords that have used the trick of cozening many years will you be made whole can you part with your old companions can you come out of Sodom and never look back can you cross the Red-Sea and not smell the Garlikes and Onions of Egypt on the other side can you or are you willing for the love of your Souls to do whatever Christ bids you and forego what ever Christ would have you why Brethren if this be your resolution then hearken and I will lay you down such means be your sin what it will I 'll warrant you a thorough cure I have already in the doctrinal part laid down nine several remedies or receipts against this sin which if you would but make use of might work the cure but least you may have forgot them I will add a few more and lay them down before you as plainly and as practically as I can so that if after all this you still retain your own Iniquities and go to Hell you shall thank your selves for it 1. The first is a very plain and easie receipt and so shall all the rest be O sinner thou hast that within thee that will cure thee As we say to some sick Persons what need you send to the Apothecaries you have herbs enough in your own gardens to cure you so here I say sinners you have that which can cure you in your own breasts Quest But you will say I pray what is that I Answer thus Friends what do you think of Judas and what do you think of Herod and what do you think of Pontius Pilate I know what you will say you will say thus why if we had been in their cases we would not have done as they did if we had been in Judasses place we would not have betrayed Christ in Herods place we would not have mocked Christ in Pilates place we would not have condemned Christ well I ask you further what do you think of such and such Neighbours of yours why I know what you will say you wonder that such a one is such a Drunkard another such a Swearer c. you wonder that they do not leave their ill courses you wonder that they do not look after their Souls more and Eternity Again I ask you further what do you think of Sermons I know what you will say here also why if we did but practise what we hear we might do well well then is this your verdict is this your judgment this comes out of your own breasts do as you say and you may cure your selves you say were you in Judasses place you would not have done as he did why then have a care you do not as ill as Judas or worse than Judas you wonder at your neighbours that they are no better why wonder at your selves that you are no better you say all the good that comes by Sermons is practise why then if you would get good by hearing Sermons follow your own directions Do not give away all your counsel to others and take none your selves Our Saviour reproves this very thing in the Scribes and Pharisees 23. Mat. 29 30. so say you if we had lived in our Fore-fathers days we would have been better than they O be as good now as you think you would have been then you that are able to prescribe to others why do you not prescribe to your selves you that are such rare Physicians in other mens distempers take heed that you prove not very fools in your own case alas sinner all the World cannot do thee good if thou art an enemy to thy self well sinner here is thy case thou wouldst feign go to Heaven that 's thy desire thy very reason as 't is inlightned by the word tells thee then thou must leave thine own Iniquity now if thou wilt not follow the best counsel of thine own heart who can help thee thou speakest against others that live in sin and art angry with them because they will not reform O be not like to some Parents that will beat their Children for swearing and yet swear themselves or like some Magistrates that will punish drunkards and yet be drunk themselves so that this is the first means improve what thou hast in thine own breast of reason or counsel or judgment Many Persons can give such counsel to others that if they would but follow it themselves would prove rare Christians 2. A second means to help out with this sin our own Iniquity is this go to the Scriptures Gods Pharmacothoea his closet of receipts and see what particular receipt thou canst find there against thy particular sin the Scriptures doth not only give us general rules and directions for our whole lives but also particular directions in particular cases and peculiar remedies against particular sins to instance in a few is any man inclined to the sin of Fornication the Scripture hath a