Four Learned and Godly Treatises, Treatise 3
THE DECEITFVLneſſe of ſinne.
PSAL. 119.29.
Remove from me the way of lying, and grant mee thy Law gratiouſly.
TO preſſe on to the words, and not to make any long Preface either with the commendation of this booke of Pſalmes in generall, or this Pſalme in particular, onelyonly thus much, Interpreters obſerve this Pſalme as a Diamond among Pearles, or as the Gold among other mettalls, or as Saul higher then his brethren there is a kinde of excellencie which Interpreters conceive to bee in this Pſalme; partly in regard of the largeneſſe of the matter, partly in regard of the ſpirit, and life, and ſtrength that appeareth in every line therein; Not to trouble you with theſe tinglings which come onelyonly to the care, but are not ſappy to nouriſh and affect the heart, onelyonly a little conſider that the Lord by the Penman of this Pſalme, doth ſtrive after a ſpirituall kinde of exquiſitneſſe, dividing it into 22. Parts, according to the Hebrew Alphabet, and every part having two verſes beginning with the ſame Letter. Secondly it is obſerveable, that among 176. verſes there is not above one or two but mentioneth the Law of God, either Law, or Precepts, or Commandements, or Word, or Statutes, Teſtimonies or the like, as if the Prophet David had beſtowed himſelfe wholly, and had beene eaten up with the Law of God. The ayme of the Text is to diſcover the great deſire that the holy Pſalmiſt hath, and expreſſeth to God for the removall of the body of ſinne that was upon him, and for the ſupply of that grace he ſtood in neede of, and craved at the hands of the Lord, and the two parts of David, prayer are the two parts of the Text; the firſt is the evill that hee would have removed from him, firſt, take from mee the way of lying, the ſecond is the great good hee needs, and begs and craves to be beſtowed, upon him, grant mee thy Law gratiouſly.
In the former againe take notice of two things, the firſt is the nature of the ſinne deſcribed, and it is tearmed the way of lying. The ſecond is the affection David had to this ſinne, he was weary of it, and burthened with it, & was deſirous to have it removed from him, take it from me, and not onelyonly take it, but cauſe it to goe away, as the Hebrew phraſe carries it, it implyes an action upon an action, as the Hebrew expreſſeth it, if the way of lying will not goe, Lord take it away from the ſoule of thy ſervant; wee will firſt come to the firſt part, and paſſe breefely, becauſe it is not the maine thing wee intend, but what is meant here by the word way? Wee muſt underſtand that the paſſages of a mans Spirit, and the practices of a mans life and converſation are ſaid in Scripture to bee a path or way, it is compared to a path way, when all the power and abilitie of a ſinner is ſpent in travelling and paſſing from one duty to another, from one action and ſervice to another, as the body paſſeth from place to place, ſo the ſoule of a man goeth from one ſervice to another, ſo that the worke of a man, whether touching the ſoule or his outward actions, they are ſayd to be a mans way; the minde is plotting and the affections ſtirring, and the will chooſing, and all the parts of the body are acting forth their ſeverall workes, this is a way, this the Prophet David intimates, Pſal. 119.9. Wherewith ſhall a young man clenſe his wayes? that is the frame of his heart inwardly, and his converſation outwardly, and the motions of the heart, and thoughts of the minde they are the galleries within doores, and all a mans courſes and carriages and ſpeeches are the rodes and outroomes, ſo that by the way is meant nothing but the curſed diſtemper of a mans heart, and the diſorder of his life; the corruption of a man in regard of his diſpoſition inwardly, and his actions outwardly, that is the way the Prophet here meaneth.
Now the point wee are to treate on is this; the nature of all ſinne is to be deceitfull, the courſe of corruption is deceitfull, it is faire in the outſide, but in the bottome it will couzen and delude; all the wayes of ſinne are crooked, and all the wayes of wickedneſſe are perverſe, it is the nature of all ſinne in generall, and of every ſinne in particular to bee counterfeit and deceitfull, this the Apoſtle intimates, Epheſ. 4.22. Put off the old man ſaith the Text, that is corrupt after his deceitfull luſts, the luſts of a mans heart will tell him hee lies to his face.
Now the deceit of ſinne is double, firſt it makes a man deceive others, corruption in the heart is like rottenneſſe in the roote of a tree, or in the coare of an Apple, it withers all the branches if the roote be rotten, and if the coare of an Apple be rotten, though it bee never ſo beautifull, it will deceive him that buyeth it, it will not bee fit for foode to him that hath it; ſo rottenneſſe in the heart and diſtempers in the ſoule, it will wither all the ſhewes of equity, and honeſty, and uprightneſſe, that formerly were obſerved, Z…ba had a deceitfull heart, and of a ſervant hee becomes a falſe accuſer, Achitophel had a proud heart, and of a Counſellour hee becomes a traytour, and David was wonderfully cozoned in him, it was thou my familiar that didſt eate bread at my table: So the covetouſneſſe of Demas his heart made him fly off from the truth, and forſake the fellowſhip and faith of Saint Paul, and leave him in the lurch, Paul had ſome confidence in him, but he deceived Paul, hee had a covetous heart.
Secondly, it is deceitfull, not onelyonly becauſe it deceives others, but it deceives the Author himſelfe, as it makes the ſinner deceive others, ſo it deceives the ſinner, it promiſes faire, and performes nothing in concluſion, it hath a faire outſide, but the iſſue is nothing at all, it promiſeth mountaines of riches and eaſe, but when a man lies on his death bed, it plagues the ſoule and rends the heart, Obad. 3. Wee ſhall obſerve the maine cauſe of the couzenage of Edom, The pride of thine heart hath deceived thee, thou that dwelleſt in the clifts of the rockes, that ſaith, who ſhall bring me downe? Becauſe ſhee was ferced ſtrongly, and had men and meanes, ſhe lifted up her ſelfe and ſaid, I ſhall never ſee deſolation; the pride of thy heart ſhall deceive thee, no body couzened her but her ſelfe, none deluded her but her owne ſoule, and it is pretty to obſerve concerning Ionah, hee was ſent to Niniveh, but becauſe hee thought diſgrace ſhould befall him, hee ſhould proclaime deſtruction to the city, and God would pardon it, and ſo he ſhould be counted a falſe Prophet, this made him take another courſe, now hee goes to Tarſis, and enters into a ſhippe, and is gore farre, but this pride and policie of his deceived him, hee thought hee ſhould have had all quiet and content and eaſe, no, the Lord ſent a troubleſome meſſenger after Ionah, the Winds began to bluſter, and the Waves beate, at laſt they awake Ionah, and Gods anger awoke his conſcience, and God with great trouble ſends him to Niniveh, God made him goe downe into the belly of hell, and yet made him goe to Niniveh too, and does his meſſage too: Little did Ac…n thinke when he tooke the Babiloniſh garment, and the wedge of gold to inrich him, all Iſrael ſhould ſtone him in the Valley of Achor. So Gehezai out of covetouſneſſe got two ſuits of raiment, but he little thought he had got a ſuite of leproſie that ſhould cleave to him and his poſteritie for ever, nay, Exod. 1. I will name onelyonly this, when Pharaoh was to trade with the children of Iſrael, hee calls his Councell, Let us deale wiſely, he thought all the world was his now, but when hee thought to deale wiſely, his wiſedome couzened him, for take notice of it, which is a thing remarkeable, the way he tooke to ſuppreſſe them did multiply them, for hard labour is the onelyonly way for generation and multiplication, and his putting of them to great paines, turned to deceit to himſelfe: ſo then if ſinne promiſe faire to others, and never doth what it pretends; if it promiſe faire to the workers thereof and never performes it, then ſinne is deceitfull, ſinne is a lyer: you might ſave mee a labour, then me thinkes every man that underſtands himſelfe, and hath common ſence will make the ſence and concluſion faire, never beleeve a lyer, reaſon and experience teacheth us this; no man will place his confidence in a diſſembler that will couzen him: this will be the iſſue of all ungodly courſes; you that looke after and attend to any ſinfull courſe, how ever ſome promiſe faire, and pretend much, glorious comforts and incouragements, if you will beleeve a looſe converſation, it will make you beleeve it will keepe touch, and be as true as ſteele, and whatſoever is promiſed ſhall be accompliſhed undoubtedly, and performed certainely to your ſoules, but beleeve it not: it is in this caſe with ſinne, as it was ſometimes with Saul, when Saul would draw his followers after him, and knit their ſoules to him: marke how he pleads, Can the ſonne of Ieſſe make you Captaines of hundreds, and Captaines of thouſands; and as who ſhould ſay, he is a poore baniſhed man, and cannot keepe himſelfe, much leſſe can he keepe you, but Saul can doe all this, therefore follow him. So ſinne will ſpeake thus of it ſelfe, and ſay, can a holy converſation, a Chriſtian way, an exact life, can theſe procure pleaſure, and caſe and credit; nay, is it poſſible they ſhould procure any content in this world: Iudge but equally and indifferently in this caſe, and marke how every luſt will pleade for it ſelfe. Whether is it more likely ſaith flattering and time-ſerving, that friends and great meanes which I will bring with me, or perſecution, and oppoſition, wch wil attend a holy courſe, whether more like to inrich you; and ambition ſaith, whether will great living and preferment or a priſon which exactneſſe and curioſitie hath accompaning of it, whether is more likely to advance you? and impatience ſaith is like to right your wrongs, you have hard dealing and meaſure, if you will be ruled by me, I will revenge all, but if you bee ruled by patience and meekneſſe you muſt beare all, whether is like to right your wrongs? and this is the reaſon that one followes revenge, and another malice, and thinkes to give himſelfe full content, ſtop your eares, and fence your hearts, againſt theſe chanting charmes of ſinne and Sathan, beleeve not one ſentence or ſillable, they will all deceive you, they will pretend faire, but the iſſue and event will not bee anſwerable in any meaſure. Alas what is it for a man to drinke a draught of poyſon in a golden cup and die as ſoone as hee hath done? what is it to bee rich and a reprobate, honored and damned? what is it for a man to pull vengence upon his brother, and to pull everlaſting deſtruction upon his ſoule, theſe are lyars and will deceive you, for the Lords ſake therefore never relie upon and truſt thereunto, and bring experience from former times of the old deceits of ſinne, and caſt diſparagement in the face of theſe pleas, and ſtoppe the mouth of theſe ſinnes, and tell ambition, is this your honour, with Haman to be in high regard to day and hanged to morrow? then let me be meane ſtill, is this all the content that all the carnall meanes in the world can afford, to fare deliciouſly every day with Dives, and then lie in hell for ever? Let mee live poorely rather; this will ſtoppe the mouth of theſe pleas; if a man have experience of an old cheater, if a man be noted, and have beene on the Pillery for his cheating, no man will truſt him, he couzens and deceives all that ever hee deales withall, have nothing to do with ſinne, it is an old Cheater, an old Deceiver, there was never any that truſted thereunto, or had dealing therewith, but was couzened and deluded, therefore, as they ſaid, What have we to doe with Idols? So ſay you, what have I to doe with pride, and malice, and envie, and earthly mindedneſſe, and carnall ſecuritie? they are all deceivers and cheaters: this they ſerved ſuch a one, and ſuch a one, therefore I will have nothing to doe with them, Pſal. 62.10. the Text ſaith, Truſt not in oppreſſion becauſe the oppreſſour hath a weightie purſe, and great friends and meanes, he thinkes to carry all before him, but truſt not in oppreſſion, for it will deceive you, ſo truſt not to a proud heart, truſt not to a malicious heart, in concluſion it will leave you in the duſt, when you looke for conſolation, you ſhall ſee nothing but miſery and confuſion, gall of conſcience here, and the worme that never dyeth hereafter will be the iſſue thereof.
Secondly, as wee muſt be carefull not to truſt a Lyar, and depend upon a Cheater, ſo we muſt be carefull to warne others of ſinne; this humanity learnes us, and reaſon will perſwade a man to this, if hee hath eſcaped robbing by the highway, he tells every paſſenger, take heede how you paſſe by ſuch a place leaſt you are ſurprized: if a man hath taken a Cheater, hee will bid every man have a watchfull eye to the cut-purſe leſt he be deceived; much more ought wee to have a care of the ſoules of our brethren, you that have heretofore found by woefull experience the trechery of ſin; a proud heart hath couzened you, and a looſe heart hath deceived you, when you are delivered and freed from theſe ſpoylers and robbers in this nature, leave a remembrance to your fellow brethren, as is is ſaid of Lots wife, Remember Lots wife; her hankering after Sodom brought her confuſion; remember Lots wife, and bold proud wives and ſervants, take heede of a proud heart, I was deceived with it, take heede of a malicious heart, I was cozened with it, take heede of a coveteous heart, I had like to have beene overthrowne with it, if the Lord had not beene mercifull, I had never beene delivered from it, Heb. 4.1, 2. The place is excellent, take heede, ſaith the Apoſtle, leſt you alſo fall ſhort, and as if he had ſaid, you that live in the boſome of the Church, and enjoy the meanes of grace and ſalvation, you thinke you muſt needs goe to heaven: take heede this couzened ſixtie hundred thouſand fighting men in the Wilderneſſe, they were deceived and ruinated, & it ſlew them; take you heede therefore, remember their dead carcaſſes, and beware you, leaſt you truſt wholly to the meanes, and periſh in the meanes, not truſting to God, and relying upon him for your everlaſting comfort: and it is that which Saint Paul leaves upon record, as a point in his owne experience, Phil. 3 8. ſpeaking there of truſting to mans carnall confidence, if any man could boaſt of this, and that, ſaith he, then much more I, I am an Hebrew of the Hebrewes, and circumciſed the eight day; and if any man may boaſt, if any man have cauſe to truſt upon theſe carnall proppes, I have more than any man, but they leave me in the lurch, and that which I counted gaine, it proved loſſe; as who ſhould ſay, you that live, remember this, I thought to be ſaved by my priviledges, and I truſted to my performances, I thought none ſhould goe to heaven, if not learned Paul, and judicious Paul, and experienced Paul, but theſe left me in the lurch in concluſion, therefore take heed that you truſt not thereunto.
Wee come now to the affection which the holy man had to this ſinfull diſtemper in this nature, the Text ſaith, Remove from me the way of lying, take it away, that is the phraſe, I will doe what I can Lord, and doe thou what I cannot, but however it is take it away from my ſoule.
The Point is this, A good heart is in good earneſt content to part with any corruption: What David did, a good man muſt doe, the ground is the ſame, and the worke of grace is the ſame, a good heart is in good earneſt content to part with any corruption, he doth not put off God with good words, and thinke to ſatisfie God with faire ſpeeches, but it is ſeriouſly and ſadly, and in good earneſt content to part with any corruption: Hee doth not ſay Lord, take away ſome ſtile out of the way, or take away ſome logge or impediment in the way of ſinning, I would not be diſparaged and diſgraced and troubled in ſinning, no Lord, take away the way of ſinning, that I may never walke in that way more: this was the guiſe of the ſoule of the holy man; and it is ſo with every holy man, and Hoſ. 14.2. and it was ſo with the converted Church, when their hearts were humbled, and they came to ſeeke the Lord, they ſay, take away from us all our iniquitie, and receive us graciouſly: they doe not halfe it with God and patch it, and peece-meale it; but oh take away all iniquitie, even the greateſt and the leaſt and the deareſt, take away all Lord, not onelyonly the open and the knowne, but the ſecret and the hidden, Lord take away all iniquitie, and receive us graciouſly: In the old Law the burnt offering was all to be burnt; ſo is it with a ſound heart, when it offers a whole burnt offering to the Lord of ſinne, leave not a haire or a hoofe behind, but let all be conſumed, and all over-maſtered, and ſubdued: ſo Pſal. 119.133. Let not any iniquitie have dominion over thy ſervant; markē the generalitie, there is none exempted, none reſerved, there is no reſervation, not one Lord Let no ſinne have dominion over me. A good heart will not deale with ſinne as the people of Iſrael dealt with the Cananites, the Lord commanded them to drive out the Cananites and leave none there, but they for their owne profit would not deſtroy them utterly but made them tributaries, but a ſound haart will not thus deale with ſinne, he would have it utterly removed: it is a baſe thing that a man ſhould retribute from his ſinnes, he will not baniſh all malice, but he will take tribute of malice, that hee may vexe thoſe he hath ſome ſecret ſpleene againſt, but this is the courſe, every man ſhould take up, we ſhould baniſh all ſinne, every Cananite, every corruption, and not onelyonly not ſuffer it to dwell with us, but not to be among us; therefore looke what Haman did againſt Mordecay, hee was not content to kill Mordecay alone, but hee hated the whole Nation of the Iewes, therefore hee would be at the charge to diſpatch the whole nation; let but the King ſend out his decree, and hee would be at the charge for the deſtroying of the Iewes, this ſhewes the malice of the man; ſo it might be with our malice againſt ſinne, a man muſt not onelyonly hate a baſe beggerly corruption, a poore Mordecay that will not profit, but the whole nation of corruption abandon that, God hath given out his warrant againſt every corruption, therefore be thou at the charge to execute it, and ſet thy ſelfe againſt the whole nation of rebellion of heart, and diſtemper of ſpirit; this ought to be the guiſe and frame of the ſoule. I have done with the proofe of the Point: we come now to open the Point; when I ſay the good heart is content to part with any corruption, this parting of ſinne and the ſoule appeare in two particulars: Firſt, hee labours and ſtrives and endeavours to doe what he can himſelfe; ſecondly, he goes to God to doe that he is not able: firſt for the former, the endeavour and ſtrife of a ſinner, for the parting of his ſinne and his ſoule, it appeares in foure particulars, in all which we may fully perceive, that in the ſoule of a gracious man, there is this reſolution to make a breach betweene his ſoule and his diſtempers: firſt, a ſound heart is ready to take the leaſt notice of any thing that is unlawfull, it hearkens to any information, that may diſcover any thing to be ſinnefull in any meaſure, after any manner; this is one argument that the ſoule is reſolved to part with any ſinne, becauſe it is marvellous ready to heare any thing againſt ſinne that it might part there from; a man that doth ſeriouſly deſire to remove another out of his poſſeſſion, the courſe whereby hee doth expreſſe his affection is this, he is ready to heare any report, and hearken to any relation by any man, after any manner, that will beare an action againſt the party, and hee will not onelyonly heare it, but record it, and make his advantage of it, that he may remove the man if it be poſſible out of his poſſeſſion; ſo it is with a gracious heart, when the ſoule of a faithfull Saint of God is weary of his inmate, of the ſinfull body of death that hangs about him, and would diſpoſſeſſe it, and reforme it were it in his power, not onelyonly the dominion of it, but the preſence of it in his heart any longer, hee is ready to hearken to the leaſt information, from any occaſion, from any ſpeech, from any action of the meaneſt Saint of God, that appeares in his courſe and converſation, whereby he make it queſtionable, ſuch a courſe is ſinnefull, and ſuch a practice unlawful, he is very carefull to attend, & lay his heart levill thereunto; nay, if his enemy out of malice and ſpleene, and envie, ſhall caſt any thing upon him as a matter unlawfull, it mill make his heart ſhake within him, and he beginnes to conſider, I never thought ſuch a courſe unlawfull, and ſuch a practiſe unwarrantable, I ſee ſuch a man dares not doe it, if it be a ſinne, why ſhould not I reforme it as well as another, and if it be not a ſinne, why ſhould he abridge himſelfe of that liberty which is lawfull, and the ſoule will never be quieted, till it get ſound information, what is lawfull, and may be performed, and what is unlawfull, and ought to be avoided: this is an argument, that hee is willing to part with his corruptions, becauſe hee is willing to know what is evill, that hee may avoid it, Iob 6.24. Teach thou me, and I will hold my tongue, cauſe mee to underſtand wherein I have erred: He doth not quarrell with the man that counſells him, or wrangle with the man that adviſeth him, but teach thou me, and I will hold my tongue; I know not, I perceive not, but cauſe me to know, informe ſoundly, reprove mee throughly wherein I have done amiſſe, Nay, Iob 34.32. it is a ſine paſſage, What I know not, teach thou me, if I have done amiſſe I will doe ſo no more: he is willing to heare any thing, willing to be informed, he will not caſt off counſell, and reproofe with matter of ſcorne, and ſay, I know as well as you, let every tubbe ſtand upon his owne bottome, meddle you with your owne matters, and doe not you come in another mans Dioceſſe; no, a gracious heart will not doe this, but what I know not teach thou me, if I have done iniquitie, I will doe it no more: a gracious heart when he cannot ſee himſelfe, will be ſuſpicious, what courſes are unlawfull, and will ſeeke direction from God, that he may clearely perceive it, and reforme it and avoid it: the heart of man is deceitfull above all things, therefore a good man when he hath ſearched what he can, if hee heare of any tricke and device that a carnall hypocrite may have, he ſearcheth and ſeekes, am I ſuch a one? and hee lookes up to heaven, and ſaith, Lord thou knoweſt the heart, let mee know it, thou knoweſt the windings of this ſoule of mine, let me underſtand it that I may not be couzened.
The ſecond is this, when the ſound heart is informed of the ſinne with evidence of reaſon, it yeelds quietly, and ſits downe convinced, and ſubmit it ſelfe to the authority of the power of the truth; this is another thing, a gracious heart, as it will not when there is no reaſon to gainſay a truth, ſo it will not invent trickes to defeate the power of the truth when it is evident, and plainely brought home to the judgement, this is certaine, though a man out of a carnall minde, becauſe fleſh will have his bouts, although a gracious heart ſometimes when it is informed, and Reaſons are ſound, and Scriptures undeniable, it will a little quarrell and wrangle for the while: yet when it ſeeth it cannot anſwer the argument, it will be content to embrace the reaſon and be framed thereby, and ſubmit to the rule thereof, Iob 40.4. when the Lord came to ſchoole Iob, and had informed him of his owne exellencie, and his baſeneſſe, he yeelds up the bucklers preſently, once have I ſpoken, but I will not anſwer, yea twice, but I will proceed no further, as who ſhould ſay, I have ſpoken fooliſhly, and ſaid unadviſedly, but I will ſay it no more, and famous is that of the Cananitiſh woman, when Chriſt was hot upon her, and called her dogge, truth Lord ſaith ſhee, yet the dogges may eate of the crummes that fall from their maſters table as who ſhould ſay, I confeſſe I am as bad as thou ſpeakeſt, I deny not what I am, I am a dog I yeeld it, yet the dogges lye under the table, that is all I crave and aske, that I may lye under the table and waile for crummes of mercy, you know how it was with Peter when he had denied our Saviour, he doth not wrangle it out & colour it over, but the very looke of our Saviour was enough to make him got out and weepe bitterly, if the arguments be plaine, and reaſon good, it will not caſt them behinde his backe, and winke with his eyes, and will not ſee the truth, but a gratious heart yeelds eaſily, and comes on comfortably to receive the truth, I confeſſe this, and experience hath taught as much in this nature in point of conſcience, it is poſſible for the ſoule, partly out of weakeneſſe of judgement, not being able to perceive the truth, or elſe out of a ſelfe wild diſtemper which blinds the judgement, it will wrangle againſt the truth, but in my experience I have obſerved this is the iſſue, it will never leave inquiring and diſputing about the buſineſſe till it fall that way, the bias of the ſoule will runne directly towards the truth; it is with a good heart though a weake one, as with a ſound ſtomack though diſtempered; take hot water into a windy ſtomacke the winde will ſtirre on one ſide, and the water on another ſide, and diſtemper the ſtomacke, but let the party take a little Methridate, the Methridate cloſing with the ſtomacke will eaſe a man, and refreſh a man in this kinde: ſo a good man hath a weake judgement in this kinde, and ſometimes a diſtempered heart, but when the good word of the Lord, the Cordiall water, the Methridate, when that comes into his minde, and is taken into his ſoule, a man will quarrell with profit and eaſe and carnall reaſon, but yet the ſoule will bee the better and will cloſe with it, for its everlaſting good.
Thirdly when a ſound heart hath taken notice and is informed, and upon that information ſits downe convinced, then in the third place it will ſet it ſelfe immediatly to the duty whereof it is informed and convinced, when the judgement ſtands cleare, and the heart yeelds, the floodgate is ſet open, and the water will flow, if there were any evill before committed, the ſoule ſets upon the reformation of it, if any duty not before performed, it now ſets upon the performance thereof; conſider of it, it is true I doe not ſay that when a man is informed and convinced, what is the courſe God requires, and what is the duty God commands, a man can then doe the duty as hee ought, but hee will doe what he can, and labour for ability to doe that, which for the preſent he cannot, Gen. 22 3, it was a hard taske that God enjoyned Abraham, to ſacrifice his beloved and darling ſonne Iſaack, now when the thing was plaine though it was never ſo hard, Abraham ſet about it, he got up betimes in the morning, and he and the child went, and the ſervants and all, and he addreſſeth himſelfe to the performance of the duty, and hee prevents all occaſions that might hinder him, his wife was not acquainted with it, his ſervants knew nothing of the matter: ſo if a man be the ſonne of faithfull Abraham, if thē Lord commands it, though it bee the killing of a darling ſecure, tender, beloved luſt, if the Lord ſay it muſt bee done, this ſinne muſt bee abandoned, this corruption muſt bee reformed, though it bee never ſo profitable, and bring never ſo much contentment; hee will riſe betimes in the morning, that is, hee will uſe all meanes, and imploy all helpes for the accompliſhing of it. A gracious heart if his minde be informed and his conſcience convinced of a duty, he will ſet upon the duty, it is a thing I would have you remember, it is a marvelous diſtemper of Spirit, when people ſpeake thus, I confeſſe it is a thing that ought to bee avoyded, the word forbids it, the Lord condemnes it, and my conſcience goes againſt it, but what would you have me doe? I cannot ſet into the worke, I cannot goe on in the worke, why then lay all aſide, lay ſincerity aſide, for it cannot ſtand with ſinceritie, that I ſhould be informed, and convinced of a duty which the Lord requires at my hands, and I not ſet upon it. I doe not ſay a found heart will not doe it as he ought, but he will ſtrive to get abilitie to performe that God requires. Alas ſaith the Gallant I confeſſe theſe faſhions are fooleries, but what ſhall I doe out of faſhion with the world, the Text ſaith, faſhion not your ſelves after the world, but the truth is I know not how to get out, and how to get in, it is a ſtrict paſſage, art thou informed of a duty and convinced of it, and is thy heart perſwaded of it, and wilt thou not ſet about it? where is grace then, Civlitie will reforme, Hypocriſie will reforme, Nature will reforme, Reaſon will reforme a man in outward things, but if a man will not part with an apiſh faſhion, a foolery, how will he part with all ſinne, that will not part with the ſhadow, the appearance of ſinne? I conclude thus, he that is informed and convinced, what is ſin, and ought to be avoided, and will not addreſſe himſelfe to reforme it, that man is not under the power of the Word and therefore hath no power of grace, but hee that knowes the Word of God requires this, and that God exacts this, and is convinced of it, and will not ſubmit to that word, hee is not under the power of the Word, therefore hath no power of grace.
Laſtly, as hee is willing to know what he ſhould doe, and is eaſily convinced of what he is informed, and doth endeavour to doe that whereof he is convinced: ſo in the laſt place his heart is content to take up the hardeſt meanes, the ſharpeſt medicines, that God hath appointed for the killing and ſlaying of his corruptions, if there bee any medicine in the world more keene then other, any meanes more ſharpe then other that may cut off his baſe diſtempers, a gracious heart will be content to take up that, that it may ſerve his turne, that there might bee reformation made. I expreſſe it thus, take an arme or a legge that hath a Gangrene, the nature of the ſore is, that it will infect, and ſpread, and kill the whole man, now the Chirurgion comes and tells the patient, either you muſt loſe your legge, or your life, either you muſt have your arme cut off, or you will cut off your dayes, there is no other remedy, why then if the patient ſay hee will abide the worſt, every man will ſay he doth not purpoſe to live; if he did purpoſe to maintaine life, hee would take away that which will take away life: So it is here with ſome kinde of baſer ſinnes, I meane groſſer, opener notoriouſer crimes that I may ſo ſay are ſcandalouſly vile, there is no way in the world, but there muſt be ſome ſharpe corraſive applied, or elſe the ſoule will never bee ſeparated from theſe, there muſt be ſome ſtrong corraſive and ſharpe medicine applied, now if the ſoule will not take that corraſive, and medicine, he doth not purpoſe to part with ſinne, becauſe hee will not uſe the meanes that may take away ſinne; as for inſtance a man hath gotten an eſtate by theeverie and couzenage and the like, now when the Word of God comes home to his conſcience and informes him, and tells him he muſt ſatisfie every man, that is the thing, he muſt make ſatisfaction, for hee ſhould humble himſelfe and bemoane his eſtate with teares, that will not ſerve the turne, nothing will cure him, but ſatisfaction that is the Gangrene that muſt be cut off, but then hee will ſay moſt of his eſtate was gotten by this meanes, and if hee make ſatisfaction hee ſhall beggar himſelfe, but if hee bee content in good earneſt to part with his ſinnes, he will take this courſe becauſe nothing elſe will doe the deed, a Broker in London that had gotten much by couzning, when the Word came home unto him, and diſcovered his ſinnes, hee was content to make ſatisfaction till it came to five and ten pound, but when it came to an hundred pound he flew off; I will paſſe no judgement upon him, but his courſe was baſe before, and ſo it was afterwards, a man that deales falſely, this is the medicine this is the corraſive that muſt cure him, thus Zacheus did. If I have wronged any man ſaith he by forged cavelation, let him come I will reſtore him fourefold. A gracious heart that is truly wrought upon will apply this medicine; the other inſtance is this, imagine a man that lives in the boſome of the Church, a great profeſſour hath beene either openly drunk, or hath beene a knowne adulterer, there is no cure for this man, let him faſt and pray, and humble his ſoule, and cry and howle, I know not how this mans conſcience can be quieted unleſſe he make publicke confeſſion in the Congregation, hee muſt not onelyonly ſatisfie his owne conſcience, but hee muſt ſatisfie the Congregation, the Church of God hath beene wronged, and the Church of Chriſt diſhonoured and diſcredited, hee muſt therefore undergoe publick pennance, as his offence was publicke, this is a ſharpe medicine, and corraſive, but a good heart will take it up, as an antient ſpake, hee lay at the Church doore and ſaid, ſpit upon me, caſt me out of your Congregation, ſo God caſt not my ſoule out of heaven I care not. Thus much a good heart will doe, and then he is content in good earneſt to part with his corruptions, hee is willing to know what is ſinne, he yeelds when hee is informed, and readily embraceth what hee yeelds to, nay he will take the ſharpeſt medicine to doe him good, but if yet the ſinner findes that hee cannot be rid of his corruptions and diſtempers, then he goeth to God, and intreats him to doe that for him which he cannot doe himſelfe, and that appeares in three things The firſt paſſage is this, it lookes unto the truth of God, and it wiſheth and welcomes thoſe truths that are in reaſon moſt powerfull to prevaile with his ſoule, and moſt likely to worke moſt effectually, for the ſubduing of his ſinnes, that when he cannot doe what hee would, and maſter his ſinnes as he deſires, he wiſheth that the Lord would direct ſome man by ſome powerfull truth to plucke theſe rebellions out of his ſoule, hee wiſheth and hee wellcomes, and he takes thoſe truths that may be powerfull and effectuall this way, ſo that the ſoule makes his moane to God and complaines as David did, ye are too hard for mee yee ſonnes of Zerviah, Oh Lord, theſe corruptions ſticke too faſt, they are too ſtrong, they are too mighty for me, I am not able to remove them, but Lord, take them thou away from my ſoule, take away the way of iniquitie from me, nay, teare them from me, nay, doe what thou wilt with my ſoule, onelyonly remove them from my my ſoule, this is a gracious heart now, nay, the Lord takes this as his proper worke and ſpeciall prerogative, I take away the heart of ſtone, and I give the heart of fleſh, this is his perogative royall, none meddles with it but he, therefore the ſoule argues thus, Lord, thou haſt ſaid, that thou takeſt away the heart of flint, thou haſt promiſed to ſubdue a ſtubbourne ſpirit, and to maſter a malicious vaine ſpirit, Lord doe this for the ſoule of thy ſervant, take away theſe diſtempers, and in thy faithfullneſſe, anſwer the deſires of the ſoule of thy ſervant, helpe me Lord againſt the rage of theſe ſinnefull diſtempers, and when the truth of Chriſt layes battery againſt a mans heart, and that it brings and ſets up another frame and diſpoſition of heart, the ſoule lies under the blow, and cloſeth with that truth, more of that Lord, oh there againe Lord. A man that is troubled with the toothach, if the Tooth-drawer apply his inſtrument, and hee find hee hath hold of it, hee ſaith, that is it, pull it out, leave nothing behind. So when the ſoule is under the ſtroake of ſtrong diſtemper, if hee make conſcience of theſe things, when the word comes home to his ſoule, and meetes with that diſtemper, he ſaith Lord, plucke out all of it, that I may never ſee that pride more that I may never ſee that malice more, leave not a ſtumpe behinde, Lord, that I may be freed from that curſed diſtemper of ſpirit, this is the difference betweene a varniſhed hypocrite, and a ſound heart, a wretched unſound heart, it feares leaſt the Word ſhould come home to it, it feares the blow when hee ſeeth it comming, hee wiſheth he were ridde of the place, or the Miniſter ridde of that point; but a ſound heart feares leaſt the Word ſhould not come cloſe enough, it is conſcious to it ſelfe, and knowes and ſees, I have heard ſuch Sermons, and ſuch terrors, and ſuch mercies revealed, and I am ſtill to this day ſtubborne, to this day rebellious; ſo that I feare nothing will prevaile with mee, nothing will get ground againſt this rebellious ſpirit of mine, I feare the Word will not touch me, nor maſter this rebellious ſpirit, this is ſomewhat, you meane in good earneſt that you and your ſinne will part; it is a fine paſſage Zach. 13.6. One meetes him and askes him, where hadſt thou this wound? I was wounded in the houſe of my friend; a gracious heart counts the Miniſter a friendly Miniſter, and a friendly Word that cuts his heart to the quicke, and goeth to the coare of his corruptions, oh the wound was the wound of a friend, it was a friendly reproofe, the Miniſter ſpake friendly to mee that wounded my corruptions, I ſaw the coare comming, why this is ſomewhat when the ſoule can wellcome ſuch truths, as are for the a wakening of it.
Secondly, as the ſoule wiſheth and wellcomes thoſe particular truths, that may awaken and overpower a diſtemper, and leave a contrary grace, ſo it is reſtleſſe before God be pleaſed for to worke this, before it ſee every corruption maſtered, and the frame of ſinne tottered at a reſtleſly looking to God, and reſtleſly waiting upon God, why when will it once be? ſuch a mans heart is broken, and ſuch a mans conſcience awakened, and ſuch a mans ſpirit brought low, and Lord, ſhall nothing prevaile with me? He is reſtleſſe in ſeeking unto the Lord till he ſee every ſinne maſtered, and every corruption overpowred, ſo that though it be inherent, yet it is not regnant. The Iriſh man being malitious and fearefull, he never thinkes his enemy killed till he hath cut off his head, hee will be ſure to make him paſt recovery; ſo a gracious heart never thinkes his ſinnes are ſlaine, till hee ſee the ſtrength and power thereof ſubdued in every particular more or leſſe, till hee ſee the very bloud and life of his corruptions removed this is that a gracious heart is reſtleſſe and intreats at Gods hand from day to day, therefore it is a fine paſſage, Rom. 7.24. Oh wretched man that I am, who ſhall deliver me from this body of death; marke the weight of his complaint, hee doth not ſay, deliver mee from the ſtroake of ſinne, or the action of ſinne, but from the body of ſinne, there is a body of pride, there is a body of malice, a body of anger, a body of the curſed diſtempers of a mans ſoule; now a gracious heart is not content to be freed onelyonly from the tongue of pride, that hee may not ſpeake proudly, but Lord deliver mee from the body of pride, from the body of malice, from the inward frame of my diſtempers: in a word, looke what Haman ſaid concerning Mordecay, when hee had all the cappes in the country, and all knees bowing to him, What availeth this, ſaith he, ſo long as I ſee Mordecay ſit in the Kings gate? So ſaith a gracious heart, what availes it me, that I am not a theefe, or a drunkard, or an adulterer, if yet this proud heart prevailes, this proud heart and carnall confidence of mine will bring my ſoule into everlaſting deſtruction, the ſoule is reſtleſſe till the Lord looke upon him, and deliver him from his corruptions.
The third thing is this, that the ſoule is content that God ſhall doe what hee will with his corruptions, take them away after what manner hee pleaſe, though it bee upon the hardeſt tearmes in the world, as it welcomes thoſe truths that may worke, as it is reſtleſſe till they doe worke, ſo it is contented that the Lord ſhould worke upon ſinne, and ſubdue it upon the hardeſt tearmes in the world. A covetous man if nothing but beggery will looſen his heart from the world, then hee will pray the Lord to make him give away all, and leave himſelfe a beggar ſo hee may have a liberall heart: So if a man bee notable to ſubdue the pride of his heart, a man hath great parts and abilities, and hee prankes up himſelfe therein, if there bee nothing will cure this timpany, if nothing will doe the deede, unleſſe God knock off the wheels and leave him in the duſt, and make him the off-ſcouring of the world, yet a gratious heart though this be hard ſaith, Lord let mee have an humble heart whatever it coſts me, this man now is in good earneſt content to part with his corruptions.
For the uſe of the point wee have firſt here a matter of lamentation, and I know not whether wee are to condemne the evill of the world, or mourne for the evill that appeares in the hearts and lives of men, but this is ſure, that if this be the behaviour of a ſound heart, then there is little ſoundneſſe and uprightneſſe in the world, not to hover in generall, but to pitch upon particulars which is the life of application, let me make it appeare in theſe three particulars, this is a bill of inditement and falls heavy and foule upon theſe three ſorts; the firſt is the prophane perſon the ſecond is the indulgent hypocrite, he is very loath to part with his corruptions, if this be true, if this bee the frame of heart which David expreſſeth, and is in the ſoule of every good man, then judge you, I will ſay nothing, but judge you, ſet downe the ſentence, what doe you thinke of thoſe that are content rather to part with their blood and with their hearts, then with their baſe corruptions? I meane the prophane, carnall wicked of the world, they are ſo farre from being content to have their ſinnes taken away, that they are not willing to heare of it, they are not willing that the Miniſter ſhould meddle with them, or that any man ſhould touch them or come neare them nay there is no power outwardly that can prevaile, no abilitie in any meanes that is able to teare theſe diſtempers away from their ſoules, and plucke the cup from the drunkard, or the dalliance from the adulterer, or a faſhion from the faſhion-monger, they are up in armes preſently, nay obſerve it men muſt beware it they meddle with theſe things, they will take away mens credit and liberty, and life many times, rather then they will ſuffer their corruptions to bee remooved, and their ſoules humbled by the power of the Word. Iohn muſt rather loſe his head, then Herod his inceſtuous adultery. Nay the league of theſe men with their luſts it is everlaſting, Ier. 18.12. when the Prophet came early and late ſpeaking to the people, this is the good and ancient way walk in it, mark how they anſwer, we will walke in our owne wayes, and as they reſolved ſo they did, Ier. 8.5. the Text ſaith, when the Prophet came to ſpeake to them, and informe them of their wicked wayes, and plucke away their corruptions, they tooke hold upon their deceits, the phraſe is ſtrange, this is all the quarrell in the world betweene the Miniſter and the hearts of the people; we come to plucke away your ſinnes, wee would pull downe your proud heart, and ſubdue your curſed diſtempers, and you take hold of your luſts, you take hold of pride and will continue proud ſtill, you take hold of malice, and you will be malicious ſtill, in deſpight of God and Miniſters, and counſels, and directions and what ever comes to the contrary; looke as the Philiſtims dealt with the Arke, ſo theſe prophane carnall hearts deale with the Word of the Lord, when it comes to take away their diſtempers, 1 Sam 4.9. when the people of Iſrael brought the Arke into the Campe, they began to be amazed, and ſaid there was never ſuch a thing before, therefore ſay they, ſtrengthen your hand, O yee Philiſtims, and quit your ſelves, that yee be not ſervants to the Hebrewes. The Arke was a type of Chriſt now if they would have beene ruled by Chriſt, and have received him they might have beene bleſſed by Chriſt, but all is gone when the arke comes to take away their ſinnes, therefore they joyne hand in hand, and ſtrengthen themſelves againſt him, ſo it is with a naughty and carnall heart, when they ſee the word of God cloſe, that the miniſtery of the Goſpel is keene and pierceth, when a man ſhall not hover in the generall, that a man may bee a Chriſtian, and prophane, (a ſwearing, lying, prophane Chriſtian) but the word will pluck away every corruption, and maſter every luſt, when they finde the miniſtery thus ſtrong, and the Word thus keene, and the worke of Gods Spirit thus mighty, they arme themſelves and ſay, Play the men O yee Phil…ſtines, they bend head, and hand, and heart together; looke either to maſter the power of the Word, or to lay downe the power of your corruptions; therefore take heede of the nice, preciſe, curious courſe that the word reveales, and the miniſters would preſſe upon you. The reſolution of theſe men is that of Ruth and Naomi, they ſay to their ſinnes as they did, nothing but death ſhall part us, the contentious man will part with his eſtate, before hee will part with his brangling, ſo the ambitious man will be content that God ſhall take away his Word and Spirit, but ſhall not take away his vaine glory, you will not part with your ſinnes untill death, why you ſhall live in your ſinnes here, and you ſhall bee damned for ever for your ſinne; wee have now done with the carnall Goſpeller and prophane perſon.
Wee will now trade in the ſecond place with the indulgent hypocrite, I uſe this terme becauſe it fits the paſſage of the point in hand, and he is caſhered and caſt out, as not ſharing in, as not partaking of the leaſt dramme of uprightneſſe of heart, this indulgent hypocrite, I compare to a fond cockering father, that never loves to have his child out of his ſight, but if hee die, hee will die with him almoſt: So this hypocrite, hee is not willing to ſee an everlaſting divorce betweene ſinne and his ſoule, he hath ſome ſecret haunt of heart, and diſtemper of ſpirit, and hee will leave them now and then a little, but hee will not part wholly with them, the ſoule of the hypocrite is hankering after thoſe ſecret diſtempers of ſpirit, and though ſometimes the Word doth overpower him, and the worke of conſcience doth make him, not dare to live with his ſinnes, yea hee will meete with his ſinnes as occaſion ſerves, and they will mainetaine their old league and friendſhip in this caſe, as it is with a cockering father, when ſometimes the friends perſwade him, and neceſſitie forceth him, and hee ſeeth hee muſt put out his child to ſchoole, or elſe hee will be ſpoiled, loath he is to have him goe out of ſight, but goe hee muſt, therefore goe he ſhall, but his concluſion is this, hee will ſee him once a quarter, or every good time: or looke as it is with ſervants in a family that intend marriage before the maſter be acquainted with it, though the maſter turne one of them out of the houſe, that they doe not dwell together, yet they will meete one another, and conferre with one another as occaſion ſerves. So it is with this indulgent hypocrite, he is very tender over his old ancient darling diſtempers, privie pride, and ſecret ſelfe-love, and carnall confidence, and earthly mindedneſſe, he is not able to part wholy with theſe, but if reaſon force him, and conſcience preſſe him, and he muſt part with his profit if he be covetous, then with a ſad heart hee parts with his baſe profit, away you muſt, I muſt couzen, no more; and eaſe away you muſt, I muſt ſuffer for the cauſe of Chriſt, but though he puts them from under his wings, thus for the preſent, yet he will not have them goe farre, but he muſt heare of them, and ſee them at ſome ſeaſons: ſo the Tradeſman, he hath his fingers knockt off from baſe dealings and falſe weights, and meaſures, but when the faire comes, and advantage comes, hee will ſend for couzening againe; ſo hee that prizeth his liberty more than the Goſpell and truth, and he that prizeth his honour more than Gods honor, & yet ſaith he muſt abandon all, and forſake al if dangers approach, and miſeries are at hand, then he can ſend for ſecuririe, and ſhift for himſelfe, and by baſe dealing maintaine his owne quiet: this I take to be the indulgent hypocrite, and mee thinkes it is like Pharaohs dealing, when Pharaoh was battered with the hand of God, and the judgements of God purſued him, Exod, 8.28. he could not beare it out, and therefore was content to let the people goe and ſacrifice to the Lord, but goe not farre, ſaith he; ſo this indulgent hypocrite ſaith, eaſe, you and I muſt part, and profit, you and I muſt part, but goe not farre in the meane time, let me heare of you as occaſion ſerves: this is the guiſe of this hypocrite, which is indeed profeſſely oppoſite to ſoundneſſe and uprightneſſe, and this wretched hypocriticall perſon, diſcovers the falſeneſſe of his heart in three particulars, firſt, if there be ſearch made, or information given touching his ſinnes, hee will not be knowne of it, hee will not be ſeene to owne any ſinne in the world, but hee puts a new ſuite and a new tyre upon his baſe courſes, and he invents away and ſhift to make that he doth lawfull, and then no man ſhall condemne that he doth as unlawfull: it is a prettie paſſage, it is with the ſoule as it was with Abraham and Sarah, Gen. 12.13. Abraham was very fearefull becauſe his wife was beautifull, leaſt hee ſhould be ſlaine for her ſake; now marke the covenant, Therefore ſay I am thy brother, ſay ſo though ſhe lied. So obſerve it, corruptions make a covenant with a corrupt heart, as covetouſneſſe makes a covenant with a miſerable carnall baſe heart, and ſaith, if the caſe ſo require it; and the neceſſitie of the Church expects it, that I ſhould give ſomewhat liberally, if any ſuch occaſion comes, ſaith the ſoule to covetouſneſſe, I am reſolved not to give, but to be cloſe-fiſted: but then ſome will ſay this man is a covetous man, oh ſay not you ſo by any meanes, but ſay I have a great family and a great charge, and then I ſhall ſave my money and my credit too, now covetouſneſſe is no more covetouſneſſe, it hath put on a new ſuite, it is frugality now. So eaſe and liberty make an agreement with the ſoule, if it be ſo that I muſt bee compelled to ſuffer, the times are dangerous, if miſery and calamity ſhould come upon us, I am reſolved to ſuffer nothing, but ſay not ſo by no meanes, but if any man ſay, you will not performe your duty, unleſſe you bee forced to your duty, ſay not ſo, but ſay thus, my conſcience is fully informed upon good grounds, though I am not informed yet, ſay ſo, and I ſhall ſave my eaſe and honour and all, this is baſe cozonage, the ſoule deales in this kind as Rahel with the Idolls, or Rahab with the ſpies, when Laban came to inquire of his Idolls, ſhee tooke the Idolls and ſate upon them, and ſhee let him ſearch all the ſtuffe but that, and her excuſe was the cuſtome of women was upon her, ſo the indulgent hypocrite, he will be content to have his heart and life ranſackt and ſearcht, till it comes to his idoll pri…e or vaine glory, or time ſerving, but if it come to this Idoll, the ſoule will ſit upon this Idoll, and then it is not the Idoll, but a kinde of excellencie he doth pretend, ſo tell the faſhion-monger of this and that, it is not pride, but it is comlineſſe, the faſhion is under, but comlineſſe is ever; this now is a cockering hypocrite.
Secondly, if it be ſo that this wretched heart be both informed and his conſcience be convinced that it is a ſinne hee muſt amend it, and ought to reforme it, then the ſecond paſſage is this, he doth goe very ſlowly about the reformation of this, he whyles off the proceedings againſt his ſinne, hee ſaith it muſt be ſo and ought to be ſo, and hee will take a convenient time to reforme the ſinne, and in the meane time he commits the ſinne, looke as it is with a ſleepie Magiſtrate or cockering father, if a man pleade to one of the miſorder of the towne that muſt bee reformed, and to other that the child hath done things that cannot be excuſed, they ſay it is true, and I will take a time to requite it ſaith the father, and obſerve a convenient ſeaſon to reforme it, but the one neglects the child, and corrects it not, and the other neglects the ſinne and reformes it not, this is falſe dealing with the Lord, this is a lively picture of an indulgent hypocrite, ſometimes reaſon convinceth him and hee yeeldeth; I confeſſe I ſhould pray in my family, and I confeſſe my heart is cowardly and baſe, and I ſhould ſuffer for Chriſt, and let libertie and honour lye rather then let the cauſe of Chriſt goe, but alas what ſhould I doe? I ſhall take a convenient time to reforme theſe things, all things cannot be done at once, threaten their ſinnes and they will require it, but in the meane time they pardon their ſinnes, I will pray in my family, and reforme my ſervants, but that time of reformation will never come, they are loath to deale hardly, loath to proceede to reformation of the evills that are deare and tender unto them, you know what he ſayd, father I will goe into the Vineyard but went not, and they in Deut. all that the Lord hath commanded, we will doe, but did it not, they were all ſhell and no ſubſtance at all.
Thirdly, if hee doe proceede or be forced to proceede, and labour for the reformation of his ſinnes, the third paſſage is this, hee will not deale thoroughly, hee will not deale keenely with his corruptions, but hee will dally with it, he will not have a totall ſeparation made, and a thorough execution againſt ſinne, but onelyonly a moderation, and ſome connivance at ſinne, though he layes ſome kinde of puniſhment upon it, and ſnubs his corruptions, yet he will not kill it, hee threatens his evill and reformes it in ſome meaſure but hee will not abandon it utterly, that he may never have more ſocietie with it, take notice of the guiſe of this hypocrite, you ſhall commonly have him complayning of too harſh preaching, there is wiſedome in all things, theſe things are able to gaſter a mans conſcience, and terririfie mens ſoules, the Engliſh of it is this, take heed that you doe not ſmite ſinne too hard, and torment the devill too much, you ſhall hardly heare of a good heart that is ſenſible of his ſinne and tired therewith, but hee thinkes, more of that Lord, and yet more ſharpely and keenely, I am afraid that the Word will not come cloſe enough, and that the Miniſter will not meete with my ſinnes and plucke away my corruptions from mee; when Abſalon rebelled againſt David, and conſpired againſt his kingdome, hee gives this charge, deale kindly with the young man for my ſake, hee hath dealt baſely with mee, but deale kindly with him for my ſake, as who ſhould ſay, hee muſt be ſuppreſſed I confeſſe it, hee muſt bee ſubdued I acknowledge it, but take him, doe not kill him by no meanes; ſo this hypocriticall heart ſaith, deale kindly with pride, I cannot part with it, deale kindly with carnall confidence, I cannot live without it: a man may dally though he commit not adultery, a man may pot it a little, though he be not drunke, oh deale kindly with drunkenneſſe, and deale kindly with wantonnes, theſe are the guiſes of wretched hypocrites: whereas I beſeech you obſerve it, a gracious heart is like that ſpoken of, Deut. 13.8. the Lord gave this charge, If thy brother the ſonne of thy mother, or thy ſonne, or the ſonne of thy daughter, or the wife of thy boſome, or thy friend which is as thine owne ſoule ſhall entice thee ſecretly, let us goe ſerve other gods, thou ſhalt not ſpare him; this is the frame of a gracious heart indeede, and of a ſound heart indeede, that is content to have his corruptions, though never ſo deare removed from him, that will not pitty his ſinne, that will ſhew no merciemercy to pride, no merciemercy to earthlimindedneſſe, but will ſlay them, this is ſound dealing indeede. Wee ſee then all this while, that this man hides his ſinne and will not be knowne of it, and when he knowes it, he will not kill it but put in bayle, and when hee doth proceede againſt it, hee will not ſlay it, but onelyonly ſnibbe it a little, this is a rotten naughtie heart, it is not content to part with his ſinnes, which is the frame of every good heart.
Now in the ſecond place, it is a word of exhortation, you ſee the way, walke in it, you ſee what God requires, doe what you know, you ſee what a ſincere heart will doe, therefore call and knocke at one anothers doore, is my heart good you beare in hand, ſo this will trie it, a good heart is content to part with any corruption, art thou ſo? ſay it is ſo? aske thy heart, am I content to part with the world, and idleneſſe and pride, are you content to pray in your family, and reforme your ſervants? then you have ſincere hearts, goe your wayes, and goe comfortably, goe cheerefully, and the God of heaven goe with you, if there be a Saint in heaven, thou art one heare upon earth, if there be a ſound heart in heaven, thou haſt a ſound heart here, though thou art weake and feeble, but doe it to purpoſe now, doe not pretend faire, and fall ſhort, halfe in Egypt, and halfe out of Egypt, body out of Egypt, and heart in Egypt, but take away all, and then the worke is ſincere, profit might perſwade you to this, doe not trouble your ſelves to thinke, if I leave all my ſinfull courſes what will become of my comfort, and honour, and contentment? Why, you ſhall not loſe theſe, but onelyonly alter theſe and change them for better, what profit is it to be proud, and dogged, and waward, and ſnarling at Gods truth? What profit is got by covetouſneſſe and cheating? all theſe profits and pleaſures and contentments, are but ſhadowes and lying vanitie, there is woe in all thy wealth, and poyſon in all thy proſperity, and the beſt are but temporary, and mutable, inſufficient, but part with theſe, and have eternall joy and everlaſting comfort, and durable riches, doe but change therefore, it is not the leaving of theſe, but the laying out of theſe; a man will doe much for a good purchaſe, he that hath a faire bargaine, and a great penny worth, though hee hath ſo me old gold, hee is loath to part, withall, yet if for ſo many hundreds as hee layes downe ſhall have ſo many hundreds a yeare, he will art with his old gold for ſuch a purchaſe; ſo you ſhall not loſe your profit and pleaſure and contentment, but lay them out for a greater fold; He that leaves father or mother or friends for my ſake ſhall have a hundred fold heres and everlaſting happineſſe here, after; the purchaſe is propounded, therefore bring out your old gold, thoſe old pleaſures, thoſe old contentments and delights in the world, bring all out, and lay all downe before Chriſt, and part with all for Chriſt, and you ſhall receive comfort here, and everlaſting happineſſe hereafter; but if profit cannot prevaile with you, yet let danger force you hereunto: know therefore there is danger in the neglect thereof, if you would not have God take away your ſinnes, the truth is, God will take away his mercy from you, and God will take away his grace and ſpirit from you, you ſhall never have it upon theſe termes: is there any man ſuch a babe in nature, that hee will not part with the wound that will kill him; is there any man ſo fooliſh that hee will not take that phyſicke which ſhould purge him, when he knowes it will recover him? Take notice of it, one of theſe two things you muſt take, either part with thy ſinne, or part with happineſſe, either ſuffer God to take away thy ſinnes, or elſe he will take away his mercy, Pſal. 53. Thou art a God that lovest not wickedneſſe; if you will have ſinne dwell in your ſoules, God will never dwell with you, nor you ſhall never dwell with him, if you will harbour and hold your ſinnes, you muſt hold your ſhame too, you will not part with your ſinnes, you muſt part with heaven, for there is no comming there for you with your ſinnes.