A Lifeless Life, Doctrine 3
Continuance in SINNE DANGEROVS.
EPHES. 2. VERS. 2.
Wherin in times past ye walked according to the course of this world, according to the Prince of the power of the aire, the spirit that now ruleth in the children of disobedience, &c.
AFter the Apostle had proved these Ephesians, to whom hee writes, to be dead in trespasses and sinnes; here in the next verse hee proceeds to confirme his Dorctrine, by proving them to be dead men from the signes of death, which are three: That they walked:
1 According to the course of the world:
2 According to the Prince of the aire:
3 In the lusts of the flesh.
These are the guides by whom they were led, the world, the flesh and the divell: where such guides lead a man, hee is like to runne a good course.
Now the point of Doctrine that ariseth from the first of these, is:
That whosoever walketh in any course of sinne, Doctr. 1.is a dead man, and the child of wrath: that is, if there be any ruling lust in a man, so that hee followes it, and it commandeth him, that man is in the estate of condemnation.
This is plaine,The Doctrine prooved Scripture. Rom. 8. 1. There is no condemnation to those which are in Christ Iesus, who walke not after the flesh, but after the spirit. If there be no condemnation to those which walke after the spirit; then certainely there is condemnation to those which walke after the flesh: So likewise, Rom. 6. 14. Sin hath no dominion over you, for you are not under the law, but under grace; that is, if sin hath but dominion over you, then were you in the estate of death: if but any lust hath dominion over you, so that you must yeeld obedience to it, you are not in the estate of grace, but of damnation: and the reason hereof is vers. 18. because, you are the servants of sinne, (for his servants you are whom you obey.) Suppose you have but any one predominant sinne, it is enough to damme thee. There are some that can deny the sin of lusts, but for to leave their company, that they cannot doe: Againe, some can leave their company, but by no meanes will part with the sinne of lust; some can part with both: but for their riches, they will not part with a penny; and so for other particulars, many will be content to part with some of their sins, but one is so sweet, that they will not part with it. But let all such know, that if they have but any one sinne to rule and reigne so in them, that they must needs obey it; if it be so sweet unto them, that they cannot leave it, they are in the estate of condemnation: yea, if they continue but in any one knowne sinne, for there is but one way to heaven, but by-waies a thousand: now, if thou takest but one by-way, it will leade thee from heaven as well as if twenty; for the right way to hit the marke, is but one, but there are many by-waies wherein we may misse.
I added, Whosoever walketh in any knowne sinne. Indeed, a man may sometimes by chance slip out of the way into some sinne; but I meane not such a man, but him that maketh some sinne his continuall walke.
But every one will be ready to say; This is a hard saying,By reason. and who can indure it? I will therefore shew you some reasons for it.
The first reason is,Reason. 1. because, that whosoever walketh in any knowne sinne,Hee that walketh in sin is overcome of sinne. is overcome of sinne, and whosoever is overcome of sinne cannot be saved. Indeed, a godly man may oftentimes be foiled, but never is overcome, and at the last getteth the victory: But when a man assimulates himselfe to sinne, and without any reluctation is overcome of it, striving no more against it, as fire when it is ouercome by water, that man is certainely in the estate of condemnation. This is the meaning of the Apostle Peter, 2 Pet. 2. 9. While they promise them libertie, they themselves are the servants of corruption, for of whom a man is overcome, of the same hee is brought in bondage: If any sinne overcome thee, thou art in the estate of damnation. It will not serve our turne, to use those weake excuses, which commonly is our plea; to say, wee cannot leave them, because we are flesh and blood, and they are naturally in us.
The second reason is,Reason. 2. because, whosoev…r walketh in any knowne sinne,In him sinne hath the chiefest command, and God no place. in him sinne is predominant, and hath the chiefe command, and where that hath the chiefe command and rules, God hath no place; for the motion followes the predominant element; if godlinesse be predominant, that moves us and rules us; if sinne be predominant in us, that rules us. As a man speaketh out of the abundance that is in his heart, so also he worketh out of the abundance that is in his heart. This is plaine, for when Christ would shew their hearts to be bad, hee biddeth them consider their speech; and if he could gather the naughtinesse of their hearts by their speech, then certainly much more by their actions and workes.
I,Obiect. but some may say, I have a secret sinne in my heart, yet it breaketh not forth; I keepe it in, and will not suffer it to come out, and so long it is not predominant, neither doth it beare rule, neither doth he walke after it, but covers it.
I answer,Answ. they have so, and though they doe not walke after them, yet they are not the better for that, for God judgeth according to the inward heart, he judgeth according to the heaven we aime at in our owne hearts, he feeth the secret bent of the heart which way it is; it may seeme contrary to the eyes of men, but hee judgeth not according to the outward appearance, but hee judgeth with righteous judgement.
The third reason is,Reas. 3. because, that whosoever lyeth in any knowne sinne,Hee is an hypocrite. is an hypocrite, and no hypocrite can be saved, though he doth other things never so well; for such an one hangeth not like the sprigge, but like a bough that is almost rent off the olive tree, which can never prosper. If he did but a little, and yet did it in sinceritie, it would be accepted, whereas, while he doth much,God hath respect unto small things with sincerity, more than many great things with hypocrisie. yet in hypocrisie, God regardeth it not. This I finde by comparing these two places together. 2 Cron. 25. 2. And 2 Cron. 15. 17. In the first place it is said, that Amazia did that which was right in the sight of the Lord, but not with a perfect heart, and therefore God rejected him: the meaning is, that he was not throughout perfect, but had some secret sinne in him, therefore God rejected him.
Now, in the other place, It is said, The hears of Asa was perfect all his daies; yet as we may read, he had many infirmities: as 1 He put not away the high places: 2 He relied upon the King of Egypt: 3 He trusted on the Physicians: 4 He put the Prophet into prison. Yet notwithstanding all these infirmities, it is said, his heart was perfect, because that these did not rule in him: For, where there is found humiliation wrought in any man, he, though these through infirmity may be in him, yet he walketh not after them; and then only humiliation is good, when a man is desirous to be rid of his sinnes; and this the hypocrite wanteth, because there is rottennesse at the core, and his heart is not truly sound.
The fourth reason is,Reason 4, because that hee that walketh but in any one knowne sinne,He is ready to runne into other sins upon occasion. if he had but tentation unto other sinnes, he would runne into them also. Thence is that of the Apostle Iames 2. 10, 11. Whosoever shall keep the whole law, and yet offend in one point, is guiltie of all; his meaning is, that if such a man had but as strong tentations unto other sins, he would commit them also; for if a man doeth any duty out of sincerity, he would do all, because that God commandeth all, as it followeth in the same place: For he that said, Doe not commit adulterie, said also, Doe not kill: Now, if thou commit not adulterie, yet if thou kill, thou art become a transgressor of the whole Law. For, looke what sinne soever thou art tempted unto, the same thou wilt commit, and if a hundred tentations should as much beset thee, thou wouldest yeeld to them all as well as to one.
For the better meaning of the point,Quest. here it may be demanded, what this walking is.What this walking is.
To this I answer,Answ. It is a metaphor taken from the manner of men in their most usuall and ordinary carriage of themselves;Right walking is knowne and therefore it needes some explanation,1 By the choice of the way. because it is a figurative speech. Now it is discerned by these foure things.
First, See what way a man chooseth to walke in; If a man by accident happeneth to fall into some by-path, where lies not his journy, that way is not of his choosing, hee is not said to walke in that way: Psal. 119. 30. There David saith, I have chosen the way of truth, thy iudgements have I laid before me. His meaning is, when hee did wholly consider what journie to take, then hee fell into Gods path, and went in his waies; this was his resolution. If then after consideration thou hast a full purpose and inward resolution to go in the paths of righteousnesse, thou walkest right.
2 See what way thou goest forward in,2 By the progresse therin. for that way thou walkest in; if a man choose a way, and goe not on in that way, it is nothing: David, Psal. 119. 32. saies, I will runne the way of thy commandements, when thou shalt inlarge my heart. But many are here deceived, they thinke they have chosen the waies of God, and yet go on in the waies of sinne; if they would walke aright, they must hold on the paths of goodnesse.
3 See what companions and guides you choose for your journie;3 By companions and guides. if thou professe thou hast chosen the waies of God, and yet dost delight in the same sinfull pleasures thou didest desire, thou maiest say what thou wilt, but certein it is, that thou art the same man thou wert: for Davids resolution, when hee walked in this path, was quite contrary, he saies, Away from me yee that worke iniquitie, for I will now keepe the commandements of my God. And this is laid downe in the Text: if therefore wee follow the same guides, the world, the flesh and the divell, wee still go wrong, and are not yet in the right way.
4 See what provision thou makest for the place before thou come thither;4 By the provision wee make. See whether thou seekest God or the divell. A man that is to travell into Italy, or any other country to trafficke there, will be sure to provide afore hand for his journie; doe thou likewise, see for what country thou bringest exchange for; if thou laist out all here for heaven, it is a signe thou art travelling thither; but if wee will make shipwracke of a good conscience, and all our care is to gaine here, it is a plaine signe we walke not aright; and that wee mind nothing lesse than heaven. Now, thus much for the meaning of walking.
The uses follow:Vse. 1. 1 This should be a triall for us to examine ourselves,For triall to see whether we walke in the right way or no. whether wee be living men or no; for if we be living, then we walke, and if wee walke, then wee are to see whether we walke in the right way or not; for, this is the scope of the Aposte here. Now, this we may know by that place, Rom. 8. 1. There is no condemnation to them which are in Christ Iesus, who walke not after the flesh, but after the Spirit: his meaning is, by this yee shall know, whether ye are in Christ Jesus or not, if ye are in Christ, yee walke not after the flesh, but after the Spirit. This is a sure place of triall, and a true touchstone. And this triall is very necessarie for us; because, that men live in the Church as corne lies in the barne, after it is thresht in the floore. It is called corne from the more worthy part, and that rightly; yet there is more chaffe than corne in the heap, and therefore it is necessary that the fanne should come and discerne the chaffe from the true corne: so in the Church, there is need of the fanne also, to winnow the good corne from the chaffe. Let men therefore by these two rules examine themselves:Two rules to try whether we walke aright.
1 See if it be a knowne sinne.
2 See if you continue in any sinne.1 To see whether it be a knowne sin.
1 See if it be a knowne sinne. A good man may continue in sinne, and yet be perfect before God, if hee know it not to be a sinne; as the Patriarkes lay in polygamie, yet it was not acounted of before God, because they knew it not to be a sinne: There were many good Kings continued in it, but if they had knowne it to be a sinne, they would have forsaken it, and therefore, for all that they are said to serve God:Simile. As for example, a good subject may be said to be obedient to his Prince, when it may be he doeth not that which at that time is his Princes will; because, that if he knew what were his Princes will, he would doe it: but if a man willingly commits treason, he cannot be said to be a faithfull subject; so he that sinnes against knowledge, cannot be a good man.
2 See if thy sinne be continued in.2To see if thy sinne be continued in.
It is the continuance in sin that makes thee the in estate of condemnation: if it be a knowne sin a man fals into, yet if he continue not therin, this is no argument against him, for the godliest man upon occasion may fall, but such a man is not himselfe. Hence is that saying, He was not himselfe when hee did it: But as for those that make a common trade of sinning, they cannot say, but that they are themselves in the cōmitting thereof. In the godly, as Paul said, Rom. 7. 17. Now, then, it is no more I that do it, but sinne that dwelleth in mee. It is not they, but sinne that still remaineth in them: yet the sinne, though it be in them after their regeneration, yet it hath no possession as it had before. Take heed therefore, that although thou hast the same occasions offered thee as before thou haddest, yet thou dost not continue in it, but totally absteine therefrom, for a wicked man may a great while, even, a whole yeer, absteine from some sin, and yet be said to lie in it, because, that if he had the same occasions offered as before he had, he would have committed the same sinne as before hee did. Let every man therefore looke backe unto his owne heart, and consider with himselfe, whether he is not the same man he was; some had their delight in covetousnesse, some in pleasure, some in preferment, some in credit, examin now your selves, and see whether thou dost not delight in the same things still; see if thou dost not continue still in them, and c̄omit them usually, and so judge of it accordingly.
But here men may make many evasions, and find many doubts, that it is no knowne sin, that they lie not in it, and the like. Therefore, to the end I may make it plaine, I will reduce all to these five heads:
The first question shall be this,Quest. when it is a knowne sinne,I. When sin is a knowne sin. for the hypocrite will be ready to find an evasion about this; as for the breaking of the Sabbath, for covetousnesse and the like, they will say they are no sinnes, how shall they know they are sinnes?
To this I answer,Answ. the sparkes of conscience will glow in the midst of this darknesse,Every mans conscience will tell him what is a known sin that will grudge at that sin, and then be sure it is a knowne sin, though it doe but whisper against it. If therefore thy conscience tells thee, that such and such things are naught, and to be avoided, (although it may be for a time thou maiest keepe downe thy conscience, and sufferest it not to speake out for the noise thy lusts make) yet, when thou shalt come to lie upon thy death-bed, and at the last day, when thou shalt appeare before God in judgement, then for certaine shalt thou find these to be sins, and that to thy cost: Thou now wilt be ready to say some thing, and put away thy sin from thee, but that will not serve the turne; harken therefore now to thy conscience, and see whether that doth not tell thee, such and such things are sinfull.
Here it may be demanded;Obiect. A godly man sometimes may have a scruple in conscience, whether he is to doe such or such things; now therefore wherein lies the difference betweene the scruple of the godly, and ignorance of the wicked.
To this I answer,Answ. Indeed there is a great difference betweene the scruple of the godly, and the ignorance that is in the wicked,3Differences betweene the accusing of a guilty conscience, and the scruples of the godly. and the murmuring and accusing of a guilty conscience. There are three signes whereby they may be discerned:
1 For the guilty conscience; when he lies in a knowne sin,Differ. 1. and his conscience tells him it is a sin, he makes no inquiry after it,The wicked after knowledge lie in it, but the godly forsake it. but he findes such a sweetnesse in it, that his heart is ingaged to it, he cannot speake against it, nay, he resolves to sin, yea, and whensoever he is reproved for it, he is very angry. But on the contrary side, for him that hath a scruple in conscience might he but be informed of it that it were a sinne, hee would fain know it, and with all his heart leave it. Therefore he doth but inquire and labour by all meanes to know if it be a sin, and no sooner doth he know it to be a sin, but he forsaketh it.
2Differ. 2. Thou maiest discerne of it by the subject matter of their scruple:In the subiect matter. if it be a hard knot and question, then it may be in a good man, and such an one should gather the soundest and best reasons, and see what side is most probable, and that he must follow. But on the contrary side, if it be an easie matter of morality, then thou art the more to be suspected, for the morall law is ingrafted into our hearts. For an instance, if it be about the neglect of the Sabbath, or about company keeping, and the like, the conscience that is a virgin, and never will be corrupted, that will tell thee these things, and perswade thee of them: Indeede, sometimes thou maiest have a seared conscience, past feeling, and then, when once thy conscience hath done telling of thee, then thou art in a pittifull case.
3Differ. 3. Thou maiest discerne of them by the rest of their actions;In the rest of their actions. if they have a good conscience, they will be troubled about that, and the rest of their life will be good: but thou maiest quickly gather whether it be a raging sin or no, for then they will doe all things on the other side, and one known sin drawes on another, and the falsenesse of their hearts will be discerned in other things also; for one raigning sin is like to a disease that weakneth all the faculties of the body: for even so that weakneth all the faculties of the soule. And so much of the first question.
The second question is this,Quest. he that is a carnall man may say, I doe many good things as well as others, and although I doe sometime sin, yet I allow not my selfe therein; and what can a godly man doe or say more?
To this I answer:Answ. Godly men and wicked may goe farre together,Wherein a godly man & a wicked may bee said to agree & differ. but in themselves they differ much. Therefore first, I will shew how farre they may be said to agree and differ, and secondly, how they may be discerned.
1.11 They agree in the way & differ in the end of their journey. In these things they agree and differ.
First, both may agree in the way, and yet differ in the end, their journeies end may be 2. several places: for the end of all that a godly man doth, is the glory of God; but the good which a wicked man doth, is either out of some present feare, or hope, or flashes of conscience, or for som by-respects, so that in al he aimes most at his owne profit; it proceedeth not from the inward man, a new regenerated heart, as it doth in the godly:Simile. for example, suppose a man travelling, and by chance fall into London road, because it is coincident with his way, and not because his journey lies to London, but only for that is his readiest and perhaps cleanest way; now wee cannot say, that man tends to London for all that, because here the denomination is taken from the utmost end of his journy.
2.2They both disagree and differ in the disapproving of evill. They both agree and differ for the disapproving of evill: I know that this may be in the wicked a disapproving of evil, as well as in the godly: wherefore we are to know that there is a twofold disapproving of evill.
1. That that ariseth from a principle nature,Disapproving of evill twofold. in conscience.
2. From a true principle of regeneration.
If thy disallowing of sin doth but arise from a naturall conscience, that is nothing. But if it be from a principle of regeneratiō, that is, from a new disposition that is wrought in us, if from it we disallow sin, our case is good.
But now the signes whereby we shall discerne betweene these two,Three s…gnes to distinguish betweene a naturall dislike of evill and a regenerate. are three:
The first signe is this; if thou dost disallow thy selfe in sinne from a new principle of regeneration, thou wilt absteine from sin with delight,1A delightful absteining frō sin. and settle upon goodnesse, as a stone, or any other heavy thing rests in its centre, for working with a habit, is working with delight, when a man sets himselfe against sin with all might and maine, then it is a true signe. But now for the naturall conscience, let him be but out of his old company he is out of his element whatsoever good thing he doth, lie doth it not with the whole bent of his spirit, but it seemes tedious unto him.
The second signe whereby you may discerne the natural conscience,2A change & rising of the heart both against old sins and the doers of them. is sin; if he loveth those that continue in such sins as he doth; if he be a drunkard, he doth delight in drunkards, if a gamester, he doth delight in gamesters: for he never comes to the contrary grace, but hath pleasure in them that commit the same sins But the regenerate man, hee that hath a heart changed, his heart riseth against such men. Therefore, Rom. 1. 32. it is said, Who knowing the iudgement of God (that they which cōmit such things, are worthy of death) not onelyonly doe the same, but have pleasure in them that doe them. If this is reckoned as one of the sins of the Gentiles, not onelyonly to commit sins themselves, but also to take pleasure in those that commit the same sins. When therefore a man hates them that love goodnes, and favoureth and delighteth in those that are evill, its a great signe the heart is not changed; for the Scripture makes that a lesse signe of a dead man, to doe evill, than to favour them that doe it. On the contrary side, for a man to favour good men and goodnesse and hate sin, it is a great signe of a regenerated man; when, as the wise man saith, Prov. 29. 10. The unjust man is an abomination to the just.
The third signe whereby you may discerne it,3A change of the whole m̄a▪ is this, if thy disallowance of sinen arise from a true principle of regeneration,Simile. it will transforme the whole man; as a sprig being once ingrafted into the stocke, will change the whole nature of the stocke. For looke what the will is set upon, that wil change the whole man, and draw that after it; see therefore now what thy speeches and delights are, if thy disallowance of sinne arise from a good principle, they are true. On the contrary side, the naturall conscience that doth not transforme the whole man, but onelyonly in some few things; though it disallow of sinne, yet it will goe on in sin; and such men hold, or as the word in the originall is, (Rom. 1. 18.) They imprison the truth in unrighteousnesse. Their consciences beinlightned, they keepe it, and imprison it in that faculty; The conscience that telleth us what to doe, and yet there is no general amendment in us. And this is a great signe wee are not inwardly changed. And so much for the second question.
The third question is this;Quest. 3. godly men oftentimes relapse and goe backe againe and againe, and often fall into the same sin, and they know it to be a sin: how therefore shall I distinguish betweene this relapsing and lying in sin?
To this I answer:Answ. You shall distinguish it by these 3. signes:
The first signe is this,Distinctiō bewixt a godly mans relapsing and lying in sinne. a godly man never relapses into purposes of sinning, hee doth not before hand premeditate and think of the pleasantnesse and sweetnesse thereof: and after this manner is it said,1He hath no purpose to sin he that is borne of God cannot sinne; for hee is overcome of sin but upon some occasion. But the wicked man after hee hath committed sin, doth purpose to doe it againe; so that hee cannot be properly said to fall into sin againe, because in purpose hee never left it.
The second signe is this;2He favoureth not his sin Looke what sinne a carnall man lyeth in, that is his beloved sinne, he favoureth it most, and would not be crossed in it, he cannot abide to be told and admonished of that sinne. Now it is otherwise with the godly man, he favoureth not himselfe herein, but that sinne which he is most ready to fall into, he is gladdest to heare that condemned, he is very willing to heare the Preacher speake against that. As for the wicked man hee must not be touched, hee is like a lame man which cannot indure to be stirred, so he cannot abide that his beloved sin should bee spoken against.
3. There is a great difference in these two things.3He falls not into the same sin.
1. The godly man falls not into it so often as he did before.
2. Hee falls not into it after the same manner.
1. He falls not so often as he did before.1So often as before.
He doth greatly resist it, the being and essence of sinne is not still in him, though it may be in part; if the same occasions bee set before him, yet he is not drawne away as hee was before. As for the wicked man, he is the same he was, and upon every slight occasion he will be drawne away; he cannot absteine from sinning, because that sinne is not weakend, but is full still in him.
2 For the manner:
Although he doth sometimes slip,2After the same manner. yet it is with great griefe and reluctation, hee is more sorry for it alwaies, and every time gets ground of it, and strength against it. But as for the wicked man it is nothing so, hee doth it with as much joy as ever he did, hee findeth as much sweetnesse in it as ever he did before. So then we see there is a plaine difference between the relapses of the godly, and the wickeds lying in sin. And so much for the third question.
The fourth question,Quest. 4. or rather an objection, is this: No body can doe all things, the best of us are sinners, we are but flesh and blood, which is fraile, the best have some imperfections; and therefore, who is it that sinneth not?
To this I answer,Answ. It is true that all men are sinners, the godly offend as well as the wicked, yea, the godly offend often, and much;A double difference between the sins of the godly and the wicked. but yet there is a double difference between the offences of the godly and the wicked.
1 The hypocrite hath alwaies some predominant and ruling sin in him,1In the wicked some sin is ever predominant. wherein he favoureth himselfe, so that all he doth must have respect to it, and where religion crosses that it must give place, and there must be a bawlking of good duties, if it be against it. But as for the godly, in them there is no predominant sinne, it may be now one infirmity starts up, then another, but downe they goe againe, none can get the victory over him. The hypocrite hath some dominering sinne, in which he will be favoured, but as for the godly man, he desires none to spare him.
2 There is a great difference in the manner;2The wicked commit sinne as a proper worke. a wicked man doth it as his proper worke, his delight and his glory, hee acts himselfe in it. But the godly man, he acts not himselfe in committing such a sinne, it is not he that sins, but something that is in him, and he is very sorry afterwards that he was so foolishly overtaken therewith.Simile. One man may weare a chaine for an ornament, another for a fetter, and would with all his heart be rid of it: so it is with the godly man, his sin is a burthen unto him, and he would be very glad to be rid of it, but to the wicked man it is no burthen, but he rejoyceth in it, he accounteth it all his pleasure, he reckons it a losse to be hindred in his way, or to leave it. The godly man he esteemeth it as very hurtfull, he knowes it hinders him, so that he cannot doe that he would. The godly man, he entertaines sin as a theefe, but the wicked man as a welcome guest. And so much for the fourth question.
The fifth and last question is this,Quest. 5. How shall wee distinguish betweene the purposes of the wicked and of the godly, because that oft times both seeme to be good; and there be many men that have good purposes, and do but very little.
To this I answer,Answ. The purposes of the wicked are weak and fruitlesse, but of the godly strong and effectuall. the purposes of the hypocrite are weake, and bring nothing to passe, but as they rise, so they presently vanish againe, But the godly mans, they are well rooted in the soule, and bring the thing to passe that they labour to effect. A good man will use all the meanes he can to absteine from sin, he will shun all the occasions: but the wicked man, he will not absteine from the occasions, hee knowes his nature will be ready to take hold of sinne, and yet he will not avoid the occasions and allurements thereto; surely therefore this man hath no purpose to leave sin; for if his purpose be not put in practice, he had as good never purpose, for it hath no effect. The godly man, hee will use all good meanes to further his intent, by fasting and praier, and all other good duties. Againe, a godly man, if he hath a lust in sinne, hee will resist it with all his might, and never give over, though hee doth slip, yet hee presently riseth againe, and never ceaseth, and therefore it shall not be imputed to him; but if a man hath flitting purposes in his braine, that is nothing, though he falleth no into the same sinne so often. Thus much for the first use of triall.
The second use serveth for comfort.Vse. 2. To comfort al those that do not continue sinne. For if this be a signe of deadnesse, to walke in sinne; Then is it a matter of comfort to all those, who, although they often times slip into sinne, yet are sincere hearted, and doe not continue in knowne sinnes. You had therefore no neede to cry out against us, that our words are cruell words, for this is a doctrine full sweete; you must at the first give us leave to open the wound, though it be painefull, yet after, you shall finde the ease and sweetnesse.Simile. The bone-setter, that because hee would not deale roughly, setteth not the bone aright, but puts in the sore joynt only a little, and doth not set it throughly; it may be at first thou shalt be called a good bone setter, because the person ill affected, for the present, feeles no paine, yet afterwards when the joint is not seated, will be railed against: or the Surgeon that will not search the wound, to the bottome, for paining the patient, at the first may be pleasing; but afterwards in the end hee shall have little thanke for his labour: in like manner should the doctrine be harsh at first, because it fearcheth the sore to the quicke, yet the end of it is comfort. The end of Christs speaking to the people in Saint Iohns Gospell, was at the last comfort and joy. Labour therefore all of you to make this use of this doctrine; you that have sincere hearts, take it home to your selves, if you doe walke in no knowne sinnes: but if yee have walked formerly in any knowne sinnes, now beginne to rectifie your lives, that so you may have cause to take this Doctrine unto your owne soules. Breake the bands of Satan, and forget all his faire allurements, you must part with all your sweetest sinnes for it, and give all you have to purchase this Jewell. Comfort you may have, and all our desire is, to make your hearts perfect, that so you may finde comfort.4Comforts in a perfect heart. If your hearts be perfect, you shall finde these foure comforts:
1 You shall finde more comfort in easinesse and contentednesse to forbeare that lust wee most delighted in,1Contentednesse to forsake lust. than ever wee did in yeelding to it.
2 You shall finde your selves able to rest,2Ability … prayer. to pray, to heare, and to sanctifie the Sabbath; make your hearts good, and you shall doe these things with delight: for,Simile. as when a mans hand is out of joint he cannot worke; so if the soule be out of frame it cannot pray, &c.
3 You shall find your selves able to beare afflictions;3Abilitie to beate afflictions. before you can beare nothing, but every thing is as a burthen unto you: A man having a shoulder that is out of joynt, cannot beare any thing; so, if sinne be mingled with affliction, it makes that bitter: but after you have purged your selves from sinne, you shall be able to beare them; but when there is no strength within, how shall wee beare them?
4 When you hearts are perfect,4Soūd pea… and lasting. the wound will presently be healed and grow well. The peace of the wicked is but like a wound that is skinned over, at the last it will breake out againe, hee may make a shew for a while, but there is a secret disease in him; and the later end of that man will be worse than the beginning; their paine will be worse hereafter, the paine that hee shall indure when death comes, when Gods insupportable wrath begins to charge his sin upon his conscience, that will be worse than all hee indured before. And thus you see this Doctrine is most sweet to all those that have perfect hearts, but to the other, that remaine still in their sins, most dangerous.