A Cabinet of Choice Jewels, Chapter 2 (1 of 3)
CHAP. II.
Containing many choice, precious, and infallible Evidences of true ſaving grace, upon which a Christian may ſafely and ſecurely, comfortably and confidently, reſt and adventure the weight of his precious and immortal Soul, and by which he may certainly know that it ſhall go well with him for ever; and that he has a reall ſaving intereſt in Christ, and ſhall be everlaſtingly happy, when he ſhall be here no more, &c.
FIrſt, There are ſome things in regard of ſin, and a Chriſtians actings about it, that ſpeaks out a gracious eſtate, and that diſcovers a ſaving principle of Grace to be in the Soul. I ſhall inſtance in theſe Eleven particulars.
Firſt, A univerſal willingneſs to be rid of all ſin, is an infallible evidence of the truth of Grace in a mans Soul;Iſa. 28.15, 18. Iſa. 30.22. Hoſ. 14.8. Rom. 7.22, 23, 24. the firſt ſaving work of the Spirit upon the ſoul, is the dividing between ſin and the ſoul, tis a making an utter breacl betwixt ſin and the ſoul, tis a diſſolving of that old League that has been between the ſinner and his ſin. The firſt work of the Spirit, is to make a man look upon ſin as an enemy and to deal with ſin as an enemy, to hate it as an enemy, to loath it as an enemy, to fear it as an enemy, and to arm againſt it as an enemy. When the holy ſpirit takes poſſeſſion of the Soul, from that day forward the ſoul looks upon ſin with as evil, and as envious an eye as Saul look'd on David when the evil ſpirit was upon him. O, ſaith Saul, that I were but once well rid of this David; and O (ſaith the gracious Soul) that I were but once well rid of this proud heart, this hard heart, this unbelieving heart, this unclean heart, this froward heart, this earthly heart of mine, &c.Gen. 26.35. Look as the daughters of Heth even made Rebeccah weary of her life, ſo corruptions within makes the gracious ſoul even weary of his life. Many a day have I ſought death with tears (ſaid bleſſed Cowper) not out of impatience, diſtruſt, or perturbation, Reſtraining grace doth only ſuppreſs and abate the acts of ſin, it doth never alter the diſpoſition and will of a man as to ſin. You may chain up a Lyon, but you cannot change the nature of a Lyon.but becauſe I am weary of ſin, and fearful to fall into it. Look as when Chriſt hath won the will, he hath won the man: So when ſin hath loſt the will, it hath loſt the man. The will is the heart; My Son give me thy heart, is, My Son give me thy will; the will is the Fort-Royal of the Soul, tis that ſtrong hold that ſtands out ſtouteſt, and longeſt againſt all the Aſſaults of Heaven; when the will is won all is won, the Caſtle is won, the heart is won; the man is won when the will is won. A mans judgment and reaſon may ſay, I ought t… …rn from ſin, and his Conſcience may ſay, I muſt turn from ſin, or it will be bitterneſs in the end, and yet the work not done, nor the Soul won; but when the heart ſayes, the will ſayes, I will turn from ſin, then the work is done, and the man is won. Where reaſon ſaith theſe luſts ought to be ſubdued, and the Conſcience ſaith theſe luſts muſt be ſubdued, and the Will ſaith theſe luſts ſhall be ſubdued, (Pſal. 65.3. As for our tranſgreſſions, thou ſha…t purge them away) there is a ſaving work upon the Soul. When the will ceaſes to ſin, as Ephraim ſaid to his Idols, Get you hence, what have I any more to do with you, then the work of God is begun in power upon the Soul.
A univerſal willingneſs to be rid of all ſin, ſpeaks the heart to be ſound and ſincere with God; the enmity that Grace works in the heart againſt ſin, is againſt the whole kind, tis againſt all ſin, as well profitable and pleaſurable ſins, as diſparaging and diſgracing ſins; and as well againſt ſmall ſins as ag…inſt great ſins; true Grace ſtrikes at root and branch, at head and members, at father and ſon. A true Iſraelite would not have one Canaanite left in the Holy Land, he would have every Egyptian drowned in the Red Sea of Chriſts bloud, Pſal. 119.104. I hate every falſe way, Pſal. 139. ult. Search me O Lord, and ſee if there be any wicked [way] in me, and lead me in the way everlaſting. Saving Grace makes a man as willing to leave his luſts, as a Slave is willing to leave his Gally, or a Priſoner his Dungeon, or a Thief his Bolts, or a Beggar his rags. But now take a man that is in his natural condition, and he is as unwilling to part with his ſins, as Abraham was to turn Hagar and Iſhmael out of doors. Ambroſe reports of one Theotimus, that having a diſeaſe upon his body, the Phyſician told him, That except he did abſtain from intemperance, drunkenneſs, uncleanneſs, &c. he was like to loſe his eyes; his heart was ſo deſperately ſet upon his luſts, that he anſwered, Vale lumen amicum, Farewel ſweet Light then, he had rather loſe his eyes, than leave his ſins. So they in Micha 6.6, 7. do make very large offers for a diſpenſation to live in their ſins, They offer Calves of a year old, they offer thouſands of Rams, and ten thouſand Rivers of Oyl; yea, they offer their firſt born for thei… …anſgreſſions, the fruit of their bodies for the ſin of their ſouls. Sinners hearts are ſo glued to their luſts, that they will rather part with their neareſt, deareſt, and choiceſt enjoyments, than part with their ſins; yea, when they are put hard to it, they will rather part with God, Chriſt, and all the glory of another world, than they will part with ſome baſe boſom luſt; witneſs that young man in the Goſpel, who went away ſorrowful, becauſe he had great poſſeſſions, Matth. 19.21, 22. Look as a man leaves his Wife and Children,Gen. 21.11. Matth. 19 21, 22. 2 Sam. 3.15, 16. Auguſtin in his youth (before his Converſion) prayed thus, I ſaid indeed with my lips, Lord give, and yet in my heart I was too willing to give longer day, and could have ſaid, Lord, pray not yet, I was even afraid leſt thou ſhouldſt hear me too ſoon, and too ſoon heal and ſubdue my corruption for me. Aug. Con. his Countrey, Eſtate, and Trade, with tears in his eyes, and ſorrow in his heart; ſo does an unregenerate man leave his luſts, with tears in his eyes, and ſorrow in his heart. Very obſervable is the ſtory of Phaltiel, David had Married Michol, Saul injuriouſly gave her to another; when David came to the Crown, and was able to ſpeak a word of command, he ſends for his wife Michol, her Husband dares not but obey, he brings her on her journey, and then, not without great reluctancy of ſpirit, takes his leave of her: But what was Phaltiel weary of his Wife that he now forſakes her? O no, he was forced to it, and though ſhe was gone, yet he caſt many a ſad thought after her, and never leaves looking till he ſees her as far as Bahurim, weeping and bemoaning her abſence. And juſt thus tis with carnal and unregenerate men, who though for fear, or ſome other reaſons, they ſhake hands with their ſins, yet they have many a longing heart after them, they part, but tis upon a force; they part, and yet they are very loath to part aſunder. Look as the Merchant throws away his goods in a ſtorm, becauſe he cannot keep them; ſo carnal …en in times of ſickneſs and diſtreſs, or in times of horror and terror of Conſcience, or when death (the King of terrors) knocks at their doors, or when they ſee Hell gaping to devour them, and God as a terrible Judg ſtanding ready to paſs an eternal doom upon them, then they are willing to caſt overboard their uſury, their drunkenneſs, their Swearing, their Curſing, their Lying, their Fleſh-pleaſing, &c. but not out of any hatred to their luſts, but out of love to themſelves, and out of fear of being damned, &c. for could they but enjoy their ſins and Heaven too, ſin and they would never part. But now, were there no danger, no wrath, no hell, no damnation, no ſeperation from God attending ſin, yet a gracious Soul would be heartily willing to part with all ſin, and to be rid of all ſin, upon the account of the vile nature of ſin, upon the account of the defiling and polluting nature of ſin; of all things in the World, ſin is the moſt defiling thing, it makes us red with guilt, and black with filth, tis compared to a menſtruous cloath, Iſa. 30.22. which of all unclean things in the Law was the moſt unclean, as ſome obſerve; and upon this very account a gracious ſoul would be willingly rid of it.
Secondly, A conſtant habitual willingneſs to be rid of all ſin, is an infallible evidence of the truth of grace in the Soul; 'tis not a tranſient willingneſs to be rid of ſin, when a man is either under ſome outward trouble, or ſome inward diſtreſs, that ſpeaks out the truth of ſaving grace, but a permanent, laſting, and abiding willingneſs to be rid of ſin does. Pharaoh in a fit, in a fright, when Thunder, and Hail, and Frogs, and Flies were upon him, was then willing to let Iſrael go, but when his fright was over, and the Judgments removed, he grew prouder and harder than before. So many men, when they are a little Sermon-ſick, or under ſome ſmart pangs of Conſcience, or under ſome ſtartling or amazing Judgments, O then they will be willing to let Iſrael go, then they will be willing to let drunkenneſs go, and pride go, and uncleanneſs go, and worldlineſs go, &c. but when their ſickneſs is over, and the pangs of Conſcience abated, and Judgments removed, O then they return with the Dog to his vomit,2 Pet. 2.20, 21, 22. and with the Sow to the wallowing in the Mire again. There was a man well known to a Miniſter in this City, who in the time of his ſickneſs was ſo terrified in his Conſcience for his ſins, that he made the very bed to ſhake upon which he lay, and cryed out all night long, I am damn'd, I am damn'd, I am damn'd; and this man in the dayes of his outward and inward diſtreſſes, made many and great proteſtations of amendment of life, if God would be pleaſed to recover him; in a little while he did recover, and being recovered, he was as bad, and as wicked, if not worſe than he was before. So in the time of the great ſweat in King Edwards dayes, as long as the heat of the Plague laſted, all ſorts and ranks of people were ſtill a crying out, Peccavi; Mercy good Lord, Mercy, Mercy, Mercy! Then Lords and Ladies, and other perſons of quality cryed out to the Miniſters, For Gods ſake tell us what we ſhall do to avoid the Wrath of God, take theſe bags, pay ſo much to ſuch a one whom I have deceived, and ſo much reſtore unto another, whom in bargaining I over-reached; O give ſo much to the Poor, and give ſo much to ſuch and ſuch Pious uſes. But after the ſickneſs was over, they were juſt the ſame men that they were before. Men in time of trouble are very ready to cry out, Ariſe and ſave us, Jer. 2.27. And with them, Deliver us this time, Judges 10.15. And with the Samaritans, who when God had ſent Lyons among them, enquired after the manner of his Worſhip, 2 King's 17.25, 26. And yet after all this to remain as vile and wicked as they did, Jer. 2.20. For of old time I have broken thy yoke, and burſt thy bands, and thou ſaideſt, I will not tranſgreſs, when upon every high hill, and under every green tree thou wandredſt, playing the Harlot. A wicked mans willingneſs to be rid of his ſins is tranſient, not conſtant, 'tis like the morning Cloud, and the early dew that paſſeth away, Hoſ. 6.4.Hoſ. 11.7. Pſal. 78.34, 37, 57. Hoſea 7.16. The Jews were a very unſtable people, a people bent to backſliding, a people that would often ſtart aſide like a deceitful Bow. Sometimes when the Judgments of God were heavy upon them, or when they were under the reign of ſome good Kings, then down went their Groves, their Altars, their Idols, and their High places; but ſoon after you ſhall have them as much ſet upon Idolatry as before; ſometimes they were willing to be rid of their Idols, and at other times they were mad to go a whoring after their Idols. But now a godly man (when he is himſelf) he is never unwilling to be rid of his ſins, yea, to be rid of all his ſins, the fixed, ſtanding, and abiding diſpoſition and bent of a godly mans Soul, of a godly mans will, is to be rid of every ſin; and thrice happy is that man that is habitually under ſuch a choice and bleſſed frame.
Thirdly, A tranſcendent willingneſs, a ſuperlative willingneſs, an overtopping willingneſs to be rid of ſin, is an infallible evidence of the truth of Grace in the Soul. When a mans willingneſs to be rid of his ſins overtops his unwillingneſs; when a man is more willing to be rid of his ſins, than he is to continue in ſin, then his ſpiritual ſtate is certainly good. A gracious heart had much rather, if it were put to his choice, live without all ſin, than to have allowance to wallow in any ſin; he had rather live without the leaſt ſin, than to have liberty to live in the greateſt, or the moſt fleſhpleaſing ſin. 'Tis certain that ſin is more afflictive to a gracious Soul, than all the loſſes, croſſes, troubles, and tryals that he meets with in the World.2 Sam. 24.10. David cryes not perii, but peccavi; not, I am undone, but, I have done fooliſhly. He does not cry, Take away the peſtilence, but take away the iniquity of thy ſervant.Dan. 9.5. Nor Daniel cries not out, O we are ſadly reproached, we are greatly diſtreſſed, we are wofully oppreſſed;Hoſ. 14.2. but, We have rebelled. And the Church cryes not out, Take away our Captivity, but take away all iniquity; 'tis not take away our chains, but take away our ſins; 'tis not take away our afflictions, but take away our pollutions; 'tis not take away all our enemies lives, but take away the lives of all our luſts.2 Cor. 11.16. ult. And ſo Paul cryes not out of his reproaches, or perſecutors, or bonds, or chains, or ſtripes, or perils,Rom. 7.23. or priſons (he rather glories in theſe). But he cryes out of a Law in his Members, rebelling againſt the Law of his mind, and bringing of him into Captivity to the Law of ſin, which is in his Members. Paul does not cry out, O wretched man that I am, who ſhall deliver me from all my ſorrows and ſufferings;Verſe 24. But O wretched man that I am, who ſhall deliver me from this body of death. A ſincere heart (when he is himſelf) had much rather be rid of his ſins than of his ſufferings; yea of the leaſt ſins, than of the greateſt ſufferings. 'Twas a ſweet ſaying of Bernard, I had rather (ſaith he) that God ſhould better my heart, than remove his hand; I had rather that God ſhould continue my ſtrokes than my ſins. And the ſame noble ſpirit was working bravely in Job, when he was under the heavy hand of God,See Job 7.20, 21. Job 34.31, 32. Surely it is meet to be ſaid unto God, I have born chaſtiſement, I will not offend any more. That which I ſee not, teach thou me; if I have done iniquity, I will do no more.
But now graceleſs men are much more willing to be rid of their affl…ctions,See Exod. 10.17. than to be rid of their ſins, witneſs Pharaoh, who cries out, take away the Frogs, Exod. 8.8. Then Pharaoh called for Moſes and Aaron, and ſaid, Intreat the Lord that he may take away the Frogs from me, and from my people, and I will let the people go, that they may do Sacrifice unto the Lord. 'Tis not intreat the Lord, that he would take away this proud heart, or this hard heart, or this beſotted heart, or this blind mind, or this perverſe will, or this benummed Conſcience that is in me and my people, but intreat the Lord that he may take away the Frogs from me and my people. A graceleſs heart is more abundantly willing to be freed from puniſhment the effect of ſin, than 'tis willing to be freed from ſin, the cauſe of puniſhment. A gracious heart ſees more filthineſs in ſin than in Frogs, and had rather be rid of his ſins, than of all the Frogs or Toads that be in the World. See what a ſad ſpirit was upon the children of Iſrael, in that Numb. 21.6, 7.Heb. Burning Serpents, thus they are called, from the effect of their biting, which cauſed a mortal burning, and conſequently ſuch an exceſſive thirſt as killed them. And the Lord ſent Fiery Serpents among the people, and they bite the people, and much people of Iſrael dyed. Therefore the people came to Moſes, and ſaid, We have ſinned, for we have ſpoken againſt the Lord, and againſt thee, pray unto the Lord that he take away the Serpents from us. Now mark, in the fifth verſe you have them murmuring againſt God, and Moſes, and divine diſpenſations, and nauſeating of the Wheat of Heaven as light meat, becauſe they came lightly by it; they diſtruſt the Providence of God, they let fly at God, their ſpirit ſwels againſt the holy one of Iſrael, and they ſcorn, deride, revile, and contumeliouſly and deſpitefully ſpeak againſt Moſes; and though they had often ſmarted for theſe ſins, yet they are at them again; upon this God ſends an Army of Fiery Serpents among them, and they bite and devour many of them. And now they run to Moſes (who but a little before they had deſpiſed) and are very importunate with him to pray to the Lord to take away the Serpents from them. They do not deſire Moſes to improve his intereſt in Heaven, that God would take away their proud hearts, their diſtruſtful hearts, their murmuring hearts, &c. but that God would take away the Serpents; they were much more deſirous to be rid of their Serpents, than they were to be rid of their ſins. So thoſe in Jer. 30.15. Why cryeſt thou for thine affliction? thy ſorrow is incurable, for the multitude of thine iniquity; becauſe thy ſins were encreaſed, I have done theſe things unto thee. They do not cry out of their ſins, but they cry out of their afflictions. Why cryeſt thou for thine affliction? unſound hearts are more ready and willing to be rid of their afflictions, than they are willing to have their Souls bettered, or their lives mended, or their luſts ſubdued by them.
Pilate was unwilling to condemn Jeſus, witneſs his ſeeking to releaſe him, and his waſhing his hands, and his pleading his innocency, &c. Matth. 27.17, 18, 22, 23, 24. but yet the prevailing part of his will carryed him forth to deliver up Jeſus to be ſcourged and Crucified, v. 26. So Herod was unwilling to behead John Baptiſt, witneſs that word, The King was exceeding ſorry, Mark 6.26. But yet the prevailing part of his will carried him forth to cut off John's head, v. 27. whoſe head was more worth than Herods Kingdom. So Darius was very unwilling to caſt Daniel into the Lyons Den, witneſs his being ſore diſpleaſed with himſelf, and witneſs his ſetting his heart on Daniel to deliver him, and witneſs his great unquietneſs of ſpirit, for he could neither eat nor drink, nor ſleep, the night after he was caſt into the Lyons Den; and witneſs his great joy at Daniels ſafety, Dan. 6.14, 18, 19, 20. All which did clearly argue a very great unwillingneſs that Daniel ſhould ſuffer, and yet the prevailing part of Darius his will carried him forth to ſacrifice Daniel to the Lyons; yea to that which was worſe, viz. the luſts of his enemies, v. 16, 17. By all theſe inſtances, 'tis moſt evident that the prevalent part of a wicked mans will, ſtands moſt ſtrongly byafs'd towards ſin. But now the prevalent part of a Chriſtians will, is to be rid of ſin: If the Lord ſhould ſay to a gracious Chriſtian, Ask what thou wilt, O Chriſtian, and it ſhall be granted to thee; the Anſwer would be, Lord rid me of my ſins, Lord take away mine iniquities, Lord mortify my corruptions, Lord whoever lives, let theſe luſt dye, Lord drown theſe Egyptians in the Sea of thy Sons blood, who have ſo violently and unweariedly purſued after the Blood of my precious Soul; Lord kill and crucify all theſe ſinful evils, that have killed and Crucified the Lord of life and glory.Pſal. 5.2, 7. Lord waſh me throughly from mine iniquity, and cleanſe me from my ſin. Lord purge me with Hyſop, and I ſhall be clean; waſh me and I ſhall be whiter than Snow: Lord, carnal reaſon, and fleſh and bloud, would fain have ſuch and ſuch pleaſurable ſins, and ſuch and ſuch profitable ſins indulged and ſpared, but Lord, the earneſt, the ardent deſires of my ſoul are, that I may be rid of them, and that Juſtice to the heighth may be done upon them. Lord be but the death of my ſins, and my ſoul ſhall ſay, My lot is fallen in a pleaſant place, and verily I have a goodly heritage. Lord cleanſe me but from all filthineſs, both of fleſh and ſpirit, and I ſhall cry H…ſanna to thee, Matth. 21.9.Pſal. 16.6. 2 Cor. 7.1. Lord let me but out live my luſts, and follow them to the Grave before others follow me to my Grave, and I ſhall ſay it is enough. And thus every gracious Soul is more willing to be rid of his ſins, than he is to keep his ſins. A Porter cannot be more willing to be rid of his burden, nor a ſick man to be rid of his diſeaſe, nor a Beggar of his naſty louzy rags, nor a Priſoner of his chains, than a gracious Soul is willing to be rid of his luſts, &c.
Fourthly, That Soul that does not (nor, through Grace aſſiſting, will not) allow himſelf, or indulge himſelf in a courſe of ſin, or in the common practiſe of any known ſin, that Soul is certainly a gracious ſoul. The evil that I do, Rom. 7.15.I allow not. So Pſal. 119.1, 3. Bleſſed are the undefiled in the way, that walk in the Law of the Lord, they alſo do no iniquity; that is, they allow not themſelves in the practice of any iniquity. Bleſſed ſouls live not in the ſervice of ſin, they live not in an ordinary practice of any iniquity. 1 John 3.9. Whoſoever is born of God, doth not commit ſin, for his ſeed remaineth in him, and he cannot ſin, becauſe he is born of God. He that has the ſeed of God, the ſeed of Grace and Regeneration in him, he cannot allow himſelf in away of ſin, he cannot give himſelf over to a voluntary ſerving of ſin, he cannot make a Trade of ſin. So Prov. 16.17. The highway of the upripht is to depart from evil, (that is) it is the ordinary, uſual, conſtant courſe of an upright man to depart from ev…l. An honeſt Traveller may ſtep out of the Kings Highway into a houſe, a Wood, a Cloſe, but his work, his buſineſs is to go on in the Kings Highway. So the buſineſs, the work of an upright man is to depart from evil; 'tis poſſible for an upright man to ſtep into a ſinful path, or to touch upon ſinful facts; but his main way, his principal work and buſineſs, is to depart from iniquity: As a Bee may light upon a Thiſtle, but her work is to be gathering at Flowers; or as a Sheep may ſlip into the dirt, but its work is to be graſing on the Mountains, or in the Meadows. Certainly there is no man in the world ſo abominable wicked, but that he may now and then (when he is in a good mood, or when he is under diſtreſs of Conſcience, or bleeding under a ſmarting rod, or beholding the hand-writing upon the Wall, or under a ſentence of death) depart from evil; but this is not his courſe, this is not his buſineſs, this is not his work, this is not his highway. Thieves do but now and then ſtep into the Kings Highway to take a purſe, they do not keep the Kings Highway. But now the upright mans Highway, his common and ordinary courſe, is to depart from evil, and therefore he cannot allow himſelf liberty to walk in an evil way. Titus 2.11, 12. For the Grace of God that bringeth Salvation, hath appeared to all men, (without diſtinction of Nations, Sex, Age, or condition) teaching us, that denying ungodlyneſs and worldly luſts, we ſhould live ſoberly, righteouſly, and godly in this preſent World. Under the name of ungodlineſs, he compriſeth all the breaches of the firſt Table; and under the name of worldly luſts, he compriſeth all inordinate deſires againſt the ſecond Table; and thoſe three words, ſoberly, righteouſly, and godly, have a threefold reference; the firſt to our ſelves, the ſecond to our neighbour, and the third to God. We muſt live ſoberly in reſpect of our ſelves, righteouſly in reſpect of our neighbours, and godly in reſpect of God. And this is the ſum of a Chriſtians whole duty. Now if the Grace of God which bringeth Salvation, teaches Saints to deny ungodlineſs and worldly luſts, then certainly Saints that are taught by that Grace, cannot live, nor allow themſelves in ungodlineſs or worldly luſts; without all peradventure Heaven is for that man, and that man is for Heaven that can appeal to Heaven, that he allows not himſelf in the practice of any known ſin. Thus David did, Search me O Lord (ſayes he) and know my heart, Pſal. 13….24.try me, and know my thoughts, and ſee if there be any wicked way in me. 'Tis a moſt ſure ſign, that ſin hath not gained a mans heart nor conſent, but committed a rape upon his Soul; when he allows not himſelf in it, but cryes out bitterly to God againſt it, as Paul did, Rom. 7. If the raviſhed Virgin under the Law cryed out, ſhe was guiltleſs, Deut. 22.25, 26, 27. Certainly ſuch as cry out of their ſins, and that would not for all the world allow themſelves in a way of ſin, ſuch are guiltleſs before the Lord. That which a Chriſtian does not allow himſelf in, that he does not do in divine account, &c.
But now the whole Trade, the whole life of formal and carnal Chriſtians, is nothing elſe but one continued web of wickedneſs; there is no wicked unregenerate perſon in the world, but lives in the daily practice of ſome known ſin or other; but allows himſelf in ſome Trade or way of wickedneſs or other, as you may evidently ſee by comparing of theſe following Scriptures together, Prov. 1.20. to 33. Jer. 5.3. Jer. 44.16, 17, 18, 19. Jer. 9.3, 4, 5, 6. Jer. 7.8, 9, 10, 11, 12, 13, 14, 15, 16. Pſal. 50.16, 17. Iſa. 66. 3. Matth. 7.23. Rom. 6.12, 13, 19. Rom. 8.5. Luke 13.27. Epheſ. 2.2, 3. Phil. 4.19. Titus 3.3. 2 Pet. 2.14. Sin is a ſinners abſolute work, it is his main work, and the ſinner is beſides himſelf, beſides his Calling (as it were) when he is beſides his ſin.
Fifthly, He that conflicts moſt with heart-ſins, and is moſt affected with ſpiritual ſins,Pſal. 19.12. Pſal. 119.113. I hate vain thoughts. Pſal. 30.6, 7. Iſa. 64.7. and that laments and mourns moſt over ſecret ſins, inviſible ſins, ſins that lye moſt hid and remote from the eyes of the World, he is certainly a gracious ſoul; Grace in truth, and grace in power, will riſe and conflict, and make head againſt the moſt inward and ſecret vanities of the Soul, as againſt ſecret ſelf-love, and ſecret hardneſs of heart, Iſa. 63.17. and ſecret unbelief, Mark 9.24. and ſecret carnal confidence, and ſecret hypocriſie, and ſecret envy, and ſecret malice, and ſecret vain-glory, and ſecret fretting and murmuring, and ſecret luſtings, and ſecret runnings out of the Soul after the meat that periſheth, and ſecret pride; hence Hezekiah humbles himſelf for the pride of his heart;2 Chron. 32.25. 2 Sam. 24.10. Pſal. 42.11. and ſo David, he humbles himſelf for the pride of his heart in numbring of the people. And how does the ſame Prophet chide himſelf for ſinful dejection of ſpirit,Pſal. 73.22. Why art thou caſt down O my Soul, and why art thou diſquited in me? And how does he at another time be-fool himſelf, and be-beaſt himſelf, for his ſecret grudging and fretting at the proſperity of the wicked. So fooliſh was I and ignorant, I was as a beaſt before thee. And ſo Paul was moſt affected and afflicted with a law in his members rebelling againſt the law of his mind; Inward pollutions and defilements did ſit cloſeſt and ſadeſt upon his ſpirits. And the ſame Apoſtle in that 2 Cor. 7.1. is for keeping down the filthineſs of the ſpirit, as well as the filthineſs of the fleſh; he is for inward cleanſing, as well as for outward cleanſing.Rom. 7.22, 23, 24. Having therefore theſe Promiſes, (dearly beloved) let as cleanſe our ſelves from all filthineſs of the fleſh and ſpirit, perfecting holineſs in the fear of God: So Mr. Bradford was a man that had attained to ſo great and eminent a heighth of holineſs, that Doctor Taylor (the Martyr) calls him, That Saint of God John Bradford; and yet O how ſadly does he bewail his ſecret hypocriſy. True Grace makes oppoſition as well againſt the being of ſin in a mans nature,Col. 3.5. as againſt the breakings out of ſin in a mans life. True Grace will make head againſt the corruptions of the heart, as well as againſt the excurſions of the feet; 'tis as willing and deſirous to be rid of a polluted heart, as 'tis willing and deſirous to be rid of a polluted hand. It would fain have, not only ſinful acts, but alſo ſinful diſpoſitions; and not only irregular actions, but alſo inordinate affections mortified and ſubdued. O friends! heart-ſins are root-ſins, they are the ſprings that ſet all the wheels a going, the Fountain that ſets all the ſtreams a running, the fire that ſets the Furnace a ſmoaking, the Bellows that ſets the fire a burning. Certainly a proud heart hath more of Satan in it than a proud look, and a wanton heart is more vile than a wanton eye, and a murtherous or adulterous heart, is worſe than a murtherous or adulterous act, &c. And therefore true grace makes head againſt heart-ſins, againſt ſpiritual ſins, againſt the moſt inward ſecret ſins, againſt thoſe very ſins that lye not within the reach of reaſon, or the Sword of the Magiſtrate, or the piercing eye of the moſt knowing or obſerving man in the World, but are only obvious to an omniſcient eye. But now carnal men, as they make little of outward ſins, ſo they make nothing of heart-ſins, of ſpiritual ſins. If they are not drunkards, nor ſwearers,Matt. 19.16-27. nor extortioners, nor whoremaſters, nor curſers, nor cheaters, nor oppreſſors, nor lyars, nor perſecutors; if they are good negative Chriſtians, then they think themſelves very good Saints, and in a very fair way for heaven, and that no man can ſay Black is their eye; when their hearts are as full of evil thoughts, and ſecret luſts, as Ignorance, Atheiſm, unbelief, pride, envy, diſcontent, anger, formality, hypocriſy, indifferency, lukewarmneſs, deadneſs and hardneſs, &c. as the Sun is full of light, or as Hell is full of darkneſs. Reſtraining grace, common grace, only makes head againſt groſs enormities, againſt palpable vanities, as you may ſee in the Scribes and Phariſes; but ſaving grace makes head againſt heart-ſins, againſt ſpiritual ſins. Common grace is all for waſhing the outſide, but Saving grace is for waſhing the inſide as well as the outſide. Common grace is only for waſhing the feet and the head, but Saving grace is for waſhing both feet, head, and heart. Look as in a dark night we can only ſee thoſe ſtars that are of the greateſt magnitude;Matth. 23. John 13.9, 10. ſo by the ſtar-light of natural Conſcience, the natural man can only ſee thoſe ſins that are more great and groſs. Natural convictions can reach no further than natural light, but ſpiritual convictions reach to the moſt inward, ſecret, ſpiritual, and undiſcernable ſins. Certainly that is a ſincere heart, a heart more worth than gold, that ſmites a man for inward ſins as well as for outward ſins; for ſins done in a corner, as well as for ſins acted upon the houſe top; for ſpiritual ſins as well as for fleſhly ſins; for ſins againſt the Soul, as well as for ſins againſt the body; for ſins committed in a Cloſet, as well as for ſins committed on the moſt publick Stage. Certainly that trouble and grief that ſprings from heart-ſins, from ſpiritual ſins, from ſecret ſins, bears a more immediate relation to the holineſs of God, who only obſerves them, and is offended by them, and ſo is a moſt ſure and infallible evidence of ſaving Grace, and of the work of the ſpirit in power upon the Soul. When open commiſſions do humble and abaſe the heart, and ſecret inclinations to ſin do even break and burſt the heart aſunder, then the heart is certainly ſincere with God. A Chriſtian will readily grant that his God is a good God, and that Jeſus Chriſt is the chiefeſt of ten thouſand, and that the Goſpel is a glorious Goſpel, and that the Promiſes are precious Promiſes, and that the Ordinances are bleſſed Ordinances, and that the lively communion of Saints is the Sweeteſt communion in all the world. But yet he will ſay, I have ſuch a proud heart, ſuch a hard heart, ſuch a flight heart, ſuch a carnal heart, &c. and I am ſo vexed and moleſted with ſinful motions, and with ſinful imaginations, and with ſinful inclinations, and with Atheiſtical riſings, and with private murmurings, and with ſecret unbelievings, and that in deſpite of all my conflictings, and ſtrivings, and prayings, and mournings, and ſighings, and groanings, and complainings; that I am oftentimes even weary of my life: And if this does not ſpeak out Chriſt within, and grace within, and the Spirit within ſuch a Soul, I know nothing. O friends! remember this once for all, viz. That the main Battle, the main warfare of a Chriſtian lyes not in the open field, it lyes not in viſible skirmiſhes, but his main quarrels and conflicts are moſt within, and his worſt and greateſt enemies are them of his own houſe, they are them of his own heart. A little grace at firſt converſion, may reform an ill life; but it muſt be a great deal of grace that muſt reform an ill heart. A little grace may make a man victorious over outward groſs ſins, but it muſt be a great deal of grace that muſt make a man victorious over inward ſins, ſecret ſins, ſpiritual ſins, heart-ſins, yea, a through conqueſt of theſe ſins will hold a man play all his dayes. But,
Sixthly, He that abſtains from ſin, he whoſe heart riſes againſt ſin, he that ſets himſelf againſt ſin, becauſe of the evil nature of ſin,2 Cor. 7.1. I have read of the Ermin, that ſhe will rather dye than be got into the dirt to defile her beautiful skin. And rather than Joſeph will defile his beautiful ſoul by defiling his Maſters bed, he will to a dirty Dungeon. He had rather that the Irons ſhould enter into his Soul, Pſal. 105.18. than that ſin ſhould enter into his Conſcience: He had rather that his chains ſhould eat into his fleſh, than that ſin ſhould pollute his ſoul. Iſa. 59.1, 2. Amos 3.6. Acts 5.39. becauſe of that vileneſs and filthineſs that is in ſin; he certainly has a principle of Grace, a ſeed of God in him. He who refrains from ſin, and whoſe heart riſes more againſt ſin, becauſe of the purity of the Law which forbids ſin, then becauſe of the ſeverity of the Law which condemns ſin, is certainly under the power of renewing Grace, of ſaving Grace. Pſal. 119.140. Thy word is very pure, therefore thy ſervant loveth it: 'tis only pure Grace that can inable a man to love the Word for its purity. The Apoſtle to ſet forth the formidable evil that is in ſin, expreſſes it thus, Rom. 7.13. That ſin might appear to be ſin. He could find nothing more evil and odious to expreſs it by than it ſelf. Sin is ſo great an evil, that it cannot have a worſe Epithet given it. Paul can call it no worſe than by its own name, ſinful ſin. Had the Apoſtle ſaid that ſin might appear to be a ſnare, a Serpent, a Viper, a Toad, a Plague, a Devil, a Hell, &c. he had ſaid much, but yet not enough to ſet forth the tranſcendent evil that is in ſin, and therefore he calls it ſinful ſin. All other evils are but outward, they only reach the name, the body, the eſtate, the life, but ſin is an inward evil, a ſpiritual evil, an evil that reaches the precious and immortal Soul, and therefore is the greateſt evil. Death puts an end to all other troubles, viz. poverty, ſickneſs, diſgrace, ſcorn, contempt, croſſes, loſſes, &c. but ſin is ſo great an evil, that death it ſelf cannot put an end to it, Eternity it ſelf ſhall never put a ſtop, a period to this evil of evils. All outward evils can never make a man the ſubject of Gods wrath and hatred. A man may be poor, and yet precious in the eyes of God, he may be greatly abhorred by the World, and yet highly honoured by God; he may be debaſed by men, and yet exalted by God. But now ſin is ſo great an evil, that it ſubjects the ſinners Soul to the wrath and hatred of God; all other evils do but ſtrike at a mans preſent well-being, but ſin ſtrikes at a mans eternal well-being; all other evils can never hinder a mans communion with God, a man may have communion with God in poverty, in ſickneſs, in Priſon, in Baniſhment; but ſin is ſo great an evil, that it interrupts communion with God, it cuts off communion with God. All outward evils are Gods creatures, Is there any evil in the City that the Lord hath not done. But ſin is the Devils creature, 'tis a brat of his own begetting, yea, 'tis worſe than the Devil, 'tis that which has turn'd glorious Angels into infernal Devils. All other evils do not fight againſt the greateſt good, but ſin is that grand evil that fights againſt the greateſt good, it fights againſt the being of God, the eſſence of God, the glory of God. Peccatum eſt Dei-cidium, ſin is a killing of God, 'tis a murthering of God; Sin is a univerſal evil, 'tis all evil, 'tis nothing but evil, there is not one drop, one ſpark of good to be found in any ſin; but now in all outward evils, there is ſome good, there is ſome good in poverty, in ſickneſs, in war, in death, but there is not the leaſt good in ſin, ſin is the ſole object of Gods hatred, he hates nothing but ſin, he is angry with nothing but ſin, he has forbid nothing but ſin, he has revealed his wrath from heaven againſt nothing but ſin, ſo great an evil is ſin. Sin is that grand evil that has Midwiv'd all other evils into the world. 'Twas ſin that drown'd the old world with water, 'twas ſin that deſtroyed Sodom with fire and Brimſtone,Judges 5.8. Pſal. 107.34. Deut. 28.21. 'twas ſin that laid Jeruſalem on heaps, 'twas ſin that has Midwiv'd Sword, Famine, and Peſtilence into the World, 'twas ſin that laid the Foundation of Hell, that laid the corner-ſtone in that land of darkneſs, for before ſin there was no Hell. 'Twas ſin that Crucified the Lord of glory. Now O how great muſt that evil be that has uſhered in all theſe great evils into the World.Rom. 8.7. Sin is enmity againſt God, God hath no enemy in the World but ſin, and thoſe whom ſin hath made him; Sin hath ſet all the World againſt the Lord of glory; 'tis ſin that has turn'd men into incarnate Devils, and that has drawn them out to fight againſt God, and Chriſt, and their own Souls, and the things of their everlaſting peace. Now when a man looks upon ſin as the greateſt evil in the world, and his heart riſes and is enraged againſt it, becauſe of the vile, filthy, odious and hainous nature of it; 'tis a clear evidence that ſuch a man has the Divine nature in him, take that one inſtance for all, Pſal. 19.12, 13. Keep back thy ſervant from preſumptuous ſins. But why does David pray thus, So (ſayes he) ſhall I be innocent from the great tranſgreſſion. Mark, he does not pray thus, Lord keep me from preſumptuous ſins, that ſo I may be free from troubles without, and from terrors within, or from Hell beneath; but Lord keep me from preſumptuous ſins, that ſo I may be innocent from the great tranſgreſſion. He does not ſay, ſo ſhall I be free from the great correction, but ſo ſhall I be free from the great tranſgreſſion. Thats a heart worth gold, that is more ſenſible and more affected with the evil that is in ſin, than with the evil that comes by ſin.Aug. Epiſt. 144. 'Twas a weighty ſaying of Auſtin, That man (ſayes he) which fears Hell, he doth not fear to ſin, but fears to burn; but that man fears to ſin, that fears ſin as he would fear Hell. Common Grace never works a man thus to fear ſin, but renewing grace doth. Common convictions carry the Soul out to look more on the evil that comes by ſin, than on the evil that is in ſin; and hence it comes to paſs, that Souls under common convictions, are more affected and afflicted at the fear of Hell, and dread of wrath and damnation, than they are affected or afflicted at the vileneſs, odiouſneſs, and hainous nature of ſin. When an unſanctified perſon is angry with ſin, and chides ſin, and falls out with ſin; and makes ſome head againſt ſin, 'tis either becauſe it hath crackt his credit, or clouded his honour, or hindered his profit, or imbittered his pleaſure, or provoked his friends, or incenſed the Magiſtrate, or enraged his Conſcience, or expoſed him to ſhame, diſgrace, or contempt here, and Hell hereafter. B…t never becauſe a holy God is diſhonoured, a righteous Law tranſgreſſed, a bleſſed Saviour frequently Crucified, or the bleſſed Spirit greatly grieved. The child will not touch the Coal becauſe it will burn him, and the prudent man will not touch the Coal becauſe it will ſ…t him. A gracious heart riſes againſt ſin becauſe of its defiling and polluting nature, but an unſanctified heart riſes againſt ſin becauſe of its burning and damning nature. A ſanctified perſon hates ſin, becauſe it pollutes his ſoul, but an unſanctified perſon hates it becauſe it deſtroyes his ſoul. A ſanctified perſon loaths ſin, and abhors ſin, becauſe it fights againſt Gods holineſs; but an unſanctified perſon loaths it, and abhors it, becauſe it provokes and ſtirs up Gods Juſtice. A ſanctified perſon deteſts ſin, becauſe of the Hell that is in ſin; but an unſanctified perſon deteſts ſin, becauſe of the Hell that follows ſin, &c. But,
Seventhly, Where there is an irreconcileable oppoſition in the Soul againſt ſin, there is a ſaving work of God upon that mans heart. Where there is ſuch a deteſtation of ſin, and ſuch an enmity raiſed in the ſoul againſt ſin, as that the Soul cannot,The contrariety to ſin which is in a real Chriſtian, ariſes from an inward gracious nature which is oppoſite to the whole ſpecies or kind of ſin, as contrarieties of nature are to the whole kind. As light is contrary to all darkneſs, and fire to all water. So that this contrariety to ſin ariſing from the inward man, is univerſal to all ſin, &c. nor will not, upon no terms in the World, admit of any Truce or Reconcilliation with ſin, there is Chriſt and Grace formed in the heart. The War between a gracious heart and ſin, is like the War between Rehoboam and Jeroboam, 1 Kings 14.30. There was war between Rehoboam and Jeroboam all their dayes. The Oracle ſaid to the Cirrheans (Noctes dieſque belli gerendum), they could not be happy unleſs they waged war night and day; no more can we, except we perpetually fight againſt our luſts. O friends! A gracious heart that is weary of ſin, will certainly and habitually fall a ſtriving againſt it, Gal. 5.17. The fleſh luſteth againſt the Spirit, and the Spirit againſt the fleſh, for theſe two are contrary the one to the other. Now contraries are naturally expulſive each of other: Such a pair as a Jacob and an Eſau; ſuch Twins as an Iſaac and an Iſhmael, cannot lye quietly together in the ſame womb; no nor live quietly together in the ſame houſe, but there will be a mutual proſecuting and perſecuting each of other. Fire and Water may as well agree in the ſame Veſſel; as grace and ſin in the ſame heart. True Grace hath a real repugnancy and contrariety to all ſin; and remember this once for all, that ſaving Grace is not contrary to ſin becauſe it is open and manifeſt, nor to ſin becauſe it is private and ſecret, nor to ſin becauſe it is of this or that conſequence, but to ſin as ſin, whether publick or private, becauſe both the one and the other are contrary to the Law of God, the will of God, the glory of God, the nature of God, the deſigns of God, &c. As it is with true light, though it be but a beam, yet it is univerſally oppoſite to all darkneſs; or as it is with heat, though there be but one degree of it, yet it is oppoſite to all cold. So true Grace, it is oppoſite to all ſin, it cannot comply with any known ſin. Look as ſin and Grace were never born together, and as ſin and Grace ſhall never dye together, ſo ſin and Grace can never be reconciled together. There is a natural contrariety between ſin and Grace, and therefore you can never reconcile them in the heart. The oppoſition that Grace makes againſt ſin, is inward as well as outward, 'tis againſt ſin whereſoever it is. Nothing will ſatisfy a gracious ſoul but the deſtruction of ſin, Rom. 6.6. Knowing this, that our old man is Crucified with him, that the body of ſin might be deſtroyed, that henceforth we ſhould not ſerve ſin. The Greek word foreign, that is here rendred deſtroyed, ſignifies weakned, and the ſtrength of it broken, and made idle, fruitleſs, and uneffectual. So Pſal. 51.2. Waſh me throughly (or multiply to waſh me, or play the Fuller upon me) from mine iniquity. (David looked upon his ſin, his ſtain, to be ſo inveterate, ſo ingrained, that it would hardly be ever gotten out till the cloth were almoſt rub'd to pieces) and cleanſe me from my ſin. David was as deſirous to be cleanſed of the Leproſy of ſin, as ever any poor Leper was willing to be cleanſed of his Leproſy under the Law; And ſo ver. 7. Purge me with Hyſſop and I ſhall be clean, waſh me, and I ſhall be whiter than Snow. All the Sacrifices of expiation of ſin in the old Law, were done by blood, and that blood was ſprinkled upon the people by a bunch of Hyſſop, ſo called from the Hebrew word Ezob, by reaſon of the nearneſs of the ſound. In the legal ſprinklings made with Hyſſop, was ſhadowed out the waſhing away of ſin through the blood of Chriſt.Rev. 1.14. Job 9.30. The Brides garments are made white in the blood of the lamb, and not by any waſhings in Snow water: When a gracious Soul looks upon ſin, he cries out, Lord raze it, raze it down to the ground, Lord let not one ſtone be left upon another. In every gracious Soul, there is ſuch a deteſtation and ſuch an indignation againſt ſin, that neither Mountains of Gold, nor Rocks of Pearl, nor honour, nor applauſe, nor favour on the one hand, nor frowns nor threats, nor neglects, nor ſcorns, nor contempt on the other hand, … win the Soul over to ſin, or make the Soul one with ſin. Look how it was between the Lord and Amalek, ſo it is between a gracious ſoul and his ſins. Now if you turn to that Exod. 17.16. you ſhall find how it was between the Lord and Amalek, Becauſe the Lord hath ſworn, that the Lord will have war with Amalek from Generation to Generation; Or as the Hebrew has it, The hand upon the throne of the Lord, Gods hand is la…d upon his own Throne, as ſwearing to root out Amalek; or becauſe Amaleks hand is lifted up againſt Gods Throne, that is the Church, (ſo called in Jer. 4.21. and Crown of Glory, Iſa. 62.3.) therefore God will have perpetual wars with Amalek. God could as ſoon be reconciled to Amalek, as a gracious Chriſtian can be reconciled to his ſins. Others ſenſe the words thus, that Moſes had a ſolemn Oath (as it were laying his hand upon Gods Throne) for aſſeveration and aſſurance, that he and the people will have an irreconcilable war with the poſterity of Amalek. And ſo every gracious ſoul is reſolved to make an irreconcileable war with ſin. But now where there is only common Grace, there a man deals by his ſins as David did by his ſon Abſolom, baniſh him his Court for a time, and afterwards receive him into full favour, and court him as much or more than before. An unſound heart may fall out with his ſin, and be very angry with its ſin, for the conſequence of it, for the ſhame it brings upon his perſon, for the blot it leaves upon his name, and for the ſtinging guilt and convulſion fits which it cauſeth in his Conſcience, and yet this very perſon be in a very cloſe and ſtrict league with ſin, and his heart inwardly and ſtrongly adhering unto ſin. But a gracious heart will be ſtill a reſtraining of ſin, a curbing of ſin, a croſſing of ſin, a making head againſt ſin, and a withſtanding it in all its workings. Anger may be reconciled, but hatred cannot.
Eightly, Where the very prevailings of ſin are ordinarily made ſerviceable to high and holy, to gracious and ſpiritual ends,Ezek. 16.61, 63. Epheſ. 2.7, 6, 7. there certainly is a ſaving work of God upon that mans ſoul. As when they produce more Soul-loathing, Soul-humiliation, Self-judging; Self-abaſement, Self-abhorring; or when they fill the Soul with a grea… … admiration of the freeneſs and riches of Grace, or when they keep down pride, and prevent the deſpiſing of others, or produce holy ſhame, or when they make the blood of Chriſt more precious and dear to the Soul, or when they engage a Chriſtian ſo much the more to watch and pray, and pray and watch, that he may either be kept from the hour of temptation, or in the hour of temptation, or when every fall makes ſin more bitter to the ſoul than ever, and Chriſt more ſweet to the Soul than ever, and all the means of Grace more delightful to the Soul than ever, and heaven more deſirable to the Soul than ever; or when ſin is made the prevention of ſin, or when ſin through the over-ruling hand of Grace is made an occaſion of more Grace; as that good man ſaid, As I get hurt by my Graces, So I get good by my ſins. You know all the falls and knocks, and blows, that children get that are learning to go, do but make them cleave the cloſer and hang the faſter upon the Nurſes skirts, or about the Mothers neck. So when all a Chriſtians falls do but work him to cleave the cloſer, and hang the faſter upon the ſtrength of Chriſt, and to be ſtill a drawing more and more vertue and power from Chriſt; then is the prevalency of ſin made ſerviceable to holy and gracious ends; and where God ordinarily thus works, there is certainly a work of God in power upon that Soul, 2 Cor. 7.11. For behold, this ſelf ſame thing that ye ſorrowed after a godly ſort, what carefulneſs it wrought in you, yea, what clearing of your ſelves, yea, what indignation, yea, what fear, yea, what vehement deſire, yea, what zeal, yea, what revenge, in all things you have approved your ſelves to be clear in this matter (this Scripture I have fully opened in my eighth ſign of godly ſorrow, in this book, and to that I refer you). The Mother by ſuffering the child to get one fall, keeps the child from many a fall, and ſo 'twas with theſe Corinthians. Adams fall was an inlet to abundance of grace; and his unrighteouſneſs did uſher into the world the moſt glorious Righteouſneſs of Jeſus Chriſt. Hezekiah falls, and by his fall,2 Chron. 32.25, 26, 31. God gives him a clearer and fuller ſight of his own heart than ever he had before in all his dayes. Sin is no gainer, but a loſer by every fall of the Saints. God does, and will, by the over-ruling hand of his grace, make the very miſcarriages of his people to be glorious inlets to more eminent degrees of Grace and holineſs. God hath a great Revenue of glory from the very infirmities of the Saints; and the Saints have a great Revenue of comfort from their very miſcarriages, by the wiſe, powerful, over-ruling, and ſanctifying hand of God. God is that powerful, that skilful Phyſician, that can make an Antidote, and Sovereign remedy of ſin, that is the moſt deadly poyſon in all the World. God does and will make the very ſins of his people to further the Salvation of his people, according to that golden promiſe Rom. 8.28. God never ſuffers his people to fall into any ſin, but out of a deſign to break the neck and back of that ſin they fall into: God ſuffered David to fall into thoſe two great ſins of Murder and Adultery, but by theſe very falls he broke the very back of thoſe ſins, for we never read that ever he fell into thoſe ſins the ſecond time. And ſo God ſuffered Peter to deny him once, but by that ſore fall God broke the neck of that very ſin, for we never read that ever he denyed Chriſt any more at the voice of a Damſel; yea, 'tis very obſervable, that Peters courage and boldneſs for the truth, received a very high advance by thoſe deep wounds that he had formerly given them, when he denyed the Lord that bought him. After his ſore falls, for courage and boldneſs he carries the Bell from all the Apoſtles, as you may ſee in Acts 4.12. It is the nature of true Grace to gather ſtrength by every wound. Grace gathers ſtrength by contraries, as Fire doth when it is compaſſed about with coldneſs by an Antiper ſtaſis. By all a Ch iſtians falls his graces grow brighter and ſtronger. At the long run, a Chriſtian by all his falls loſes nothing but his droſs, his chaff, his ſcum, his filth. Now he that finds his ſins thus over-ruled for the good of his ſoul, he is certainly a gracious Soul. O Sirs! remember this for ever, viz. That the oftner an Hypocrite, or a Formaliſt falls, the more ground and ſtrength his ſins get upon him, and ſo will continue to do, till all that Grace and goodneſs which he ſeemed to have had, be quite extinguiſhed. But,
Ninthly, Where a bare naked command of God is commonly, ordinarily of that power, force and authority with the ſoul, as to curb ſin, and reſtrain the ſoul from ſin, and to arm and fence the ſoul againſt the encroachments and commands of ſin, there is certainly a ſaving work, a powerful work of God upon that Soul. When a man can ſay to Heaven and Hell, ſtand you by for the preſent, and to precious Promiſes, ſtand you by for the preſent, and to Divine threatnings, ſtand you by for the preſent, here is a Command of God that forbids ſuch and ſuch actions, and therefore I cannot, I dare not do this or that wickedneſs,Gen. 39.9. and ſin againſt the Lord, there is certainly a principle of Grace in that mans heart. That is a great word of David, Pſal. 119.161. My heart ſtandeth in awe of thy word. When a naked command from God does ſo over-awe the heart, as that it dares not ſin againſt God, then doubtleſs the heart is ſincere with God. A child does not ſtand in more awe of the rod, nor a ſervant of a beating, nor a Favourite of his Princes frowns, than a real Chriſtian (when he is himſelf) ſtands in awe of the Word. So Pſal. 119.11. Thy Word have I hid within my heart, that I might not ſin againſt thee. When a man hides the Word in his heart as a Treaſure, that he may not loſe it, and as a Rule that he may not tranſgreſs it, then his heart is indeed right with God. When the Law of God in a mans heart, arms him againſt the luſts of his heart and life, then doubtleſs his heart is ſound with God. So Pſal. 17.4. By the words of thy lips, I have kept me from the paths of the deſtroyer; or as ſome read the words, According to the command and charge of thy words, I have kept me from the ſinful wayes, manners, behaviours, &c. of the deſtroyer, or the cruel man.Matth. 28.18, 19, 20. Acts 10.41, 42. Chriſt commanded his Apoſtles to make him known to the World, and to Preach the everlaſting Goſpel, and to make known thoſe Myſteries and Riches of Grace that were hid in former Ages. The Jewiſh Authority threatens them and commands them not to ſpeak at all, nor teach in the name of Jeſus, Acts 4.17, 18. But the command of Chriſt carries it with the Apoſtles againſt all their threatnings and commands, verſe 19.20. But Peter and John anſwered and ſaid unto them, Whether it be right in the ſight of God, to hearken unto you more then unto God, judg ye; For we cannot but ſpeak the things which we have heard and ſeen. When the commands of Authority run counter-croſs to the commands of God, the commands of God muſt be obeyed, though the greateſt Au…hority under Heaven ſhould be diſpleaſed and enraged. God never gave the greateſt Authority in the world, any Authority to act contrary to his commands. Diſobedience to unlawful commands, is no diſobedience. Wo to h…m that obeyes the commands of men in oppoſition to the commands of God, 1 Cor. 9.16. For though I preach the Goſpel, I have nothing to glory of; For neceſſity is laid upon me, yea, wo is unto me if I Preach not the Goſpel. Now 'tis infinitely better to fall under the diſpleaſure of men, than to fall under the woes of God. The Jews under a pretence of their Authority, command the Apoſtles not to Preach Jeſus to the people; but the commands of Chriſt carry it with the Apoſtles againſt all their contrary commands. The Apoſtles (who were like to Bottles of new Wine, that muſt either vent or burſt) knew very well that 'twas not obedience to mens commands that could excuſe their diſobedience to Gods commands. So in that third of Daniel, the commands of the great God carried it with the three Children againſt all the dreadful threatnings, proud boaſting…, and Idolatrous commands of King Nebuchadnezzar. Certainly the commands of ſin are of all commands the vileſt commands, they are all illegal, ſin hath no ground, no reaſon to command our ſouls; Sin is but a Uſurper, a Traitor, and therefore h…s no Authority over us. All ſins commands are purely ſinful, they are plain and notorious rebellions againſt the Laws of Chriſt, the life of Chriſt, and againſt the Crown, Honour, and Dignity of Jeſus. All ſins …ommands are grievous, burthenſome, and painful commands; of all yoaks, none ſo heavy as that which ſin layes upon the ſinner; hence ſin is compared to a talent of Lead, Zach. 5.7. to ſhew the weightineſs and burthenſomneſs of it; and hence 'tis that ſinners are ſaid to weary themſelves in committing iniquity, Jer. 9.5. And hence 'tis that wicked men are laid to travel with iniquity, Pſal. 7.14. to ſhew what anxious pain and trouble they have in bringing about their wickedneſs. Behold he travelleth with iniquity; or as the Hebrew has it, he ſhall travel, or he continually travelleth, he takes as great pains to go to Hell, as a travelling woman doth to be delivered. Wicked men are as laborious, and as reſtleſs and unquiet in the practice of wickedneſs,Prov. 4.14, 15, 16. as a woman in labour is when the pangs of Travel are upon her. Sugred poiſons go down pleaſantly, O but when they are down, they gall, and gnaw, and gripe the very heart-ſtrings aſunder, 'tis ſo with ſin. Laſtly, the commands of ſin are extreamly unreaſonable, what an unreaſonable thing is it to command a man to run into the fire, or to drown himſelf in the water, or to ſtrangle himſelf, &c. Now all the commands of ſin tend directly and intentionally to the burning, drowning, ſtrangling, and deſtroying of the ſinner. All ſins commands tend to the diſhonour of God, the breach of his righteous Laws, and the damnation of the precious and immortal Soul. Now where the commands of God do commonly carry it, againſt all the commands of ſin, there the Soul is certainly ſincere with Go…. That we owe perfect obedience to Gods will, to Gods commands, is evident enough ſeveral wayes, and in particular from the univerſal obedience of all Creatures, I mean thoſe which are without reaſon, ſenſe, or life, for they inviolably obſerve his commands, Iſa. 48.13. Mine hand hath laid the Foundations of the earth, and my right hand hath ſpann'd the Heavens; when I call to them they ſtand up together, as prepared to execute his commands. The inſenſible parts of the world are ſo compliant with his will, as to contradict their proper natures to ſerve his glory. Fire deſcends from Heaven at his command, Gen. 19.24. 2 Kings 1.10, 11, 12. And the fluid Sea ſtands up at his command, Exod. 14.22. Now what a ſad thing is it that Chriſtians ſhould at any time prove diſloyal and rebellious, when all inferiour Creatures do with one conſent ſerve and glorify the great God. But, &c.
Tenthly, Conſtant deſires, and earneſt and conſtant endeavours to avoid and ſhun all known appearances of ſin,Where do you read in all the Scriptures, of any one Hypocrite that ever made Conſcien…e of ſhunning and avoiding the appearances of ſin. ev…dences the truth and reality of Grace in the Soul. Certainly that man is a true Nathaniel that makes it his buſineſs his work, to abſtain from all appearances of evil. An Hypocrite loves the appearance of good more than goodneſs it ſelf, and a ſincere Chriſtian hates the very appearance of evil, as well as the evil it ſelf. He who hates a perſon, loaths his very picture. A wicked man may abſtain from broad-fac'd evils, but commonly he is very bold and ventrous upon appearing evils. O what vain Apologies do many make in theſe dayes for long hair, gaudy Apparel, Antick Faſhions, Spotted Faces, Naked Breaſts, Wanton Behaviours, Effeminate Dalliances, and a thouſand other ſuſpicious practices and vanities. But now a man that is truly gracious, he makes Conſcience, not only of ſhunning real groſs, known evils, but alſo of ſhunning the very likeneſs of evil. His heart does not only riſe againſt real ſins, but he is very ſhy of that which looks like ſin. When Joſephs Miſtris took hold of him and ſaid, Lie with me, he left his garment in her hand and fled, and got him out, Gen. 39.12. Joſeph would not be found in the company of his impudent brazen-fac'd Miſtris, that could ſo barely and baſely, ſo boldly and frequently, ſollicite him to defile his Maſters bed, and to damn two Souls at once, her own and his, that ſo he might avoid the very appearance of evil, the very ſuſpition of ſin. By wanton touches and dalliance, mental Adultery is often committed, and therefore Joſeph flies, as being unwilling to touch her, or to be touched by her.1 Cor. 9.11, 12, 13, 14, 15. And ſo Paul refuſed the uſing his liberty in taking a lawful maintenance for his labours, leſt a ſiniſter interpretation of covetouſneſs and mercenary affection ſhould have been put upon it by his Adverſaries. And ſo the ſame Apoſtle would needs have Titus and two others choſen by the Church, to joyn with him in carrying the benevolence of the Church of Macedonia to Jeruſalem, becauſe he was very careful to avoid all ſuſpition of dealing ill in that buſineſs, 2 Cor. 8.20, 21. Avoiding this, that no man ſhould blame us, in this abundance that is Miniſtred by us: Providing for honeſt things, not only before the Lord, but alſo before men. So Daniel would not defile himſelf with the portion of the Kings meat (that is, ſay ſome,Dan. 1.…. he would not defile his Conſcience by eating ſuch unclean meats as were forbidden under the Law, for the Babilonians did eat of divers meats, as of Swine, Hares, &c. and of ſundry ſorts of Fiſhes and Fowls which were forbidden by God unto the children of Iſrael, Levit. 11. Deut. 14) nor with the wine which he drank (but in the Hebrew the plural number is uſed, of his drinks, whence ſome gather, that the King drank divers ſorts of Wines, which were alſo ſet before Daniel and his companions), therefore he requeſted of the Prince of the Eunuchs, that he might not defile himſelf. Daniels living at a full Table, and his feeding upon Kingly dainties, might have been, not only a means to enſnare him, and drown him in the ſenſualities of the Court, but it would have carried with it alſo too great a ſhew of Daniels conformity to the Courts manners and cuſtoms, and have been too great an appearance of Daniels forgetfulneſs of the ſore and miſerable calamities and matchleſs miſeries of the captive Church, who ſate ſighing and groaning and mourning in her cruel bondage, and had none to comfort her, or ſpeak peace unto her; and therefore Daniel purpoſed in his heart (or ſet it upon his heart, or laid it upon his heart, as the Hebrew may be read) that he would not defile himſelf with the portion of the Kings meat, &c. that ſo he might avoid all ſhews or ſuſpition of evil. 'Tis very obſervable, that in the Law of the Nazarite (who did for a time ſpecial, conſecrate himſelf to God, that beſides his not comming to the dead, and ſuffering his hair to grow.) 'Twas ordained of God that he ſhould abſtain from theſe ſix things. 1. From Wine and ſtrong drink. 2. From the Vinegar of Wine or ſtrong drink. 3. From any Liquor of Grapes, though it were but the water wherein they were ſteeped. 4. From the green or moiſt Grape. 5. From the dryed Grape or Raiſin. 6. From the husk or kernel of them, Num. 6.3, 4. Had the Nazarite eaten but the skin of the Grape or Raiſin, he had broken the Law. Now hereby the Lord would teach us, that thoſe that ſeparate themſelves from the world, to be in a ſpecial manner ſerviceable to the Lord, they muſt avoid not only that which is plain ſin, downright ſin, or ſuch ſins that men may run and read, but alſo that they muſt ſhun and be ſhy of the very appearances of ſin. It was good counſel that Liv…a gave her husband Auguſtus, Dio in vita.It behoveth thee (ſaid ſhe) not only not to do wrong, but not to ſeem to do ſo, &c. We muſt ſhun and be ſhy of the very ſhew and ſhadow of ſin, if either we tender our credit abroad, or our comfort at home, walking in the power of holineſs lyes much in ſhunning the very appearance of ſin. The Primitive Chriſtians would not endure that any Chriſtian ſhould look towards Jeruſalem praying, becauſe they would avoid the leaſt ſhew of Judaiſm. And indeed there are great reaſons why every Chriſtian ſhould avoid whatever may have the ſuſpition of ſin; and this will be evident, if you pleaſe but ſeriouſly to conſider of theſe eight following particulars.
Firſt, Conſider thoſe clear and plain commands of God which makes this duty to be a duty, as that 1 Theſſ. 5.22. Abſtain from all appearance of evil. God requires us not only to abſtain from all apparent ſins, but alſo from all appearance of ſin; we muſt do nothing which hath a ſhew or ſhadow of ſin; 'tis duty to abſtain from whatever is of an ill ſhew, or an ill report. And ſo God commands us to hate the garment ſpotted with the fleſh, Jude 23. Saints muſt abhor every thing that carries with it but a ſavour or ſuſpition of uncleanneſs.Hence that ſaying of the Jews, Remove thy ſelf from filthineſs, and from all that which hath a ſhew of it. See Druſius praeterit, in 1 Theſſ. 5.22. The Apoſtle alludes to legal uncleanneſs, which was contracted by touching the houſes, the veſſels, or the garments of unclean perſons, Levit. 15. Chriſtians muſt not only hate uncleanneſs, but they muſt hate every thing that looks like it, or that has the leaſt communion with it. So in that Deut. 12.30. Take heed to thy ſelf that thou be not ſnared, by following of them, after that they be deſtroyed from before thee, and that thou enquire not after their gods, ſaying, how did theſe Nations ſerve their gods? even ſo will I do likewiſe. God does not only command his people to abſtain from groſs Idolatry, but he alſo commands them to take heed of all thoſe wayes and means, and enquiries that might tend to draw them to Idolatry, or that might carry with them the leaſt ſhew or appearance of Idolatry. 'Tis obſervable in the Law, that God commanded his people not only that they ſhould Worſhip no Idol, but that they ſhould demoliſh all the Monuments of them, and that they ſhould make no Covenant, nor have any affinity with thoſe who Worſhipped them; and all to avoid the very ſhews of Idolatry, and to prevent his people from being drawn by thoſe means to commit Idolatry with them. And ſo Exod. 23.7. Keep thee far from a falſe matter. Every good man muſt ſtand aloof off, he muſt keep at a diſtance both from the occaſions of ſin, and from the appearance of ſin. So Prov. 5.8. Remove thy way far from her, and come not nigh the door of her houſe. He that is fartheſt from fire, is ſafeſt from burning, and he that is moſt remote from the water, is in leaſt danger of drowning. It is no ſmall wickedneſs to approach near the door of wickedneſs; he who approaches near the door of a Whores houſe,Prov. 22 14. and ch. 23.27. is already in the door of whoredom. It argues too much mind to be in the houſe, for any one knowingly, willingly, to come near the door of it. O how ſhould a man dread the comming into that houſe, where he muſt needs either periſh, or elſe overcome? Certainly 'tis infinite better not to be in danger of periſhing, than being in danger not to periſh. So Hoſea 4.15. Though thou Iſrael play the harlot, yet let not Judah offend, and come not ye unto Gilgal, neither go ye up to Beth-aven, nor ſwear the Lord liveth. Gilgal was once the Key of Canaan, ſcituate between Jordan and Jericho, famous for ſundry ſervices there performed to God, as might be eaſily ſhewed by many inſtances; but now Gilgal was baſely abuſed to Idol-Worſhip; and hence 'tis that God charges them not to come near it, that ſo they might avoid both the ſhew and danger of Idolatry; and 'tis upon the ſame account that God charges them not to go up to Beth-aven. By theſe Scriptures 'tis evident that God would have his people to abſtain from all ſhews and appearances of ſin. But, &c.
Secondly, The holineſs of God, and the honour of God, calls aloud upon all Chriſtians to avoid the ſuſpition of ſin. God is ſo eſſentially holy, ſo unmixedly holy, ſo univerſally holy, ſo eminently, ſo tranſcendently holy, ſo ſuperlatively holy, ſo originally, radically, and fundamentally holy; he is ſo Independantly holy, ſo unchangably, ſo conſtantly, and ſo exemplarily holy, that he cannot but hate and abhor the very appearance of evil. Look as apparent ſins ſtir up the judicial anger of God againſt ſinners, ſo the appearance of ſin ſtirs up the Fatherly anger of God againſt Saints. A gracious heart knows, That God is of purer eyes than to behold iniquity, Hab. 1.13. and therefore he keeps at a diſtance from the appearance of iniquity, of all men in the world none honour God at ſo high a rate as thoſe that keep moſt aloof off from the appearance of evil. Many by their apparent evils have lived God, and Chriſt, and the Goſpel, and their Profeſſion, and precious Ordinances, into diſgrace, ſcorn, and contempt; and O that we would all make it our great buſineſs, by abſtaining from all appearance of evil, to live God, and Chriſt, and the Goſpel, and our Profeſſion, and precious Ordinances, into a greater credit, praiſe, and honour than ever. He keeps fartheſt off from diſhonouring God, that keeps fartheſt off from the appearance of ſin. But, &c.
Th…rdly, This is the way of wayes for a man to keep himſelf clear from other mens ſins, that man that abſtains from the appearance of ſin, is very rarely guilty of other mens ſins, Men many times by venturing upon the appearances of ſins, come to wrap themſelves up in the guilt of other mens ſins. Effeminate Dalliance is an appearance of evil, and had Joſeph been toying, and playing, and ſporting with his Miſtris in a wanton manner, how ſoon might he have wrapt himſelf up in the guilt of his Miſtreſſes burning Luſts. He that would not tempt nor entice others to ſin, muſt keep off from the very appearance of ſin. Certainly there is not the holieſt man in the World, but has ſins enough of his own to ſad him, though not to ſink him; to humble him, though not to damn him; to abaſe him, though not to deject him; and therefore how much does it concern the beſt men in the World to abſtain from the very appearance of ſin, that ſo they may not bring upon themſelves the guilt and burthen of other mens ſins. 'Tis very well obſerv'd by ſome, that a more grievous puniſhment is reſerved for them which cauſe others to ſin, than for them which ſin by their occaſion; thus the Serpent was puniſhed more than Eve, 2 Kings 9.30-ult. compared with 1 Kings 22.34, to …9.and Eve more than Adam. And ſo Jezabel who tempted and provoked Ahab to ſin, was puniſhed with a far greater and ſorer puniſhment or Judgment than Ahab himſelf was. To ſin (ſaith one) hath not ſo much perdition in it, as to make others to ſin; and therefore as you would never draw others to ſin, keep off from all appearance of ſin; O that all Superiours, Inferiours, and equals, would lay this counſel to heart. But,
Fourthly, The keeping off from all appearances of evil, is the beſt and nobleſt way under heaven, to keep a good Name, and to keep a good Conſcience. Now a good Name, and a good Conſcience are Jewels more worth than all the Scepters and Myters in the World, and there is no Wiſdom in the World to that which leads a man by the hand to ſecure his Name and his Conſcience, Prov. 22.1. A good Name is rather to be choſen than great Riches, and loving favour rather than Silver and Gold. So Eccleſ. 7.1. A good name is better than precious Ointment, the one being but a perſume of the Noſtrils, the other a perfume of the heart. 'Tis obſervable the Princely Preacher does not ſay, A great Name is better than Precious Oyntments, but a good Name is better than precious Oyntments. Oyntments are here named, becauſe in thoſe Eaſtern parts they were laid up in the Kings Treaſury, even among his moſt precious things, Iſa. 39.2. And Hezekiah was glad of them, and ſhewed him the houſe of his precious things, the Silver, and the Gold, and the Spices, Exod. 30 22-23. Exod. 28.41. 1 Sam. 16.13. Pſal. 89.20. Heb. 1.9. Iſa. 61.3. Amos 6 6. Eſth. 2.12. Pſal. 23.5. Luke 7.46. Pſal. 92.10. Deut. 33.24. Prov. 21.20.and the precious Oyntments, &c. Precious Aromatical Oyntments were things greatly in uſe and eſteem amongſt the Iſraelites, and a ſpecial part of their Treaſures, as is evident by the Scriptures in the Margent. And yet a good Name (which hath its Foundation in vertue, and in a holy, innocent, blameleſs, harmleſs, and exemplary life) is better than thoſe moſt precious Oyntments. And 'tis obſervable that the initial letter of the Hebrew word foreign Tob, that is here rendred Good, is bigger than ordinary, to ſhew the more than ordinary excellency of a good name and fame amongſt men. 'Twas good counſel the Moraliſt gave, when he ſaid, whatſoever commodity you loſe, be ſure yet to preſerve that Jewel of a good Name. A good renown is better than a golden girdle, ſay ſome. And a mans eye and his good Name, can bear no jeſts, ſay others. And if I may but keep a good Name, I have wealth enough, ſaid the Naturaliſt. O friends! as ever you would keep a good Name, keep off from the very appearance of evil, for the very appearance of evil will both Eclipſe and wound a mans name and his Conſcience at once. Certainly a man were better not to live, than to outlive his good Name. A mans good Name is like a piece of white Paper, which if once blotted, will very hardly be got out again, ſo as to leave no Print of it behind; it is like a fair ſtructure long time a rearing, but quickly ruin'd; or like a Merchants eſtate, long a getting, but loſt in a moment. And therefore how much does it concern every Chriſtian to keep his Name as he would keep his life, and this he can never do, except he keeps off from the appearance of evil. 'Tis his Name only that ſhall be kept green and flouriſhing, like the Rod of Aaron, that was laid up in the Tabernacle, who keeps off from the appearance of evil. He takes the beſt and the wiſeſt courſe under heaven to preſerve his good Name in the World, and to maintain the peace of his Conſcience, who is moſt ſtudious and induſtrious to abſtain from all appearances of evil. But, &c.
Fifthly, The appearance of evil may very much offend, ſcandalize, ſtumble, and tempt weak Chriſtians, and therefore it highly concerns us to keep off from the very appearance of evil. The more Grace any man hath in his own heart, the more fearful he will be of ſtumbling or offending thoſe that have leſs. Venturing upon the appearance of evil, may not only defile my own Conſcience, but alſo wound my weak Brothers Conſcience, and therefore it concerns me to be very ſhy of the appearance of evil. If in things of an indifferent nature, I muſt deny my own liberty,1 Cor. 8.11, 12, 13. chap. 10.25, 28. (as I muſt) rather than grieve or offend, or wound the Conſcience of a weak Brother for whom Chriſt hath dyed. O how much more then I muſt I ſhun the very reſemblance of ſin, conſidering how wonderful apt weak Chriſtians are to be offended, and ſtumbled, when they ſee others ſo bold as to venture upon the appearance of evil. Alexanders Macedonians having offended him, laid by their Arms, put on mourning Apparel, and came running in Troops to his Tent, where, for almoſt three dayes together, they remained with loud cries and tears, to teſtify their remorſe for offending him; and ſhall we make nothing of offending thoſe weak Chriſtians that are the price of Chriſts bloud, and the travel of his ſoul, the Lord forbid.
Beſides, our venturing upon the appearance of evil, may prove a great temptation to weak Chriſtians, not only to venture upon ſeeming evils, but alſo to venture upon real evils; doubtleſs many weak Chriſtians have been drawn to apparent evils, by obſerving others to venture upon the appearance of evil. 'Tis commonly ſeen, that when ſtrong Chriſtians will adventure upon appearing evils, weak Chriſtians will be emboldned thereby to commit real evils, 1 Cor. 8.8, 9, 10. But meat commendeth us not to God, for neither if we eat are we the better, neither if we eat not are we the worſe. But take heed leſt by any means this liberty of yours become a ſtumbling block to them that are weak. For if any man ſee thee which haſt knowledg, ſit at meat in the Idols Temple, ſhall not the Conſcience of him which is weak, be emboldned to eat thoſe things which are offered to Idols? When the weak ſhall ſee men of knowledg communicating with Idolaters in their Feaſts, their Conſciences will be emboldned and confirmed in their old Superſtition about thoſe Idols, which they were beginning to leave, returning now a freſh to a more reverent eſteem and ſervice of them than ever, &c. O friends, as you would not offend the weak, as you would not tempt the weak, keep off from all ſhews and appearances of evil, &c. But,
Sixthly, Chriſtians venturing upon appearing evils, will exceedingly harden and encourage wicked men to commit real evils. 'Tis very natural and cuſtomary with wicked men to make uſe of the appearing infirmities of the Saints, as excuſes and Apologies to bear them out in their greateſt enormities and wickedneſſes. Why did not ſuch and ſuch knowing eminent Chriſtians do thus and thus! and we have gone but one ſtep beyond them, and is that ſo great and hainous a crime? they have been playing and ſporting themſelves about the pit, and we are but ſlipt or ſtept into the pit. They have been ſitting and bibbing with ſuch and ſuch company, and we have but taken two or three merry cups more than ordinary in the ſame company, and is that ſo great a ſin? &c. O Sirs! As we ſhould walk wiſely towards thoſe that are without,1 Theſſ. 4.12. Jude 22. ſo we ſhould walk compaſſionately towards thoſe that are without. Of ſome have compaſſion, making a difference.Jer. 9.1. Did not Jeremy wiſh that his head were waters, and his eyes a Fountain of tears, that he might weep day and night for the ſlain of the daughter of his people? Did not Samuel mourn for Saul? 1 Sam. 15.25. Luke 19.10. Luke 10.30-35. Phil. 3.20. Levit. 19.17. 1 Sam. 17.34. Gen. 31.40.Did not Chriſt weep over Jeruſalem? Did not the compaſſionate Samaritan bind up his wounds, pouring in Oyl and Wine, who fell among Thieves in his going from Jeruſalem to Jericho. Did not Paul weep over thoſe that were enemies of the Croſs of Chriſt: Yea, ſhall we ſhew pity and compaſſion to an Ox or an Aſs that is fallen into a Ditch. Nay, ſhall David rather venture upon a Lyon than loſe a Lamb? Shall Jacob rather endure heat by day, and cold by night, than neglect his Flock? Shall Moſes fight with odds, rather than the Cattle ſhall periſh with thirſt. Nay, ſhall Xenocrates a Heathen, ſhew compaſſion to a poor Sparrow, that being ſcared and purſued by a Hawk, flew into his boſome for ſuccour, &c. And ſhall not we have that compaſſion on poor ſinners precious and immortal Souls, as to abſtain from the appearance of ſin, which may more wayes than one prove ſo exceeding prejudicial to them, &c.
Jer. ….50.Wicked men are wonderful prone to watch for the Saints haltings; Chriſtians are lights upon a high Hill; yea, they are Stars in the Firmament of the Church, and therefore every mans eye is upon them, and if wicked men can but diſcern the leaſt indecency, the leaſt appearance of any excentrick, or irregular motion, O how readily will they let fly againſt God, and the Goſpel; againſt Religion, and againſt all that have a Profeſſion of Religion upon them. Now the honour of God, and the credit of the Goſpel, ſhould be ſo dear and precious in the eyes of every Chriſtian, that he ſhould rather chuſe to dye, than to venture upon the leaſt apparition of ſin, whereby the honour of God may be clouded, or the credit of the Goſpel impeached or eclipſed; or the Soul of a poor ſinner endangered or worſned; both the leaſt ſin, and the leaſt appearance of ſin muſt be avoided and prevented, the Cockatrice muſt be cruſhed in the Egg, elſe it will ſoon become a Serpent; the very thought of ſin, if not thought on, will break out into action, action into cuſtome, cuſtome into habit, and then both body and Soul are in the ready way of being irrecoverably loſt. Camerarius tells us a ſad ſtory of two Brothers, who walking out in the evening, and ſeeing the Element full of bright ſpangling Stars, one of them being a Graſier, wiſhed that he had as many Oxen as there were Stars in the Firmament; then ſaid the other Brother, If I had a Paſture as big as all the World, where would you keep the Oxen? he anſwered, In your Paſture: What ſaid the other, whether I would or no? Yes ſaid his Brother. The matter was very light, 'twas but a little evil, or an appearing evil, but it fell out very heavily, for preſently they fell to words, and then drew one upon another, and in the cloſe killed one another. O friends, as you love the lives of ſinners, and as you love the Souls of ſinners, keep off from all appearance of evil. But,
Seventhly, Other precious Saints have abſtained from all appearances of evil, witneſs Joſeph, Paul, Daniel, &c. but lately cited. And to theſe let me add that great inſtance of Auguſtine, who retracted even Ironies becauſe they had the appearance of evil. And ſo the Primitive Chriſtians would not let up Lights and Bayes at their doors, though for this they were perſecuted as enemies to the Emperour,Tertullian. becauſe the Temple, and the doors of Idolaters were wont to be thus garniſhed.2 Sam. 24.21, 22, 23, 24. And ſo David refuſed to take the Threſhing floor, and Threſhing inſtruments, and Oxen, &c. of Araunah as a gift, but would needs buy them at a price, and this he did, partly out of a Divine nobleneſs, and partly to avoid the very ſhew of Covetouſneſs. Now why has God left all theſe famous Preſidents upon Record, but on purpoſe to encourage his Saints in all Ages, to abſtain from all appearing evils, as well as from all apparent evils. Certainly God looks that we ſhould ſo eye the beſt, the higheſt, the worthyeſt, and the exacteſt examples, as that we ſhould make it our great buſineſs and work to come up to them, and to imitate them to the life. O friends! the examples laſt cited ſhould be very awakening, very perſwading, very convincing, and very encouraging; becauſe in them you may ſee that though abſtinence from the appearance of evil be a difficult thing, yet 'tis a poſſible thing. Shall we love to look upon the Pictures of our friends, and ſhall we not much more love to look upon the holy examples of thoſe eminent Saints that had the lively picture of Grace, and the lovely Image of Chriſt fairly ſtampt upon their hearts and lives. 'Tis both our Mercy and our duty to eye the examples, and to follow the footſteps of thoſe Chriſtians that have been moſt eminent in Grace, as you may plainly ſee by comparing of theſe Scriptures together, Prov. 2.20. Heb. 6.12. 1 Theſ. 1.6. Phil. 4.9. 2 Tim. 3.10, 11, 12. Heb. 12.1. Phil. 3.17. 1 Cor. 11.1. Titus 2.7. He that would fain write a fair hand, had need have his eye often upon his Copy; and he that would fain abſtain from all appearance of evil, he had need often to eye the gracious examples of ſuch who have made Conſcience of abſtaining from appearing evils as well as from apparent evils. But,
Eighthly and laſtly, Conſider what ſome refined Heathens, and civilized Pagans have done in this very caſe; There are ſtories of Heathens that would not look upon excellent Beauties, leſt they ſhould be enſnared. D…mocrit… pluckt out his own eyes to avoid the danger of uncleanneſs. Socrates ſpeaketh of two young men that flang away their Belts, when being in an Idol-Temple, the luſtrating water fell upon them, deteſting, ſaith the Hiſtorian, the garment ſpotted by the Fleſh. Alexander would not ſee the woman after whom he might have luſted. Scipio Africanus warring in Spain, took New-Carthage by ſtorm,Aure victor. at which time a beautiful and noble Virgin fled to him for ſuccour to preſerve her Chaſtity, he being four and twenty years old, (and ſo in the heat of youth) hearing of it, would not ſuffer her to come into his ſight, for fear of a temptation, but cauſed her to be reſtored in ſafety to her Father. So when Dem…ſthenes the Oratour, was asked an exceſſive ſum of money to behold the beautiful Lais, he anſwered, He would not buy repentance ſo dear, neither was he ſo ill a Merchant as to ſell eternals for temporals. Nor Caeſar would not ſearch Pompeyes Cabinet, leſt he ſhould find new matters of revenge. Memorable is the ſtory of the children of Samoſ…ta, that would not touch their Ball, but burnt it, becauſe it had touched the Toe of a wicked Heretical Biſhop, as they were toſſing and playing with it. Now ſhall ſome refined Heathens, ſhall civilized Pagans abſtain from the appearance of evil, from occaſions and temptations to ſin? and ſhall real Chriſtians fall ſhort of them? Shall blind nature do more than Grace? Shall men fallen in the firſt Adam, do more than thoſe that are raiſed and enlivened by the ſecond Adam? But to prevent all miſtakes, let me add, though many Heathens have abſtained from the appearance of ſome evil, yet they have not abſtained from the appearance of all evil; neither have they abſtained from the appearance of any evil out of a hatred of evil; nor from any principles of ſaving light, or life, or love; nor out of any regard to any Royal Law of God; nor out of any regard to the honour or glory of God, but either out of vain-glory, and popular applauſe, the Pole-ſtars by which they ſteered all their actions, or out of Hypocriſy, which ſet a tincture and Dy upon all their actions; what Writer hath more golden Sentences than Seneca, againſt the contempt of Gold, yet (if Tacitus, and others of his contemporaries may be credited) none more rich, none more covetous than he, as if out of deſign he had perſwaded others to caſt away their money, that he himſelf might come and gather it up again, &c. And thus you ſee that there are very great reaſons why every Chriſtian ſhould avoid the very ſhew, ſuſpition, or appearance of evil, &c. But,
Eleventhly and laſtly, He that ſets himſelf reſolutely, moſtly, habitually, againſt his boſome ſins, his conſtitution ſins,Pſal. 18.26. his moſt prevalent ſins, &c. he has certainly a ſaving work, a powerful work of God upon his Soul. True Grace will make a man ſtand ſtoutly and ſtedfaſtly on Gods ſide, and work the heart to take part with him, againſt the moſt darling ſins, though they be as right hands or as right eyes. True Grace will lay hands upon a mans moſt beloved luſts, and cry out to Heaven, Lord Crucify them, Crucify them, down with them, down with them even to the ground. Lord do Juſtice, do ſignal Juſtice, do ſpeedy Juſtice, do exemplary Juſtice upon this Head-luſt, this Maſter-ſin. Lord hew down root and branch, let the very ſtumps of this Dagon be broken all in pieces. Lord curſe this wild Fig-Tree, that never more Fruit may grow thereon. Certainly God and Chriſt is ſet up higheſt in that mans heart, who bends moſt of his thoughts, ſtrength, and endeavours againſt his conſtitution ſins, againſt the ſins of his Place, Calling, condition and complexion. 'Tis very obſervable, that the Jews, after they had been in the Babiloniſh Furnace for Idolatry, they ever hated and feared that ſin as much as the burnt child dreads the Fire; yea, they would dye any death rather than admit an Idol. Joſephus tells us how ſtoutly they oppoſed Pilate and Petronius, that would have ſet up Caeſars Statue in their Temples, offering their throats to the Swords of the Souldiers, rather than they would endure that Idol in Gods houſe. O when once the heart of a Chriſtian comes thus to be ſet againſt all his Golden and Silver Idols, then we may ſafely ſay, Behold a true Iſraelite in whom there is no guile. He that finds his luſts, his boſome, his darling luſts, begin to fall before him,…. 6.1…. as H…m… once begun to fall before Mor…eoai; he may ſafely and confidently conclude that he is of the ſeed of the Jews, and that the ſeed of God abideth in him.1 John 3.9. (But having diſcourſed ſo largely as I have concerning boſome ſins, darl…ng luſts, head-corruptions, in my other writings, I need ſay no more at this time) And thus you ſee that there are Eleven particulars in regard of ſin, and a Chriſtians act…ngs about it, that ſpeaks out a true ſaving work of Grace to be in the Souls of the Saints. But, &c.
Secondly, Where the conſtant, ordinary, ſtanding, and abiding purpoſe, diſpoſition, frame, and general bent of a mans heart, ſoul, ſpirit, deſires, and endeavours are fixed and ſet for God, for Grace, for Holineſs, in heart and life, there is a moſt ſure and infallible work of God paſt upon that mans ſoul; the conſtant bent, and the ſetled purpoſe of a true child of God, is for God, for Grace, for Holineſs in heart and life, Pſal. 119.112.Pſal. 40.8. Pſal. 39.1. Pſal. 101.3. 2 Cor. 1.12. Pſal. 119 4, 5, 20. 2 Chron. 19.3. 2 Chro. 30.18, 19 Neh. 1.11. Iſa. 26.8, 9. I have inclined my heart to keep thy Statutes alwayes, even to the end. Verſe 38. Stabliſh thy Word unto thy Servant, who is devoted to thy fear. Verſe 44. So ſhall I keep thy Law continually, for ever and ever. Verſe 45. And I will walk at liberty, for I ſeek thy Precepts. Acts 24.16. And herein do I exerciſe my ſelf, to have alwayes a Conſcience void of offence toward God and toward men. Heb. 13.18. Pray for us, for we truſt we have a good Conſcience, in all things willing to live honeſtly. Gracious Souls do ſtrongly affect that which they cannot eaſily effect, Pſal. 119.57. Thou art my Portion O Lord, I have ſaid that I would keep thy words. Some read this Verſe thus, Lord I have ſaid, my portion ſhall be to keep thy words. Holy David was fully determined and reſolved in himſelf, to keep Gods Royal Law, in ſpite of the World, the fleſh, and the Devil. And ſo Barnabas exhorted the D…ſciples, that with purpoſe of heart they would cleave unto the Lord, Acts 11.23. As if all piety and truth of Grace conſiſted in Gracious purpoſes of heart. Certainly when the bent of a mans mind, and the ſetled purpoſe of a mans Soul, and the unfeigned deſires of his heart, are for God, for Grace, for holineſs, in heart, in life, then the eſtate and condition of that man is ſafe and happy. 'Tis very obſervable, that that great Apoſtle Paul, Though the Needle or the Seamans Compaſs may jog this way and that way, yet the bent of the Needle w…ll ſtill be Northward. So though a Chriſtian may have his particular ſinful joggings, this way or that way, yet the bent of his heart will ſtill be God-wards. Una actio non denominat.in his ſpiritual conflict, layes a very great ſtreſs upon theſe things, witneſs Rom. 7. ver. 16. If then I do that which I would not, I conſent unto the Law that it is good. So Verſe 18. For to will is preſent with me. So Verſe 19. For the good that I would, I do not, but the evil which I would not, that I do. So Verſe 21, 22. I find then a Law, that when I would do good, evil is preſent with me. For I delight in the Law of God after the inward man. So Verſe 25. So then with the mind I my ſelf ſerve the Law of God. Certainly, the truth, the liſe, and power of Grace, of Holineſs, of Regeneration, is not ſo much ſeen in our actions, as in the renewing and ſanctifying of our minds and wills, according to that Rom. 12.2. Be ye transformed (or Metamorphoſed, as the Greek has it) by the renewing of your mind. No man is to judg of the ſoundneſs or ſincerity of his Spirit by ſome particular acts, but by the conſtant frame and bent of his Spirit, and by his general converſation in this world; If particular actions might determine whether a man had Grace or no Grace, whether he were in Chriſt or not in Chriſt; whether he were a Saint or not a Saint; whether he were ſincere or unſound, we ſhould many times conclude, that thoſe had no Grace who indeed have, and that they were not in Chriſt who indeed are, and that they are no Saints who indeed are, and that they are not ſincere, who certainly are true Nathaniels. The beſt Saints have had their extravagant motions, and have very foully and ſadly miſcarried as to particular actions, (even then when the conſtant courſe and bent of their ſpirits have been God-wards and Chriſt-wards, and Holineſs-wards, and Heaven-wards, &c) witneſs Davids Murther and Adultery. Noahs Drunkenneſs, Lots Inceſt, Joſephs Swearing, Jobs Curſing, Jonahs Vexing, Peters Denying, and Thomas his not believing. Such twinklings do and will accompany the higheſt and faireſt ſtars. As he who foots it beſt may be found ſometimes all along, and the neateſt perſon may ſometimes ſlip into a ſlow. He that cannot endure to ſee a ſpot upon his Cloaths, may yet ſometimes fall into a Quagmire. So the holieſt and exacteſt Chriſtians may ſometimes be ſurpriſed with many infirmities and unevenneſſes, and ſad miſcarriages. Certainly particular ſinnings are compatible with a gracious frame, though none are with a glorious condition. Though no darkneſs, no clouds can be mixt with the Sun in Heaven, yet both may be in the Ayre which is enlightned below. Our beſt eſtate on earth is mixt, and not abſolute. Glory annihilates all ſinful practices, but Grace only weakens them; the moſt ſincere Chriſtian is but an imperfect Chriſtian, and hath daily cauſe to mourn over his infirmities, as well as he has cauſe to bleſs God for his Graces and mercies. Well Sirs! Look as every particular ſtain doth not blemiſh the univerſal fineneſs of the Cloth, ſo neither doth this or that particular fact diſprove and deny the general bent of the heart; particulars may not decide the eſtate either way, 'tis true, a man by a particular ſinning is denominated Guilty, but by no one particular can a mans Eſtate be challenged, either for good or bad. He that ſhall judg of a Chriſtians eſtate by particular acts, though notorious bad, will certainly condemn the Generation of the Righteous. We muſt alwayes diſtinguiſh betwixt ſome ſingle good actions, and a ſeries of good actions.Meer particular actions do not conclude (either way) the eſtate of the Soul, an hypocrite may do ſome good act, and an upright perſon may do ſome ſinful act. A man muſt give in Judgment for, or againſt himſelf according as the habitual purpoſe and temper of his heart ſtands, &c. It is not this or that particular good action, but a continued courſe of holy Actions that denominates us holy. Certa…nly, as there is no man ſo holy, but ſometimes he falls into this or that particular ſin; So there is no man ſo wicked, but ſometimes he falls in with this or that particular duty, witneſs Pharaoh, who in a fit deſires Moſes and Aaron to pray for him; and witneſs Balaam, who in a good mood deſires to dye the death of the Righteous; and witneſs Saul, who under a pang condemns himſelf, and juſtifies David. And ſo witneſs Ahabs humbling of himſelf, and Nineveh's repenting, and Foelix his trembling, and Herod's hearing of John Baptiſt gladly. Now look as every ſin which a godly man falls into (through infirmity) doth not preſently denominate him ungodly, ſo neither will a few good actions done by a wicked man prove him godly. 'Tis what the courſe and tenour of the life is, that muſt be moſt diligently and wiſely obſerved, for every man is as his courſe is; if his courſe be holy, the man is ſo; if his courſe be wicked, the man is wicked. There is a Maxim in Logick, viz. that no general Rule can be ſtabliſhed upon a particular inſtance; and there is another Maxim in Logick, viz. that no particular inſtance can overthrow a general Rule. So here, as no man can ſafely and groundedly conclude from no better Promiſes than from ſome few particular actions (though in themſelves materially and ſubſtantially good) that his heart is therefore ſincere;'Tis not a pang of the Soul, nor a mood, nor a fit of an Ague, nor a flaſh of Lightning nor a mans being as the morning dew, but his habitual purpoſe, reſolution and inclination to good, that evidences the man to be really good. Pſal. 119.20. My ſoul breaketh for the longing that it hath unto thy Judgments at all times, &c. A ſheep may ſlip into a ſlow as ſoon as a Swine; and an Apple-tree may have a fit of barrenneſs, as well as a Crab-tree. But the ſheep loves not to wallow in the Mire as the ſwine does. And though the Apple-tree be barren one year, yet it brings forth fruit the next. ſo on the contrary, no man ought to conclude, becauſe of ſome groſs particular ſinful actions, and extravagant motions, that his heart is unfound. O Sirs! we are not to make a Judgment of our ſtates and conditions by ſome particular actions, whether they are good or evil, but we are to make a Judgment of our ſtates and conditions, by the general frame, bent, and diſpoſition of our hearts, and by the conſtant tenour of our lives. 'Tis certain, that God accounts every wicked man guilty of all thoſe ſins, wickedneſſes, and vanities, which the ſetled purpoſe, deſire, bent, bias, and frame of his Soul inclined him to, though he doth not actually commit them, Matth. 5.28. He that looketh on a Woman to luſt after her, hath committed Adultery already with her in his heart. A man may commit Adultery, and yet not touch a Woman. There are many thouſands that dye of the wound in the eye. So 1 John 3.15. Whoſoever hateth his Brother is a Murtherer. A man may commit Murther, and yet not kill a man, yea he may commit Murther and yet not touch a man. Prov. 23.7. For as he thinketh in his heart, ſo is he. The man is as his mind is. God eſteems of wicked men according to their hearts, and not according to their words. So 'tis as certain that the Lord accounts every godly man to do all that good, that the ſetled purpoſe, frame, bent, biaſs, and unfeigned deſires of his Soul inclines him to, 2 Cor. 8.12. If there be firſt a willing mind, 'tis accepted. So Heb. 11.17. By Faith Abraham when he was tryed, offered up Iſaac, and he that had received the Promiſes, offered up his only Son; that is, in diſpoſition and full purpoſe of heart, and willingneſs of mind, which God accepted for the deed; a true intent is in Gods account as a real act. So David had a purpoſe, a mind, a will to build God a houſe, and for this God commends him, 1 Kings 8.18. And the Lord ſaid unto David my Father, whereas it was in thy heart to build a houſe unto my Name, thou didſt well that it was in thy heart; yea, God rewards him for it, as if he had actually done it, and tells him in his ear that he would build him an houſe, 2 Sam. 7.27. So when that ſervant that ow'd his Lord ten thouſand Talents, had ſhew'd his readineſs and willingneſs, and reſolvedneſs to pay all. Lord have patience with me, and I will pay thee all, Matth. 18.26. (a thing as impoſſible for him to do, as 'tis for us to keep the whole Law, and not to fail in one point; but his deſires, his mind, his will, his purpoſes was to do it) well, and what does his Lord do? why his Lord had compaſſion on him, and looſed him, and forgave him the debt, v. 27. his Lord took this for full and current payment, he accepted of the will for the deed. So when Zacheus had unfeignedly profeſſed his purpoſe and willingneſs to make reſtitution, Chriſt preſently replies, This day is Salvation come to thy houſe, Luke 19.9. Certainly the Lord accounts that Soul a true Believer, and a bleſſed Soul, that unfeignedly deſires to believe, witneſs that Matth. 5.6. Bleſſed are they which do hunger and thirſt after Righteouſneſs, for they ſhall be filled. And 'tis as certain that the Lord accounts that ſinner a true penitent, that doth unfeignedly deſire, purpoſe, and reſolve to repent, to break off his ſins, and to turn to the Lord, as you may ſee in that great inſtance of the Prodigal, Luke 15.18, 19, 20. I will ariſe and go to my Father, and will ſay unto him, Father, I have ſinned againſt Heaven, and before thee, and am no more worthy to be called thy Son, make me as one of thy hired Servants. And he aroſe and came to his Father; But when he was yet a great way off, his Father ſaw him, and had compaſſion, and ran and fell on his neck, and kiſſed him. Aſſoon as ever the Prodigal did but purpoſe and reſolve to repent, and return to his Father, the compaſſions of his Father are kindled and turned towards him, and he does not go, but runs and falls on his neck, and in ſtead of kicking and killing, there is nothing but kiſſing and embracing a returning Prodigal. God alwayes ſets a higher value upon our diſpoſitions, than upon our actions,2 Cor. 8.10. 1 Cor. 9.17. 1 Pet. 5.2. Exod. 25.2. Philemon 14 and in our beſt ſervices he eſteems more of our wills, than he does of our deeds, as is evident by the Scriptures in the Margent. Every good man is as good in the eye and account of God, as the ordinary frame and bent of his Spirit ſpeaks him to be. Every man is as holy, as humble, as heavenly, as ſpiritual, as gracious, as ſerious, as ſincere, as fruitful, as faithful, as watchful, &c. as the ſetled purpoſes, deſires, reſolutions, and endeavours of his Soul ſpeaks him to be. Hence Noah is ſaid to be a juſt man, and perfect or upright in his Generation, Gen. 6.9. And hence Job is ſaid to be a perfect and an upright man, one that feared God and eſchewed evil, Job 1.1.8. And hence David is ſaid to be a man after Gods own heart, 1 Sam. 13, 14. And to fulfill all his wills, Acts 13.22. here the Greek word foreign, is wills, to note the univerſality, and ſincerity of his obedience. And hence Zacharias and Elizabeth are ſaid to be both righteous before God, walking in all the Commandments and Ordinances of God blameleſs, Luke 1.5, 6. Hence the Church is ſaid to be all fair, Cant. 4.7. Thou art all fair my love, and there is no ſpot in thee. And hence thoſe hundred forty and four thouſand Saints that had their Fathers Name written in their Foreheads, Rev. 14.1. are ſaid to be without fault, v. 5. And in their mouth was found no guile, for they are without fault before the Throne of God. God in the Covenant of Grace, and upon the credit of his Sons blood, and for the glory of his Free Grace and favour, is graciouſly pleaſed to accept of his people, and to approve of his people, and to delight in his people, and to interpret his people, according to the common bent, frame, diſpoſition, reſolution, unfeigned deſires, and conſtant endeavours of their Souls. But, &c.