A Golden Key to Open Hidden Treasures, Text (1 of 9)

A Golden Key to Open Hidden Treasures · Text (1 of 9)

p. 1Serious and Weighty QUESTIONS, CLEARLY And Satisfactorily Anſwered.

The firſt Queſtion or Caſe is this.

1. Queſt. WHat are the ſpecial Remedies, Means, or Helps againſt cheriſhing, or keeping up of any ſpecial or peculiar ſin, either in heart or life; againſt the Lord, or againſt the Light & Conviction of a mans own Conſcience.

Before I come to the Reſolution of this Queſtion, I ſhall promiſe a few things that may clear my way.

1. Firſt: When mens hearts are ſincere with God; when they don't indulge, cherriſh, or keep up any known p. 2Trangreſſion in their hearts, or lives againſt the Lord. They may on very good grounds, plead an intereſt in God, in Chriſt, and in the Covenant of Grace, though their Corruptions prevail againſt them, and too frequently worſt them, and lead them Captive, as is moſt evident in theſe ſpeci…l Scriptures, 2 Sam. 23. 5. Pſal. 65. 3. Rom. 7. 23. 25. Iſa. 6…. 16, 17, 19. Jer. 14. 7, 8, 9. Hoſ. 14. 1, 2, 3, 4, 8.

But now when any mans heart doth condemn him for dealing deceitfully and guilefully with God, in this, or that, or the other particular; or for connivings, or winking at any known Tranſgreſſion that is kept up, either in his heart, or life, againſt the Lord; and againſt the light of his own Conſcience, which he will not let go, nor in good earneſt uſe the means, whereby it ſhould be ſubdued and mortified: It is inot to be expected that ſuch a perſon can come to any clearneſs, or ſatisfaction about their intereſt in Chriſt, and the Covenant of Grace, and their right to the great things of that other world; when a perſon will dally with ſin, and will be playing with ſnares and baits, & allow a ſecret liberty in his heart to ſin, conniving at many workings of it, and not ſetting upon Mortification with earneſt endeavours; though they are convinced, yet they are not perſwaded to ariſe with all their might, againſt the Lords Enemies, but do his work negligently, which is an accurſed thing; and for this, God ca…s ſuch a perſon into ſore ſtraits, and lets him wander in the dark, without any ſight, ſenſe, or aſſurance of their gracious eſtate or intereſt in Chriſt, &c. The Iſ…ac…es ſhould perfectly have rooted out the Canaanites, but becauſe they did it but by halfs, and did not engage all their power and ſtrength againſt them, therefore God left them to be as Thorns in their eyes, and as Goads in their ſides. So when men have taken Chriſt's Preſs-money, and are engaged to fight with all their might, againſt thoſe Rebels that war againſt him in their hearts, ways, and walkings; and to perſue the Victory to the utmoſt, till their Spiritual Enemies lye dead at their feet, p. 3and yet they do but trifle and make ſlender oppoſition againſt their ſins: This provokes God to ſtand afar off, and to hide his Reconciled Face from them.

'Tis true, when men are really in Chriſt, they ought not to queſtion their ſtate in him; but yet a guilty Conſcience will be clamorous, and full of objections, and God will not ſpeak peace unto it, till it be humbled at his foot. God will make his deareſt Children know that it is a bitter thing to be bold with ſin. Now before I lay down the Remedies, give me leave to ſhew you what it is to indulge ſin, or when a man may be ſaid to indulge or cheriſh, or keep up any known Tranſgreſſion in his Soul againſt the Lord; now for a clear underſtanding of me in this particular, take me thus.

Firſt: To indulge ſin, or to cherriſh it. It is to make 1daily proviſion for it, Rom. 13. ult. it is to give the Breaſt to it, and to feed it, and nouriſh it, as fond Parents do feed and humour the ſick Child, the darling Child; it muſt have what it will, and do what it will; it muſt not be croſt. Now when men ordinarily, habitually, commonly, are ſtudious and laborious to make proviſion for ſin, then ſin is indulged by them. But

Secondly: When ſin is commonly, habitually, ſweet 2and pleaſant to the Soul; when a man takes a daily pleaſure and delight in ſin, then ſin is indulged, 2 Theſ. 2. 12. You read of them that had pleaſure in Unrighteouſneſs, Iſa. 66. 3. And their Soul delighteth in their Abominations, Prov. 2. 14. who rejoyce to do evil, &c.

Thirdly: When men commonly, habitually ſide with 3ſin, and take up Armes in the deſence of ſin, and in defiance of the commands of God, the motions of the Spirit, the checks of Conſcience, and the reproofs of others, then ſin is indulged. But

Fourthly: When men ordinarily, habitually do yeild 4a quiet, free, willing, and total ſubjection to the Authority and commands of ſin, then ſin is indulged; that man that is wholly addicted and devoted to the ſervice of ſin, that man indulges ſin. Now in none of theſe ſenſes p. 4does any Godly man indulge any one ſin in his Soul. Though ſin lives in him, yet he doth not live in ſin. Every man that hath drink in him, is not in drink. A Child of God may ſlip into a ſin, as a Sheep may ſlip into the mire; but he does not, nor cannot wallow in ſin as the Swine does in the mire, nor yet keep on in a Road of ſin, as Sinners do, Pſal. 139. 24. See if there be any way of Wickedneſs in me. A courſe, a Trade of ſin is not conſiſtent with the truth or ſtate of grace, Job. 10. 7. Thou knoweſt that I am not Wicked. He doth not ſay, thou knoweſt that I am not a Sinner, or thou knoweſt that I have not ſinned: No! for the beſt of Saints are Sinners, though the worſt and weakeſt of Saints are not wicked. Every real Chriſtian, is a renewed Chriſtian; & every renewed Chriſtian takes his denomination from his renovation, and not from the remainers of Corruptions in him; and therefore ſuch a one may well look God in the Face, and ſay, Lord, thou knoweſt that I am not Wicked. Weakneſſes are chargeable upon me, but Wickedneſſes are not chargeable upon me. And certainly, that man gives a ſtrong demonſtration of his own uprightneſs, who dares appeal to God himſelf that he is not wicked.

That no Godly man does, or can indulge himſelf in any courſe, or way, or Trade of ſin, may be thus made evident.

Firſt: He ſins not with allowance; when he does evil, 1he diſallows of the evil he does, Rom. 7. 15. For that which I do, I allow not: A Chriſtian is ſometimes wherried and whirled away by ſin before he is a ware, or hath time to conſider of it. See Pſal. 119. 1. 3. 1 Joh. 3. 9. Prov. 16. 12.

Secondly: A Godly man hates all known ſin, Pſal 2119. 128. I hate every falſe way. True hatred is foreign, againſt the whole kind. That contrariety to ſin, which is in a real Chriſtian, ſprings from an inward gracious nature, or principle, and ſo is to the whole ſpecies, or kind of ſin, and is irreconcileable to any ſin whatſoever. As contrarieties of nature, are to the whole kind, p. 5as light is contrary to darkneſs, and fire to all water: ſo this contrariety to all ſin, ariſing from the inward man, is univerſal to all ſin. He who hates a Toad, becauſe it is a Toad, hates every Toad; and he who hates a Godly man, becauſe he is Godly, he hates every Godly man; and ſo he who hates ſin, becauſe 'tis ſin, he hates every ſin, Rom. 7. 15. What I hate, that do I.

Thirdly: Every Godly man would fain have his ſins 3not only pardoned, but deſtroyed; his heart is alienated from his ſins, and therefore nothing will ſerve him, or ſatisfie him, but the blood and death of his ſins, Iſa. 2. 20 chap. 30. 22. Hoſ. 14. 8. Rom. 8. 24. Saul hated David, and ſought his life; and Haman hated Mord…cat, and ſought his deſtruction; and Abſalom hated Amnon, and kill'd him; Julian the Apoſtate hated the Chriſtians, and put many thouſands of them to death. The great thing that a Chriſtian has in his eye, in all the duties he performs, and in all the Ordinances that he attends, is the blood, and death, and ruine of his ſins.

Fourthly: Every Godly man groans under the burden 4of ſin, 2 Cor. 5. 4. For we that are in this Tabernacle, do groan, being burdened. Never did any Porter groan more to be delivered from his heavy burden, than a Chriſtian groans to be delivered from the burden of ſin, the burden of affliction; the burden of temptation, the burden of deſertion, the burden of oppoſition, the burden of perſecution, the burden of ſcorn and contempt, is nothing to the burden of ſin; ponder upon that, Pſal. 38. 4. and Pſal. 40. 12. ver. and Rom. 7. 24 ver.

Fifthly: Every Godly man combats and conflicts 5with all known ſin. In every gracious Soul there is a conſtant and perpetual conflict. The fleſh will be ſtill a luſting againſt the ſpirit, and the ſpirit againſt the fleſh, Gal, 5. 17 Rom. 7. 22, 23. … King. 14. 30. 31. Though ſin and grace were not born together, and though ſin and grace ſhall never die together, yet whiles a Believer lives in this world, they muſt live together; and whilſt p. 6ſin and grace do cohabit together, they will ſtill be oppoſing and conflicting one with another.

Sixthly: Every gracious heart is ſtill a crying out againſt 6his ſins; he crys out to God to ſubdue them; he crys out to Chriſt to crucifie them; he crys out to the Spirit to mortifie them; he crys out to faithful Miniſters to arm him againſt them; and he crys out to ſincere Chriſtians, that they would pray hard that he may be made Victorious over them. Now certainly, it is a moſt ſure ſign that ſin has not gained a mans heart, a mans love, nor his conſent, but committed a Rape upon his Soul, when he crys out bitterly againſt his ſin. It is obſervable, That 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 indulge themſelves in a way of ſin; ſuch are guiltleſs before the Lord. That which a Chriſtian does not indulge himſelf in, that he do's not do in divine account. But

Seventhly: The fixed purpoſes and deſigns of a Godly man, is not to ſin, Pſal. 17. 3. I am purpoſed that my 7mouth ſhall not tranſgreſs; that is, I have laid my deſign ſo, as not to ſin. Though may have many perticular failings, yet my general purpoſe is not to ſin, Pſal. 39. 1. I ſaid, I will take heed to my ways, that I ſin not with my tongue: I will keep my mouth with a Bridle, while the wicked is before me. When ever a Godly man ſins, he ſins againſt the general purpoſe of his Soul. David laid a Law upon his tongue; he uſes three words in the firſt and ſecond verſes to the ſame purpoſe, which is, as if he ſhould ſay in plain Engliſh, I was ſilent, I was ſilent, I was ſilent; and all this to expreſs how he kept in his paſſion, that he might not offend with his tongue. Though a Godly man ſins, yet he doth not purpoſe to ſin, for his purpoſes are fixt againſt ſin; Holineſs is his high-way; and as ſin is it ſelf a by-way, ſo it is beſides his way. The honeſt Traveller purpoſes to keep ſtraight on his way; ſo that if at any time he miſſe his way, he miſſes his purpoſe. Though Peter denyed Chriſt, yet p. 7he did not purpoſe to deny Chriſt; yea, the ſetled purpoſe of his Soul, was rather to die with Chriſt, than to deny Chriſt, Math. 26. 35. Peter ſaid unto him, Though I ſhould dye with thee, yet will I not deny thee. Interpreters agree that Peter meant as he ſpeak. But

Eighthly: The ſetled Reſolutions of a gracious heart, 8is not to ſin, Pſal. 119. 106. I have ſworn, and I will perform it, that I will keep thy Righteous Judgments; Neh. 10. 28, 29, 30, 31. dwell on it, Job. 31. 1. &c. Micha 4. 5. For all people will walk, every one in the name of his God, and we walk in the name of the Lord our God for ever and ever. So Daniel and the 3 Children.

Bleſſed Hooper reſolves rather to be diſcharged of his Biſhoprick, than yield to certain Ceremonies.

Jerom writes of a brave Woman, who being upon the wrack, bid her Perſecutors do their worſt, for ſhe was reſolved that ſhe would rather die then lye.

The Prince of Conde being taken Priſoner by Charles the Nineth of France, and put to his choyce; firſt, whether he would go to Maſs; or ſecond, be put to Death; or thirdly, ſuffer perpetual Impriſonment: Anſwered, as for the firſt, I will never do by the aſſiſtance of Gods grace; and as for the other two, let the King do with me what he pleaſeth, for I am very well aſſured that God will turn all to the beſt.

The Heavens ſhall as ſoon fall (ſaid William Flower to the Biſhop, that perſwaded him to ſave his life by retracting) as I will forſake the Opinion and Faith I am in, God aſſiſting of me.

So Marchus Arethuſius choſe rather to ſuffer a moſt cruel Death than to give one half-penny towards the Building of an Idol Temple.

So Cyprian, when the Emperour, in the the way to his Execution, ſaid, Now I give thee ſpace to conſider whether thou wilt obey me in caſting a grain of Frankincens into the fire, or be thus miſerably ſlain: Nay, ſaith he, there needs no deliberation in the caſe. There are many thouſands of ſuch inſtances ſcattered up and down in Hiſtory.

p. 8Ninethly: There is a real willingneſs in every gracious Soul to be rid of all ſin, Rom. 7. 24. Hoſ. 14. 2. 8. Job 7. 21. Saving grace makes a Chriſtian as willing to leave his ſin, as a Slave is willing to leave his Galley, or a Priſoner his Dungeon, or a Thief his Bolts, or a Beggar his Rags. Many a day have I ſought Death with …cars (ſaith bleſſed Cooper) not out of impatience, diſt uſt, or perturbation, but becauſe I am weary of ſin, and fearful of falling into it. Look as the Daughters of Heath even made Rebeccah weary of her life, Gen. 27. 46. ſo Corruptions within makes a gracious Soul, even weary of his life: A gracious 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 was but once well rid of this David; and O ſaith a gracious Soul, that I was but once well rid of this proud heart, this hard heart, this unbelieving heart, this unclean heart, this earthly heart, this froward heart of mine.

Tenthly: Every Godly man complains of his known ſins, and mourns over his known ſins, and would be fain rid of his known ſins, as might be made evident out of many ſcores of …cripture, 7 Job. 21. 51. Pſal. 14. Hoſ. 2.

Eleventhly: Every gracious Soul ſets himſelf moſtly, 11reſolutely, valiantly, and habitually againſt his ſpecial ſins, his conſtitution ſins, his moſt prevalent ſins, Pſal. 18. 23. I was alſo upright before him, and I kept my ſelf from mine Iniquity. Certainly that which is the ſpecial ſin of a Godly man, is his ſpecial burden; it is not delighted in, but lamented; there is no ſin which coſts him ſo much ſorrow as that, to which either the temper of his body, or the occaſions of his life leads him. That ſin which he finds his heart moſt ſet upon, he ſets his heart, his whole ſoul moſt againſt. The Scripture gives much evidence that David (though a man after Gods own heart) was very apt to fall into the ſin of Lying, he uſed many unlawful ſhifts; we read of his often faultring in that kind, when he was in ſtraits, and hard put to it, 1 Sam. 21. 2. 8. 1 Sam. 27. 8, 10, &c. but it is as clear p. 9in Scripture, that his heart was ſet againſt lying; and that it was the grief and daily burden of his Soul: Certainly that ſin is a mans greateſt burden and grief, which he prays moſt to be delivered from. O! how earneſtly did David pray to be delivered from the ſin of lying, (Pſal. 119. 29.) Keep me from the way of lying. And as he prayed earneſtly againſt lying, ſo he as earneſtly deteſted it; (ver. 163.) I hate and abhor Lying. Though Lying was Davids ſpecial ſin, yet he hated and abhorred it as he did Hell it ſelf. And he tells us how he was affected or afflicted rather with that ſin, whatſoever it was, which was his Iniquity, (Pſal. 31. 10,) my life is ſpent with grief, and my years with ſighings; my ſtrength faileth, and my bones are conſumed, or Moth-eaten as the Hebrew has it, (here are deep expreſſions of a troubled Spirit;) and why all this? Mark, he gives you the reaſon of it in the ſame verſe, becauſe of mine Iniquity: as if he had ſaid, there is a baſe corruption which ſo haunts and doggs me, that my life is ſpent with grief, and my years with ſighing: He found (it ſeems) his heart running out to ſome ſin or other, which yet was ſo far from being a beloved ſin, a boſom ſin, a darling ſin; that it was the breaking of his heart, and the conſumption of his bones. So Pſal. 38. 18. I will declare mine Iniquity, I will be ſorry for my ſin. There is no ſin that a gracious heart is more perfectly ſet againſt, than againſt his ſpecial ſin; for by this ſin God firſt, has been moſt diſhonored; and ſecondly, Chriſt moſt crucified; and thirdly, the Spirit moſt grieved; and fourthly, Conſcience moſt wounded; and fifthly, Satan moſt advantaged; and ſixthly, Mercies moſt imbittered; and ſeaventhly, Duties moſt hindred; and eighthly, Fears and doubts moſt raiſed and increaſed; and ninethly, Afflictions moſt multiplied; and tenthly, Death made moſt formidable and terrible, and therefore he breaks out againſt this ſin with the greateſt deteſtation and abhorrency. Ephraims ſpecial ſin was Idolatry, Hoſ. 4. 17. he thought the choiceſt gold and ſilver in the world hardly good enough to frame p. 10his Idols of: But when it was the day of the Lords gracious power upon Ephraim, than he thought no place bad enough to caſt his choiceſt Idols into, as you may ſee by comparing of theſe Scriptures together, Hoſ. 14. 8. Iſa. 2. 20. and chap. 30. 22. True grace will make a man ſtand ſtoutly and ſtedfaſtly on Gods ſide, and work the heart to take part with him againſt a mans ſpecial ſins, though they be as right hands, or right eyes. True grace will lay hands upon a mans ſpecial ſins, and cry out to Heaven, Lord Crucifie them, Crucifie them; down with them, down with them even to the ground: Lord do juſtice, do ſpeedy juſtice, do ſignal juſtice, do exemplary juſtice upon theſe ſpecial ſins of mine; Lord how down root and branch; let the very ſtumps of this Dagon be broken all in pieces; Lord curſe this wild …ig-tree that never more fruit may grow thereon: But

Twelfthly: There is no time wherein a gracious Soul 12cannot ſincerely ſay with the Apoſtle in that H…b. 13. 18. Pray for us, for we truſt we have a good Conſcience, in all things willingly to live honeſtly; gracious hearts affect that which they cannot effect: So Acts 24. 16. And herein do I exerciſe my ſelf, to have always a Conſcience voyd of offence towards God, and towards men, in all caſes, in all places; by all means, and at all times: a ſincere Chriſtian labours to have a good Conſcience, void of offence towards God, and towards men, Prov. 16. 17. The high-way of the upright, is to depart from evil; that is, it is the ordinary, uſual, conſtant courſe of an upright man to depart from evil. An honeſt Traveller may ſtep out of the Kings high-way into a Houſe, a Wood, a Cloſe; but his work, his buſineſs is to go on in the Kings high-way; 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 p. 11grazing upon the Mountains, or in the Meadows; but

Thirteenthly, and laſtly: Jeſus Chriſt is the real Chriſtians only Beloved; he is the Saints only darling, 2 Can. 3. As the Apple-tree among the Trees of the Wood, ſo is my Beloved among the Sons: ver. 8. The v…yce of my Beloved, behold he cometh leaping upon the Mountains, and 8skiping upon the hills; ver. 9. My Beloved is like a Roe, or a young Hart, ver. 10. My Beloved ſpake, and ſaid unto me, Riſe up my Love, my fair one, and come away, ver. 17. Turn my Beloved, and be thou like a Roe, or a young Hart upon the Mountains of Bether. Can. 4. 16. Let my Beloved come into his Garden, and eat his pleaſant fruits. Seven times Chriſt is called the Beloved of his Spouſe in the fifth of Canticles, and twice in the ſixth Chapter, and four times in the ſeaventh Chapter, and once in the eighth Chapter. In this Book of Solomons Song, Chriſt is called the Churches Beloved juſt twenty times. I might turn you to many other Scriptures, but in the mouth of twenty Witneſſes you may be very clearly and fully ſatisfied, that Jeſus Chriſt is the Saints Beloved. 1. When the Dutch Martyr was askt whether he did not love his Wife and Children, he Anſwered, Were all the World a lump of gold, and in my hand to diſpoſe of, I would give it to live with my Wife and Children in a Priſon, but Chriſt is dearer to me than all. 2. Saith Jerom, If my Father ſhould ſtand before me, and if my Mother ſhould hang upon me, and my Brethren ſhould preſs about me, I would break through my Brethren, throw down my Mother, and tread under-foot my Father, that I might cleave the faſter and cloſer unto Jeſus Chriſt. 3. That Bleſſed Virgin in Baſil, being condemned for Chriſtianity to the fire, and having her Eſtate and Life offered her if ſhe would worſhip Idols, cryed out. Let money periſh, and life vaniſh, Chriſt is better than all. 4. Love made Hierom to ſay, O! my Saviour, didſt thou dye for love of me, a love more dolorous than death, but to me a death more lovely than love it ſelf. I cannot live, love thee and be longer from thee 5. Henry Voes ſaid, If I p. 12had ten heads, they ſhould all off for Chriſt. 6. John Ardley Martyr ſaid, If every hair of my head were a man, they ſhould all ſuffer for the Faith of Chriſt. 7. Ignatius ſaid, Let fire, racks, pullies, yea, & all the torments of Hell, come on me, ſo I may win Chriſt. 8. George Carpenter being asked whether he loved not his Wife and Children, when they all wept before them; Anſwered, My Wife and Children are dearer to me than all Bavaria, yet for the love of Chriſt, I know them not. 9. O Lord Jeſus, ſaid Bernard, I love thee more than all my Goods, and I love thee more than all my Friends, yea, I love thee more than my very ſelf. 10. Auſtin ſaith he, would willingly go through Hell to Chriſt. 11. Another ſaith, He had rather be in his Chimney-Corner with Chriſt, than in Heaven without him. 12. Another crys out, I had rather have one Chriſt than a thouſand Worlds; by all which 'tis moſt evident, that Jeſus Chriſt is the Saints beſt Beloved, and not this or that ſin.

Now by theſe 13 Arguments. 'tis moſt clear that no gracious Chriſtian do's, or can indulge himſelf in any Trade, courſe, or way of ſin.

Yea, by theſe thirteen Arguments 'tis moſt evident that no Godly man, has, or can have any one beloved ſin, any one boſom, darling ſin, though many worthy Miniſters, both in their Preaching and Writings, make a great noiſe about the Saints beloved ſins, about their boſom darling ſins. I readily grant, that all Unregenerate perſons have their beloved ſins, their boſom ſins, their darling ſins; but that no ſuch ſins are chargable upon the Regenerate is ſufficiently demonſtrated by the thirteen Arguments laſt cited: And O! that this were wiſely and ſeriouſly conſidered of, both by Miniſters and Chriſtians; there is no known ſin that a Godly man is not troubled at, and that he would not be rid of. There is as much difference between ſin in a Regenerate perſon, and in an Unregenerate perſon, as there is between poyſon in a Man, and poyſon in a Serpent: Poyſon in a mans body, is moſt offenſive and burdenſome, and he readily p. 13uſes all Arts and Antidotes to expel it, and get rid; but poyſon in a Serpent, is in its natural place, and is moſt pleaſing, and delightful: So ſin in a Regenerate man is moſt offenſive and burdenſome, and he readily uſes all holy means and Antidotes to expel it, and to get rid of it: But ſin in an Unregenerate man is moſt pleaſing and delightful, it being in its natural place. A Godly man ſtill enters his proteſt againſt ſin; a gracious Soul, while he commits ſin, hates the ſin he commits.

O Sirs! there is a vaſt difference between a ſpecial and a beloved ſin, a darling ſin, a boſom-ſin: Noah had a ſin, and Lot had a ſin, and Jacob had a ſin, and Job had a ſin, and David had a ſin, which was his ſpecial ſin; but neither of theſe had any ſin which was their beloved ſin, their boſom ſin, their darling ſin; that paſſage in Job 31. 33. is obſervable. If I covered my Tranſgreſſion as Adam, by hiding mine Iniquity in my Boſom. Mark in this Text, while Job calleth ſome ſin or other his Iniquity, he denyeth that he had any beloved ſin; for ſaith he, Did I h…de it in my Boſom, did I ſhew it any favour, did I cherriſh it, or nouriſh it; or keep it warm in my Boſom. O! No, I did not. A Godly man may have many ſins, yet he hath not one beloved ſin, one boſom ſin, one darling ſin; he may have ſome particular ſin, to which the Unregenerate part of his will may ſtrongly incline, and to which his unmortified affections may run out with violence too; yet he hath no ſin he bears any good will to, or doth really or cordially effect. Mark, that may be called a mans particular way of ſinning, which yet we cannot, we may not call his beloved ſin, his boſom ſin, his darling ſin; for it may be his greateſt grief and torment, and may coſt him more ſorrow and tears than all the reſt of his ſins; it may be a Tyrant uſurping power over him, when it is not the delight and pleaſure of his Soul. A Godly man may be more prone to fall into ſome one ſin rather than another; it may be Paſſion, or Pride, or Slaviſh fear, or Worldlineſs, or Hypocriſie; or this, or that, or tother Vanity; yet are not theſe his beloved ſins, his p. 14boſom ſins, his darling ſins; for theſe a…e the Enemies he hates, and abhors; theſe are the grand-Enemies that he prays againſt, and complains of, and mourns over; theſe are the potent Rebels that his Soul crys out moſt againſt, and by which his Soul ſuffers the greateſt violence. Mark, no ſin: but Chriſt is the dearly beloved of a Chriſtians Soul; Chriſt, and not this ſin, or that, is the chiefeſt of ten thouſand to a gracious Soul; and yet ſome particular corruption or other may more frequently worſt a Believer, and lead him Captive; but then the Believer crys out moſt againſt that particular ſin: O! ſaith he, this is mine Iniquity; this is the Saul, the Pharoah that is always a purſuing after the blood of my Soul. Lord let this Saul fall by the Sword of thy Spirit; let this Pharoah be drown'd in the Red Sea of thy Sons blood. O! Sirs, It is a point of very great importance, for gracious Souls to underſtand the vaſt difference that there is between a beloved ſin, and this, or that particular ſin, violently Tyrannizing over them; for this is moſt certain, whoſoever giveth up himſelf freely, willingly, cheerfully, habitually, to the ſervice of any one particular Luſt, or Sin, he is in the ſtate of Nature, under wrath, and in the way to eternal Ruine.

Now a little to ſhew the vanity, folly, and falſhood of that Opinion that is received, and commonly avowed by Miniſters and Chriſtians, viz. That every Godly perſon 1hath his beloved ſin, his boſom ſin, his darling ſin; ſeriouſly and frequently conſider with me of theſe following particulars.

Firſt: That this Opinion is not bottomed or founded upon any clear Scripture or Scriptures, either in the Old or New Teſtament.

Secondly: This Opinion that is now under conſideration, 3runs counter croſs to all thoſe thirteen Arguments, but now alledged, and to all thoſe ſcores of plain Scriptures, by which thoſe Arguments are confirmed.

Thirdly: This Opinion that is now under conſideration, has a great tendancy to harden and ſtrong then wicked p. 15men in their ſins; for when they ſhall hear and read that the Saints, the dearly beloved of God, have their beloved ſins, their boſom ſins, their darling ſins, what inferences will they not be ready to make: What are theſe they call Saints, wherein are they better than us? have we our beloved ſins? ſo have they Have we our boſom ſins? ſo have they; have we our darling ſins? ſo have they. They have their beloved ſins, and yet are beloved of God, and why not we? why not we? Saints have their beloved ſins, and yet God is kind to them; and why then not to us, why not to us alſo? Saints have their beloved ſins, and yet God will ſave them; and why then ſhould we believe that God will damn us? Saints have their beloved ſins, their boſom ſins, their darling ſins, and therefore certainly they are not to be ſo dearly loved, and highly prized, and greatly honoured as Miniſters would make us believe. Saints have their beloved ſins, their boſom ſins, their darling ſins, and therefore what Iniquity is it to account and call them Hypocrites, Deceivers, Diſſemblers, that pretend they have a great deal of love to God, and love to Chriſt, and love to his Word, and love to his ways; and yet for all 4this, they have their beloved ſins, their boſom ſins, their darling ſins. Surely theſe mens hearts are not right with God; with much more to the ſame purpoſe.

Fourthly: If Chriſt be really the Saints beloved, then ſin is not their beloved, but Chriſt is the Saints beloved, as I have formerly clearly proved; and therefore ſin is 5not there beloved. A man may as well ſerve two Maſters, as have two Beloveds, viz. a Beloved-Chriſt, and a beloved Luſt.

Fifthly: Thoſe ſupernatural Graces, or thoſe Divine qualities that are infuſed into the Soul at firſt converſion, are contrary to all ſin, and oppoſite to all ſin, and engages 6the heart againſt all ſin; and therefore a converted perſon can have no beloved ſin, no boſom ſin, no darling ſin. Seriouſly weigh this Argument.

Sixthly: This Opinion may ſill many weak Chriſtians p. 16with many needleſs fears, doubts, and jealouſies about their Spiritual and Eternal conditions Weak Chriſtians are very apt to reaſon thus; Surely my Converſion is not ſound; my Spiritual Eſtate is not good; my Heart is not right with God; a ſaving work has never yet paſt upon me in power: I fear I have not the root of the matter in me: I fear I have never had a through change: I fear I have never yet been effectually call'd out of darkneſs into his marvellous light: I fear I have never yet been Eſpouſed to Chriſt: I fear the Spirit of God hath never taken up my heart for his Habitation: I fear that after all my high profeſſion, I ſhall at laſt be found an Hypocrite: I fear the Execution of that dreadful Sentence, Math. 25. Go ye Curſed, &c. And why all this, O poor Soul? Anſwer, Becauſe I carry about with me my beloved ſins, my boſom ſins, my darling ſins. Miniſters had need be very wary in their Preaching & Writing, that they don't bring forth fuel to feed the fears and doubts of weak Chriſtians, it being a great part of their work, to arm weak Chriſtians againſt their fears and faintings: But

Seaventhly: This Opinion that is now under conſideration, is an Opinion that is very repugnant to ſound and ſincere Repentance; for ſound, ſincere Repentance includes and takes in a divorce, an alienation, a deteſtation, a ſeparation, and a turning from all ſin, without exception or reſervation. One of the firſt works of the Spirit upon the Soul, is the dividing between all known ſin and the ſoul; 'tis a making an utter breach betwixt all ſin and the ſoul; 'tis a diſſolving of that old League that has been between a Sinner and his ſins, yea, between a Sinner and his beloved Luſts. One of the firſt works of the Spirit, is to make a man to look upon all his ſins as Enemies, yea as his greateſt Enemies, and to deal with his ſins as Enemies, and to hate and loath them as Enemies, and to fear them as Enemies, and to arm againſt them as Enemies. Seriouſly ponder upon theſe Scriptures, Ezek. 18. 28. 30, 31. 14. of Ezek. 6. 2. Cor. 7. 1. p. 17Pſal. 119. 101. 104. 128. verſes. True Repentance is a turning from all ſin, without any Reſervation, or exception; he never truly repented of any ſin, whoſe heart is not turned againſt every ſin. The true penitent caſts off all the rags of Old Adam, he is for throwing down every ſtone of the old building; he will not leave a horn, nor a hoof behind. The reaſons of turning from ſin, are univerſally binding to a penitent Soul. There are the ſame reaſons and grounds for a penitent mans turning from every ſin, as there is for his turning from any one ſin. Do you turn from this or that ſin, becauſe the Lord has forbid it, why upon the ſame ground you muſt turn from every ſin; for God has forbid every ſin as well as this or that particular ſin. There is the ſame Authority, forbidding or commanding in all; and if the Authority of God awes a man from one ſin, it will awe him from all. He that turns from any one ſin, becauſe it is a Tranſgreſſion of the holy and righteous Law of God, he will turn from every ſin upon the ſame account. He that turns from any one ſin, becauſe it is a diſhonour to God, a reproach to Chriſt, a grief to the Spirit, a wound to Religion, &c. will upon the ſame grounds turn from every ſin.

Queſt. But wherein does a true penitential turning from all ſin conſiſt? Anſw. In theſe ſix things.

Firſt in the alienation and inward averſation and drawing off of the Soul from the love and liking of all ſin, and from all free and voluntary ſubjection unto ſin, the heart being filled with a loathing and deteſtation of all ſin, Pſal. 119. 104. 128. as that which is moſt contrary to all goodneſs and happineſs.

Secondly: In the wills deteſtation and hatred of all ſin, when the very bent and inclination of the will is ſet 2againſt all ſin, and oppoſes and croſſes all ſin, and is ſet upon the ruine and deſtruction of all ſin, then the Penitent is turned from all ſin, Rom. 7. 15. 19. 21. 23. Iſa. 30. 22. 14. Hoſ. 8. When the will ſtands upon ſuch terms of defiance with all ſin, as that it will never enter into a league of friendſhip with any ſin, then is the Soul turned from every ſin.

p. 18Thirdly: In the judgments, turning away from all ſin, by diſapproving, diſallowing, and condemning all ſin, Rom. 7. 15. O! ſaith the judgment of a Chriſtian, ſin is the greateſt evil in all the world, 'tis the only thing God abhors, and that brought Jeſus Chriſt to the Croſs, that damns Souls, that ſhuts Heaven, and that has laid the foundations of Hell. O! It is the pricking thorn in my eye, the deadly arrow in my ſide, the two-edged-ſword that hath wounded my Conſcience, and ſlain my comforts, and ſeparated between God and my Soul. O! ſin is that which hath hindred my prayers, and imbittered my mercies, and put a ſting into all my croſſes; and therefore I can't but diſapprove of it, and diſallow of it, and condemn it to death, yea, to Hell from whence it came.

Fourthly: In the purpoſe and reſolution of the ſoul, 4the ſoul ſincerely purpoſing and reſolving, never willingly, wilfully, or wickedly to tranſgreſs any more, Pſal. 17. 3. The general purpoſe and reſolution of my heart is not to tranſgreſs, though particular failings may attend me; yet my reſolutions and purpoſes are firmly ſet againſt doing evil, Pſal. 39. 1. The true Penitent holds up his purpoſes and reſolutions to keep off from ſin, and to keep cloſe with God, though he be not able in every thing, and at all times to make good his purpoſes and reſolutions, &c. But

Fifthly: In the earneſt and unfeigned deſires, and careful 5endeavours of the Soul to abandon all ſin, to forſake all ſin, and to be rid of all ſin, Rom. 7. 22, 23. You know when a prudent, tender, indulgent Father ſees hs Child to fail and come ſhort in that which he enjoyns him to do; yet knowing that his deſires and endeavours is to pleaſe him, and ſerve him, he will not be harſh, rigid, ſowre, or ſevere towards him; but will ſpare him, and exerciſe much tenderneſs, and indulgence towards him; and will God, will God, whoſe mercies reach above the Heavens, and whoſe compaſſions are infinite, and whoſe love is like himſelf, carry it worſe towards his Children p. 19then men do carry it towards theirs? Surely no. God's Fatherly indulgence accepts of the will for the work, Heb. 13. 18. 2 Cor. 8. 12. Certainly, a ſick man is not more deſirous to be rid of all his Diſeaſes, nor a Priſoner to be freed from all his bolts and chains, than the true Penitent is deſirous to be rid of all his ſins.

Sixthly and laſtly: In the common and ordinary declining .6ſhunning, and avoyding of all known occaſions of ſin, yea, and all temptations, provocations, inducements, and enticements to ſin, &c. That royal Law, 1 Theſ. 5. 22. Abſtain from all appearance of evil, is a Law that is very precious in a Penitent mans eye, and commonly lyes warm upon a Penitent mans heart; ſo that take him in his ordinary courſe, and you ſhall find him very ready to ſhun, and be ſhie of the very appearance of ſin, of the very ſhews and ſhadows of ſin. Job made a Covenant with his eyes, Job. 31. 1. and Joſeph would not hearken to his bold tempting Miſtriſs, to lye by her, or to be with her, Gen. 39. 10. And David when himſelf, would not ſit with Ʋain perſons, Pſal. 26. 3, 4, 5. Now a true penitential turning from all ſins, lyes in theſe ſix things, and therefore you had need look about you; for if there be any one way of wickedneſs, wherein you walk, and which you are reſolved you will not forſake, you are no true penitents, and you will certainly loſe your ſouls, and be miſerable for ever.

This Opinion that is now under-conſideration, is an 8opinion that will exceedingly deject many precious Chriſtians, and cauſe them greatly to hang down their heads, eſpecially in four days. 1. In the day of common calamity. 2. In the day of perſonal affliction. 3. In the day of death. 4. In the great day of account.

Firſt: In a day of common Calamity, when the Sword 1is drunk with the blood of the ſlain; or when the raging Peſtilence lays thouſands in heap upon heap, or when Fevours, Agues, Gripes, and other Diſeaſes, carry hundreds every week to their long homes. O! now the remembrance of a mans beloved ſins, his boſom ſins, his p. 20darling ſins (if a Saint had any ſuch ſins) will be very apt to fill his ſoul with fears, dreads, and perplexities: Surely now God will meet with me, now God will avenge himſelf on me for my beloved ſins, my boſom ſins, my darling ſins: O! how righteous a thing is it with God, becauſe of my beloved luſts, to ſweep me away by theſe ſweeping Judgments that are abroad in the Earth? On the contrary, how ſweet and comfortable a thing is it, when in a day of common Calamity, a Chriſtian can appeal to God, and appeal to Conſcience, that though he has many weakneſſes, and infirmities that hang upon him, that yet he has no beloved ſin, no boſom ſin, no darling ſin, that either God or Conſcience can charge upon him. O! ſuch a conſideration as this, may be as life from the dead to a gracious Chriſtian, in the midſt of all the common Calamities that do's ſurround him; and that hourly threaten him.

Secondly: In the day of perſonal Affections, when the 2ſmarting Rod is upon him, and God writes bitter things againſt him; when the Hand of the Almighty has toucht him in his Name, Eſtate, Relations, &c. O! now the remembrance of a mans beloved ſins, his boſom ſins, his darling ſins, (if a Saint had any ſuch ſins) will be as the hand writing upon the Wall (Dan. 5. 5, 6.) that will make his counteance to be changed, his thoughts to be troubled, his joynts to be looſed, and his knees to be daſhed one againſt another. O! now a Chriſtian will be ready to conclude, O! 'tis my beloved ſins, my boſom ſins, my darling ſins that has cauſed God to put this bitter cup into my hand, and that has provokt him to give me gall and wormwood to drink, Lam. 3. 19. Whereas on the contrary, when a man under all his perſonal tryals, though they are many, and great, yet can lift up his head and appeal to God and Conſcience, that though he has many ſinful weakneſſes, and infirmities hanging upon him, yet neither God nor Conſcience can charge upon him any beloved ſins, any boſom ſins, any darling ſins: O! ſuch a conſideration as this, will help a man to bare up bravely, p. 21ſweetly, cheerfully, patiently, and contentedly, under the heavieſt hand of God, as is evident in that great inſtance of Job: who ſo ſorely afflicted as Job? and yet no beloved ſin, no boſom ſin, no darling ſin, being chargable upon him by God or Conſcience (Job. 10. 7. chap. 31. 33.) How bravely, ſweetly, and Chriſtianly do's Job bear up under thoſe ſad changes and dreadful providences that would have broke a thouſand of ſuch mens hearts, upon whom God and Conſcience could charge beloved ſins, boſom ſins, darling ſins? But

Thirdly: In the day of death; Death is the King of 3terrors, as Job ſpeaks; and the terror of Kings, as the Philoſopher ſpeaks: Oh how terrible will this King of terrors be to that man upon whom God and Conſcience can charge beloved ſins, boſom ſins, darling ſins: This is certain, when a wicked man comes to die, all the ſins that ever he committed don't ſo grieve him, and terrifie him, ſo ſad him, and ſink him, and raiſe ſuch horrors and terrors in him, and put him into ſuch a hell on this ſide Hell, as his beloved ſins, his boſom ſins, his darling ſins; and had Saints their beloved ſins, their boſom ſins, their darling ſins, Ah what a Hell of horror and terror would theſe ſins raiſe in their ſouls, when they come to lye upon a dying Bed! But now when a Child of God ſhall lye upon a dying Bed, and ſhall be able to ſay, Lord thou knoweſt, and Conſcience thou knoweſt, that though I have had many and great failings, yet there are no beloved ſins, no boſom ſins, no darling ſins, that are chargeable upon me. Lord thou knoweſt, and Conſcience thou knoweſt: 1. That there is no known ſin that I don't hate and abhor. 2. That there is no known ſin that I don't combat and conflict with. 3. That there is no known ſin that I don't grieve and mourn over. 4. That there is no known ſin that I would not preſently, freely, willingly, and heartily be rid of. 5. That there is no known ſin that I don't in ſome weak meaſure endeavour in the uſe of holy means to be delivered from. 6. That there is no known ſin, the effectual ſubduing and mortifying of which, would not adminiſter matter of the p. 22greateſt joy and comfort to me. Now when God and Conſcience ſhall acquit a man upon a dying Bed, of beloved ſins, of boſom ſins, of darling ſins, who can expreſs the joy, the comfort, the peace, the ſupport that ſuch an acquittance will fill a man with?

Fourthly: In the day of Account, the v…ry thoughts of which day, too many, is more terrible than Death it 4ſelf, ſuch Chriſtians as are Captivated under the power of this opinion, viz. That the Saints have their beloved ſins, their boſom ſins, their darling ſins; ſuch cannot but greatly fear, and tremble to appear before the Tribunal of God. O! ſaith ſuch poor hearts, how ſhall we be able to anſwer for beloved ſins, our boſom ſins, our darling ſins, as for infirmities, weakneſſes, and follies that has attended us, we can plead with God, and tell him; Lord, when Grace has been weak, Corruptions ſtrong, Temptations great, and thy Spirit withdrawn, and we off from our Watch, we have been worſted and captivated. But what ſhall we ſay as to our beloved ſins, our boſom ſins, our darling ſins; O theſe fill us with terror and horror, and how ſhall we be able to hold up our heads before the Lord, when he ſhall reckon with us for theſe ſins. But now when a poor Child of God thinks of the day of Account, and is able, through grace, to ſay, Lord, though we cannot clear our ſelves of infirmities, and many ſinful weakneſſes, yet we can comfortably appeal in thee, and our Conſciences, that we have no beloved ſins, no boſom ſins, no darling ſins. O with what comfort, confidence, and boldneſs, will ſuch poor hearts hold up their heads in the day of Account, when a Chriſtian can plead thoſe ſix things before a Judgment ſeat, that he pleaded in the third particular, when he lay upon a dying Bed? how will his fears vaniſh, and how will his hopes and and hopes and heart revive, and how comfortably and boldly will he ſtand before a Judgment-Seat? But

Ninethly: This opinion that is now under conſideration, 9has a very great tendancy to diſcourage and deaden the hearts of Chriſtians to the moſt noble and ſpiritual p. 23duties of Religion, viz. 1. Praiſing of God. 2. Delighting in God. 3. Rejoycing in God. 4. Admiring of God. 5. Taking full content and ſatisfaction in God. 6. Witneſſing for God, his Truth, his Ordinances and ways. 7. To ſelf-tryal and ſelf-examination. 8. To the making of their Calling and Election ſure. I cannot ſee with what comfort, confidence, or courage, ſuch ſouls can apply themſelves to the Eight duties laſt mentioned, who lye under the power of this opinion, viz. That Saints have their beloved ſins, their boſom ſins, their darling ſins: But now when a Chriſtian is clear, and he can clear himſelf, (as every ſincere Chriſtian can) of beloved ſins, of boſom ſins, of darling ſins, how is he upon the advantage ground to fall in roundly with all the Eight duties laſt mentioned? But

Tenthly and laſtly: This opinion that is now under 10conſideration, has a very great tendency to diſcourage multitudes of Chriſtians from coming to the Lords Table. I would willingly know with what comfort, with what confidence, with what hope, with what expectation of good from God, or of good from the Ordinance, can ſuch Souls draw near to the Lords Table, who lye under the power of this opinion or perſwaſion, that they carry about with them their boſom ſins, their beloved ſins, their darling ſins? How can ſuch ſouls expect that God ſhould meet with them in the Ordinance, and bleſs the Ordinance to them? How can ſuch ſouls expect that God ſhould make that great Ordinance to be ſtrengthening, comforting, refreſhing, eſtabliſhing and enriching unto them How can ſuch ſouls expect, that in that Ordinance God ſhould Seal up to them his Eternal Loves, their Intereſt in Chriſt, their Right to the Covenant, their Title to Heaven, and the Remiſſion of their ſins, who bring to his Table their beloved ſins, their boſom ſins, their darling ſins? But now when the People of God draw near to the Table of the Lord, and can appeal to God; that though they have many ſinful failings and infirmities hanging upon them, yet they have no beloved p. 24ſins, no boſom ſins, no darling ſins that they carry about with them: How comfortably and confidently may they expect that God will make that great Ordinance a bleſſing to them, and that in time all thoſe glorious ends for which that Ordinance was appointed, ſhall be accompliſhed in them, and upon them? Now by theſe ten Arguments, you may ſee the weakneſs, and falſeneſs, yea, the dangerous nature of that opinion that many worthy men have ſo long Preacht, Maintained, and Printed to the World, viz. That the Saints have their beloved ſins, their boſom ſins, their darling ſins; neither do I wonder that they ſhould be ſo ſadly out in this particular, when I conſider how apt men are to receive things by Tradition, without bringing of things to a ſtrict examination; and when I conſider what ſtrange definitions of Faith many famous, worthy men have given, both in their writings and Preachings; and when I conſider what a mighty noiſe many famous men have made about legal preparations, before men preſume to cloſe with Chriſt, or to give up themſelves in a Marriage Covenant to Chriſt; moſt of them requiring men to be better Chriſtians before they come to Chriſt, than commonly they prove, after they are implanted into Chriſt, &c.

Now though I have ſaid enough, I ſuppoſe to lay that Opinion aſleep that has been laſt under conſideration, viz. That the Saints have their beloved ſins, their boſom ſins, their darling ſins; yet for a cloſe of this diſcourſe, promiſe with me theſe five things.

Firſt: That all Unconverted perſons have their beloved 1ſins, their boſom ſins, their darling ſins. The beloved, the boſom, the darling ſin of the Jews was Idolatry: The beloved, the boſom, the darling ſin of the Corinthians, was Uncleanneſs, Wantonneſs, 1 Cor. 6. 15. 20. The beloved, the boſom, the darling ſin of the Cretians, was Lying, 2 Titus 12. Jeroboams beloved ſin was Idolatry, and Cains beloved ſin was Envy, and Corahs beloved ſin was Gain ſaying, and Eſaus beloved ſin was p. 25Prophaneneſs, and Iſhmaels beloved ſin was Scossing, and Baalams beloved ſin was Ambition; Simoon and Levios beloved ſin was Treachery, Manaſſes beloved ſin was Cruelty, and Nebuchadnezars beloved ſin was Pride, and Herods beloved ſin was Uncleanneſs, and Judas his beloved ſin was Covetouſneſs, and the Young mans beloved ſin in that 19th. of Matthew was Wordly-mindedneſs, &c.

Secondly: Promiſe this with me, that the Elect of 2of God, before their Converſion, had their beloved ſins, Manaſſ…s beloved ſin was Cruelty, and Ephraims beloved ſin before Converſion was Idolatry, Hoſ. 4. 17. and Zacheus, his beloved ſin before Converſion, was worldly-mindedneſs and defrauding of others; and Pauls beloved ſin before Converſion, was Perſecution; and the Jaylors beloved ſin before Converſion, was Cruolty; and Mary Magdolens beloved ſin before Converſion, was Wantonneſs and Uncleanneſs, &c.

Thirdly: Premiſe this with me, viz. That after Converſion, 3there is no Sin that the heart of a Chriſtian is more ſeriouſly, more frequently, more reſolutely, and more perfectly ſet againſt, than that which was once his beloved Luſt: The hatred, deteſtation, and Indignation of a Converted perſon, breaks out and diſcovers it ſelf moſt againſt that Sin which was once a beloved Sin, a boſom Sin, a darling Sin; his care, his fear, his jealouſie, his watchfulneſs is moſt exerciſed againſt that Sin, which was once the darling of his ſoul: The Converted perſon eyes this Sin as an old Enemy; he looks upon this Sin, as the Sin by which God has been moſt diſhonoured, and his own Conſcience moſt enſlaved, and his Immortal ſoul moſt indangered, and Satan moſt advantaged, and accordingly his Spirit riſes againſt it, Hoſ. 14. 8. 2. Iſa. 20. chap. 30. 22. And all Chriſtians experience confirms this truth; but of this more before.

Fourthly: After Converſion, a Chriſtian endeavours 4to be moſt eminent in that particular grace which is moſt contrary and oppoſite to that Sin which was once his beloved p. 26Sin, his boſom Sin, his darling Sin. Zacheus his boloved Sin was Worldlineſs and Defrauding, but being Converted, he labours to excel in reſtitution and liberality: The Jaylors beloved Sin was Severity & Cruelty, but being Converted, he labours to excel in pitty and courteſie: Pauls beloved ſin was Perſecution, but being Converted, how mightily do's he beſtir himſelf to Convert ſouls, and to edifie ſouls, and to build up ſouls, and to ſtrengthen ſouls, and to eſtabliſh ſouls, and to encourage ſouls in the ways of the Lord; he gives it you under his own hand, That he laboured more abundantly than they all, 2 Cor. 11. 23. Auſtins beloved Sin, his boſom Sin, his darling ſin, before his Converſion, was Wantonneſs and Uncleanneſs; but when he was converted, he was moſt careful and watchful to arm againſt that Sin, and to avoid all temptations and occaſions that might lead him to it afterwards. If a mans beloved Sin before Converſion has been Wordlineſſe, then after converſion he will labour above all to excel in Heavenly-mindedneſs; or if his Sin, his beloved Sin, has been Pride, then he will labour above all to excel in Humility: or if his beloved Sin has been intemperance, then he will labour above all to excel in temperance and ſobriety; or if his beloved Sin has been Wantonneſs and Uncleanneſs, then he will labour above all, to excel in all Chaſtity and Purity; or if his beloved Sin has been Oppr…ſſing of others, then he will labour above all, to excel in Piety and Compaſſion towards others; or if his beloved Sin has been Hypocriſie, then he will labour above all to excel in ſincerity, &c. But

Fifthly: Though no Godly man, though no ſincere 5gracious Chriſtian hath any beloved Sin, and boſom, darling Sin, yet there is no Godly man, there is no ſincere gracious ſoul, but has ſome Sin or other, to which they are more prone than to others. Every real Chriſtian hath his inclination to one kind of Sin rather than another, which may be called his ſpecial Sin, his peculiar Sin, or his own Iniquity, as David ſpeaks in Pſal. 18. p. 27ver. 23. Now the main power of grace and of uprightneſs is mainly ſeen and exerciſed in a mans keeping of himſelf from his Iniquity. Now that ſpecal, that peculiar Sin, to which a gracious ſoul may be moſt p…one and addicted to, may ariſe, 1. From the temperament and conſtitution of his body; the complexion and conſtitution of a mans body may be a more prepared inſtrument for one vice rather than another: or 2. It may ariſe from his particular Calling; Chriſtians have diſtinct and particular Callings that encline them to particular Sins. For inſtance, the Souldiers Calling puts him upon Rapine and Violence, Luk. 3. 14. Do Violence to no man, neither accuſe any falſly, and be content with your wages. And the Trades-mans Calling, puts him upon Lying, Deceiving, Defrauding, and over-reaching his Brother. And the Miniſters Calling puts him upon Flattering of the Gallants and great ones of his Pariſh, and upon pleaſing the reſt, by ſpeaking of ſmooth things, Iſa. 30. 10. and by ſowing of Pillows under their Elbows, Ez…k. 13. 18, 20. And the Magiſtrates, Judges, and Juſtices Employments lays them open to Oppreſſion, Bribery, Injuſtice, &c. If Chriſtians are not very much upon their watch, their very Callings and Offices may prove a very great ſnare to their ſouls: Or 3dly, It may ariſe from his outward ſtate & condition in this world, whether his ſtate be a ſtate of Proſperity, or a ſtate of Adverſity; or whether he be in a Marriage ſtate, or in a ſingle ſtate. Many times a mans outward ſtate and condition in this world, hath a ſtrong influence upon him, to encline him to this▪ or that particular ſin, as beſt ſuiting with his condition: or 4thly, It may ariſe from diſtinct and peculiar Ages; for it is certain, that diſtinct and peculiar Ages do ſtrongly encline perſons to diſtinct and peculiar Sins; Youth enclines to Wantonneſs and Prodigality; and Manhood, to Pride, and Ambition; and Old Age, to Covetouſneſs and Frowardneſs. Common experience tells us, that many times Wantonneſs is the Sinners darling in the time of his youth, and Worldlineſs his darling in the time p. 28of his age; and without controverſie, Chriſtians diſtinct and peculiar Ages may more ſtrongly incline them to this or that Sin, rather than any other: or 5thly, It may ariſe from that diſtinct and particular way of Breeding and Education which he has had. Now to arm ſuch Chriſtians againſt their ſpecial Sins, their peculiar ſins (whoſe Sins are advantaged againſt them, either by their conſtitutions and complexion, or elſe by their particular Calling, or elſe by their outward ſtate and condition, or elſe by their diſtinct and peculiar ages, or elſe by their particular way of Breeding and Education) is my preſent work and buſineſs; for though the raigning power of this, or that ſpecial peculiar Sin be broken in a mans Converſion, yet the remaining life and ſtrength that is ſtill left in thoſe corruptions, will by Satan be improved againſt the growth, peace, comfort, and aſſurance of the ſoul: Satan will ſtrive to enter in at the ſame door, and by the ſame Dalilah, by which he hath betrayed and wounded the ſoul, he will do all he can to do the ſoul a further miſchief; Satan will be ſtill a reminding of the ſoul of thoſe former ſweets, pleaſures, profits, delights, and contents that have come in upon the old ſcore; ſo that it will be a hard thing, even for a Godly man to keep himſelf from his Iniquity, from his ſpecial or peculiar Sin, which the Fathers commonly call, (though not truly) peccatum in delitiis, a mans ſpecial darlin and beloved Sin. Well Chriſtians, remember this once for all, viz. That ſound Converſion includes a noble and ſerious revenge upon that Sin which was once a mans beloved, boſom, darling Sin, 2 Cor. 7. 11. Yea, what clearing of your ſelves; yea, what Indignation; yea, what fear; yea, what vchement deſire; yea, what zeal; yea, what revenge. You ſee this in Cranmer, who when he had ſubſcribed with his right hand, to that which was againſt his Conſcience, he afterwards, as a holy revenge, put that right hand into the flames; ſo Mary Magdalen takes that hair of hers. Of all Sins; (ſaith the ſound Convert) I am reſolved to be avenged on my once p. 29beloved, boſom, darling Sins, by which I have moſt diſhonoured God, and wronged my own precious and immortal ſoul, and by which I have moſt endangered my everlaſting Eſtate.

Having thus cleared up my way, I ſhall now endeavour to lay before you ſome ſpecial remedies, means, or helps againſt cheriſhing or keeping up of any ſpecial or peculiar Sin, either in heart, or life, againſt the Lord, or againſt the light and conviction of a mans own Conſcience.

Firſt: Cherriſhing or keeping up of any ſpecial or peculiar 1Sin, either in heart or life againſt the Lord, or againſt the light and conviction of a mans own Conſcience will hinder aſſurance theſe ſeveral ways:

Firſt, It will abate the degrees of our Graces, and ſo make them more undiſcernable. Now grace rather in its degrees, than in its ſincerity, or ſimple being only, is that which gives the cleareſt evidence of a gracious eſtate, or of a mans intereſt in Chriſt. Sin, lived in, is like a Vermin to the Tree, which deſtroys the fruit; Grace cannot thrive in a ſinful heart: In ſome ſoyl, Plants will not grow: The cherriſhing of Sin, is the withering of Grace: The caſting of a favourable eye on any one ſpecial Sin, hinders the growth of Grace: If a man has a choyce Plant or Flower in his Garden, and it withers and ſhrevils, and is dying, he opens the ground, and looks at the root, and there finds a Worm gnawing the root; and this is the cauſe of the Flowers fading: the Application is eaſie.

Secondly: The cherriſhing of any ſpecial peculiar 2Sin, or the keeping up of any known tranſgreſſion againſt the Lord, and againſt the light of a mans own Conſcience, will hinder the lively actings and exerciſe of grace, it will keep Grace at an under, ſo that it will hardly be ſeen to ſtir or act; yea, it will keep Grace ſo down, that it will hardly be heard to ſpeak. When a ſpecial, or peculiar Sin is entertained, it will exceedingly mar the vigorous exerciſes of thoſe graces which are the evidences p. 30of a lively Faith, and of a gracious ſtate, and of a mans Intereſt in Chriſt: Grace is never apparent and ſenſible to the ſoul, but while it is in action; therefore want of action muſt needs cauſe want of aſſurance. Habits are not felt immediately, but by the freeneſs and facility of their acts, of the very being of the ſoul it ſelf, nothing is felt or perceived, but only its acts. The fire that ly…th ſtill in the flint, is neither ſeen nor felt; but when you ſmite it, and force it into act, it is eaſily diſcernable. For the moſt part, ſo long as a Chriſtian hath his graces in lively action, ſo long he is aſſured of them: He that would be aſſured that this ſacred fire of grace is in his heart, he muſt blow it up, and get it into a flame. But

Thirdly: The cherriſhing of any ſpecial Sin, or the 3keeping up of any known tranſgreſſion (in heart or life) againſt the Lord, and againſt the light of a mans own Conſcience, ſo blears, dimms, and darkens the eye of the ſoul, that it cannot ſee its own condition, nor have any clear knowledge of its gracious ſtate, or of its intereſt in Chriſt, &c. Somtimes men in riding, raiſe ſuch a duſt, that they can neither ſee themſelves, nor their deareſt Friends, ſo as to diſtinguiſh one from another; the Application is eaſie. The Room ſomtimes is ſo full of ſmoak, that a man cannot ſee the Jewels, the Treaſures that lyes before him; ſo 'tis here. But

Fourthly: Cherriſhing of any ſpecial or peculiar Sin, 4or the keeping up of any known tranſgreſſion againſt the Lord, or againſt the light of a mans own Conſcience, provokes the Lord to withdraw himſelf, his comforts, and the gracious preſence and aſſiſtance of his bleſſed Spirit; without which preſence and aſſiſtance the ſoul may ſearch and ſeek long enough for aſſurance, comfort, and a ſight of a mans intereſt in Chriſt, before it will enjoy the one, or ſee the other. If by keeping up of any known tranſgreſſion againſt the Lord, you ſet the holy Spirit a mourning, which alone can comfort you, and aſſure you of your intereſt in Chriſt, You may walk long en…ugh without p. 31comfort and aſſurance, Lam. 1. 16. The Comforter that ſhould relieve my Soul, is far from me; ſo in that 1 John 3. 21. It is ſuppoſed, that a ſelf-condemning heart, makes void a mans Confidence before God. The precious Jewel of Faith can be holden in no other place, but in a pure Conſcience, that is the only Royal Palace, wherein it muſt and will dwell, 1 Tim. 1. 19. Holding Faith and a good Conſcience, Heb. 10. 22. Let us draw near with a true heart, in full aſſurance of Faith, having our hearts ſprinkled from an evil Conſcience. He that comes to God with a true, honeſt, upright heart, being ſprinkled from an evil Conſcience, may draw near to God in full aſſurance of Faith; whereas guilt, clouds, clogs, and diſtracts the ſoul, that it can never be with God, either as it would, or as it ſhould; Conſcientia pura, ſemper ſecura, A good Conſcience hath ſure confidence. Conſcience is mille teſtes, a thouſand Witneſſes for, or againſt a man. Conſcience is Gods Preacher in the boſom. 'Tis better with Euagrius to lye ſecure on a bed of Straw, than to have a turbulent Conſcience on a bed of Down. It was a Divine ſaying of (Seneca) a Heathen, viz. That if there were no God to puniſh him, no Devil to torment him, no Hell to burn him, no man to ſee him; yet would he not ſin, for the uglineſs of ſin, and the grief of his own Conſcience. But

Fifthly: Cherriſhing of any ſpecial or peculiar ſin, or 5the keeping up of any known tranſgreſſion (in heart or life) againſt the Lord, and againſt the light of a mans own Conſcience, will greatly hinder his high eſteem and reputation of Jeſus Chriſt, and ſo it will keep him from comfort, aſſurance, and ſight of his intereſt in him; ſo that ſomtimes his deareſt Children are conſtrained to cry out, God is departed from me, and he anſwereth me not, neither by Dream, nor Viſion, neither this way, nor that, 1 Sam. 28. 15. But

Sixthly: The greateſt and moſt common cauſe of the .6want of aſſurance, comfort and peace, is ſome unmortified Luſt, ſome ſecret, ſpecial, peculiar ſin, unto p. 32which men give entertainment, or at leaſt, which they do not ſo vigorouſly oppoſe, and heartily renounce as they ſhould and might, hinc illae lachrymae, and this is that which caſts them on ſore ſtraits and difficulties; and how ſhould it be otherwiſe, ſeeing God, who is infinitely wiſe, holy, and righteous, either cannot, or will not reveal the ſecrets of his love to thoſe who harbour his known Enemies in their boſoms? the great God either cannot, or will not regard the whinings and complainings of thoſe who play or dally with that very ſin which gauls their Conſciences, and connive and wink at the ſtirrings and workings of that very Luſt, for which he hides his face from them, and writes bitter things againſt them. Mark, all fears, and doubts, and ſcruples, are begotten upon ſin, either real, or imaginary: Now if the ſin be but imaginary, an enlightned rectified judgment, may eaſily and quickly ſcatter ſuch fears, doubts, and ſcruples as the Sun doth miſts, and clouds, when it ſhines in its brightneſs; but if the Sin be real, then there is no poſſibility of curing thoſe fears, doubts, and ſcruples ariſing from thence, but by an unfained Repentance, and returning from that ſin. Now if I ſhould produce all the Scriptures and inſtances that ſtand ready preſt to prove this, I muſt tranſcribe a good part of the Bible; but this would be labour in vain, ſeeing it ſeemeth to have been a notion, engraven even on natural Conſcience, viz. That ſin ſo defiles perſons, that till they be waſhed from it, neither they, nor their ſervices can be accepted; from whence aroſe that cuſtom of ſetting water-pots at their entrance into their Temples, or places of worſhip. Let him that wants aſſurance, comfort, peace, and a ſight of his intereſt in Chriſt, caſt out every known ſin, and ſet upon a univerſal courſe of Reformation; for God will not give his Cordials to thoſe that have a foul Stomack; thoſe, that againſt light, and checks of Conſcience, dally and tamper with this ſin, or that, thoſe God will have no commerce, no communion with; on ſuch, God will not lift up the light of his countenance, Rev. 2. 17. To him p. 33that overcometh, will I give to eat of the hidden manna, and I will give him a white ſtone, and in that ſtone, a new name written. Theſe are all Metaphorical expreſſions, which being put together, do amount to as much as Aſſurance; but mark, theſe are promiſed. foreign, to him that overcometh, to him that rides on conquering, and to conquer. O that Chriſtians would ſeriouſly remember this The dearer it coſt any one to part with his ſins, the more ſweet and comfortable will it be to call to mind the Victory, that through the ſpirit of grace he has got over his ſins. There is no comfort, joy, or peace to that which ariſes from the conqueſts of ſin, eſpecially of ſpecial ſins. When Goliah was ſlain, what joy and triumph was there in the Camp? So here,

Seventhly: Cherriſhing of any ſpecial or peculiar ſin, 7or the keeping up of any known tranſgreſſion (either in heart or life) againſt the Lord, and againſt the light of a mans own Conſcience, will hinder the ſoul from that warm, lively, fervent, frequent, ſeaſonable, ſincere, and conſtant way of duty, as contributes moſt to the increaſe of grace, peace, comfort, and aſſurance, &c.

Eighthly: Seriouſly conſider of the ſeveral aſſertions 8and concurrent judgments of our beſt and moſt famous Divines in the preſent caſe: I ſhall give you a taſt of ſome of their Sayings.

Firſt: A man (ſaith one) can have no peace in his 1Conſcience, that favoureth and retaineth any one ſin in himſelf againſt his Conſcience.

Secondly: Another ſaith, A man is in a damnable 2ſtate, whatſoever good deeds ſeem to be in him, if he yield not to the work of the Holy Ghoſt, for the leaving but of any one known ſin which fighteth againſt peace of Conſcience. But

Thirdly: So long (ſaith another) as the power of 3mortification deſtroyeth thy ſinful affections; and ſo long as thou art unfainedly diſpleaſed with all ſin; and doeſt mortifie the deeds of the body by the Spirit, thy caſe is the caſe of Salvation. But

p. 34Fourthly: Another ſaith, A good Conſcience ſtands not with a purpoſe of ſinning, no not with irreſolution againſt ſin; this muſt be underſtood of habitual purpoſes, and of a conſtant irreſolution againſt ſin.

Fifthly: The rich and precious box of a good Conſcience 5(ſaith another) is polluted and made impure, if but one dead fly be ſuffered in it. One ſin being quietly permitted, and ſuffered to live in the ſoul, without being diſturbed, reſiſted, reſolved againſt, or lamented over, will certainly mar the peace of a good Conſcience.

Sixthly: Where there is but any one ſin (ſaith another) .6nouriſhed and foſtered, all other our graces are not only blemiſhed, but aboliſhed, they are no graces; Dike, of the deceiptfulneſs of the heat, chap. 16.

Seventhly: Moſt true is that ſaying of Aquinus, That all ſins are coupled together, though not in regard of converſion to temporal good, for ſome look to the good of gain, ſome of glory, ſome of pleaſure; yet in regard of averſion from eternal good, that is God: So that he that looks but towards one ſin, is as much averted and turned back from God, as if he looked to all; in which reſpect St. James ſays, He that off…ndeth in one, is guilty of all, 2 Jam. 10. Now that ye may not miſtake Aquinas, nor the Scripture he cites, you muſt remember that the whole Law is but one copulative, Exod. 16. 18. Ezek. 18. 10, 11, 12, 13. v Mark, he that breaketh one Command, habitually breaketh all; not ſo actually. Such as are truly Go…ly, in reſpect of the habitual deſires, purpoſes, bents, byaſſes, inclinations, reſolutions, and endeavours of their Souls, do keep thoſe very commands that actually they daily break. But a diſpenſatory Conſcience keeps not any one Commandement of God; he that willingly and wilfully, and habitually gives himſelf liberty to break any one Commandement, is guilty of all: That is 1. Either he breaks the chain of duties, and ſo breaks all the Law, being copulative; or, 2. With the ſame diſpoſition of heart, that he willingly, wilfully, habitually breaks p. 35one, with the ſame diſpoſition of heart he is ready preſt to break all. The Apoſtles meaning in that, Jam. 2. 10. is certainly this, viz. That ſuppoſe a man ſhould keep the whole Law for ſubſtance, except in ſome one particular; yet by allowing of himſelf in this particular, thereby he manifeſts that he kept no precept of the Law in obedience and conſcience unto God; for if he did, then he would be careful to keep every precept: thus much the words following import, and hereby he manifeſts that he is guilty of all. Some others conceive, that therefore ſuch a one may be ſaid to be guilty of all, becauſe by allowing of himſelf in any one ſin, thereby he lyes under that Curſe which is threatned againſt the tranſgreſſors of the Law, Dan. 27. 26.

Eighthly: Every Chriſtian ſhould carry in his heart 8(ſaith another) a conſtant and reſolute purpoſe not to ſin in any thing; for Faith and the purpoſe of ſinning can never ſtand together: This muſt be underſtood of an habitual, not actual; of a conſtant, not tranſient purpoſe: But

Ninethly: One flaw in a Diamond (ſaith another) takes away the luſtre and the price. One puddle, if we 9wallow in it, will defile us. One man, in Law, may keep Poſſeſſion. One piece of ward Land, makes the Heir liable to the King. So one ſin lived in, and allowed, may make a man miſerable for ever: But

Tenthly: One turn may bring a man quite out of the 10way. One act of Treaſon makes a Traytor. Giddcon had ſeventy Sons, but one Baſtard, and yet that one Baſtard deſtroyed all the reſt, Judg. 8. 13. One ſin (as well as one Sinner) lived in, and allowed, may deſtroy much good ſaith another.

Eleaventhly: He that favoureth one ſin, though he forgoe many, do's but as Ben adab recover of one diſeaſe, 11and dye of another; yea, he doth but take pains to go to Hell, ſaith another.

p. 36Twelfthly: Satan, by one Lye to our firſt Parents, made fruitleſs what God himſelf had Preached to them immediatly before, ſaith another.

Thirteenthly: A man may by one ſhort act of ſin▪ bring 13a long Curſe upon himſelf and his Poſterity; as Ham did when he ſaw his Father Noah Drunk, Gen. 9. 24, 25. And Noah awoke from his Wine, and knew what his younger Son had done unto him, and he ſaid, Curſed is Canaan, a Servant of Servants ſhall he be unto his Brethren. Canaan was Hams Son: Noah (as Gods mouth) Propheſied a Curſe upon the Son for his Fathers ſin. Here Ham is curſed in his Son Canaan, and the curſe entailed not only to Canaan, but to his Poſterity. Noah Propheſies a long ſeries and chain of curſes upon Canaan and his Children; he makes the cur…e Hereditary to the Name and Nation of the Canaanites: A Servant of Servants ſhall he be unto his Brethren, that is, the vileſt and baſeſt Servant; for the Hebrews expreſs the ſuperlative degree by ſuch a duplication (as Vanity of Vanities) that is moſt vain; (a Song of Songs,) that is a moſt excellent Song So here, a Servant of Servants; that is, the vileſt, the baſeſt Servant: Ah heavy and prodigious Curſe, upon the account of one ſin. But

Fourteenthly: Satan can be content that men ſhould 14yield to God in many things, provided that they will be but true to him in ſome one thing; for he knows very well, that as one dram of Poyſon may poyſon a man; and one ſtab at the heart may kill a man; ſo one ſin unrepented of, one ſin allowed, retained, cherriſhed, and practiſed, will certainly damn a man. But

Fifteenthly: Though all the parts of a mans body be 15ſound, ſave only one; that one Diſeaſed and Ulcerous part may be deadly to thee; for all the ſound members cannot preſerve thy life, but that one diſeaſed and Ulcerous member will haſten thy death: So one ſin allowed, indulged, and lived in, will prove killing and damning to thee.

p. 37Sixteenthly: Obſerve (ſaith another) that an unmortified 16ſin, allowed, and wilfully retained, will eat out all appearance of Vertue and Piety. Herods high eſteem of John and his Miniſtry, and his reverencing of him, and obſerving of him, and his forward performance of many good things, are all given over and laid aſide at the inſtance and command of his maſter-ſin, his reigningſin. Johns head muſt go for it, if he won't let Herod enjoy his Herodias quietly. But

Seventeenthly: Some will leave all their ſins but one; 16Jacob would let all his Sons go but Benjamin: Satan can hold a man faſt enough by one ſin that he allows and lives in; as the Fowler can hold the Bird faſt enough by one wing, or by one claw.

Eighteenthly: Holy Policarp, in the time of the fourth 18Perſecution, when he was commanded but to ſwear one Oath, he made this Anſwer; Four-ſcore and ſix years have I endeavoured to do God Service, and all this while he never hurt me; how then can I ſpeak evil of ſo good a Lord and Maſter who hath thus long preſerved me: I am a Chriſtian, and cannot ſwear; let Heathens and Infidels ſwear if they will, I cannot do it, were it to the ſaving of my life

Nineteenthly: A willing, and a wilfull keeping up, either 19in heart or life, any known tranſgreſſion againſt the Lord, is a breach of the holy Law of God; it is a fighting againſt the honour an glory of God, and is a reproach to the Eye of God, the Omnipreſence of God.

Twentiethly: The keeping up of any known tranſgreſſion 20againſt the Lord, may endanger the ſouls of others, and may be found a fighting againſt all the crys, prayers, tears, promiſes, Vows, and Covenants that thou haſt made to God, when thou haſt been upon a ſick bed, or in eminent dangers, or near death; or elſe when thou haſt been in ſolemn ſeeking of the Lord, either alone, or with others; theſe things ſhould be frequently and ſeriouſly thought of by ſuch poor ſouls as are entangled by any Luſt.

p. 38Twenty-one: The keeping up of any known tranſgreſſion 21againſt the Lord, either in heart or life, is a high tempting of Satan to tempt the ſoul; it will alſo greatly unfit the ſoul for all ſorts of duties and ſervices that he either owes to God, to himſelf, or others; it will alſo put a ſting into all a mans troubles, afflictions, and diſtreſſes; it will alſo lay a foundation for diſpair, and it will make Death, which is the King of terrors, and the terror of Kings, to be very terrible to the ſoul.

Twenty-two: The keeping up of any known tranſgreſſion 22againſt the Lord, either in heart or life, will fight againſt all thoſe patterns and examples in holy Writ, that in duty and honour we are bound to immitate and follow. Pray where do you find in any of the bleſſed Scriptures, that any of the Patriarks, Prophets, Apoſtles, or Saints, are ever charged with a willing, or a wilfull keeping up either in their hearts, or lives, any known tranſgreſſion againſt the Lord.

Twenty-three: The keeping up of any known tranſgreſſion 23againſt the Lord, will highly make againſt all clear, ſweet, and ſtanding communion with God. Parents uſe not to ſmile, nor be familiar with their Children, nor to keep up any intimate communion with them, in their neglects and diſobedience; 'tis ſo here.

Twenty-four: The keeping up, either in heart or 24life, of any known tranſgreſſion againſt the Lord, will fight againſt the ſtanding joy, peace, comfort, and aſſurance of the ſoul. Joy in the Holy-Ghoſt, will make its neſt no where, but in a holy ſoul; ſo far as the Spirit is grieved, he will ſuſpend his conſolations, Lam. 1. 16. A man will have no more comfort from God, than he makes Conſcience of ſinning againſt God. A Conſcience good in point of Integrity, will be good alſo in point of Tranquility If our hearts condemn us not, then have we conſidence towards God (and I may ſay alſo towards men, Act. 24. 16) Oh what comfort and ſolace hath a clear Conſcience, he hath ſomthing within to anſwer accuſations without. I ſhall conclude this particular with p. 39a notable ſaying of one of the Ancients. The joys of a good Conſcience are the Paradiſe of Souls, the delight of Angels, the Garden of delights, the Field of bleſſing, the Temple of Solomon, the Court of God, the habitation of the Spirit: Bernard.

Twenty-five: The keeping up of any known tranſgreſſion, 25either in heart or life againſt the Lord, is a high contempt of the All ſeeing Eye of God, of the Omnipreſence of God. It is well known what Ahaſhuerus, that great Monarch ſaid concerning Haman, when coming in, he found him caſt upon the Queens bed, on which ſhe ſate; What (ſaith he) will he force the Queen before me, in the houſe, Eſth. 7. 8. There was the killing Emphaſis in the words, before me; Will he force the Queen before me? What, will he dare to commit ſuch a Villany, and I ſtand and look on? O Sirs! to do wickedly in the ſight of God, is a thing that he looks upon as the greateſt affront and indignity that can poſſibly be done unto him. What (ſaith he) whilt thou be Drunk before me, and Swear, and Blaſpheam before me, and be wanton and unclean before me, and break my Laws before my Eyes. This then is the killing aggravation of all ſin, that it is done before the Face of God, in the preſence of God, whereas the very conſideration of Gods Omnipreſence, that he ſtands and looks on, ſhould be as a B…r, a Remora, to ſtop the proceedings of all wicked intendments, a diſſwaſive rather from ſin, than the leaſt encouragement thereunto. 'Twas an excellent ſaying of Ambroſe; If thou canſt not hide thy ſelf from the Sun, which is Gods Miniſter of light, how impoſſible will it be to hide thy ſelf f…om him whoſe Eyes are ten thouſand times brighter than the Sun, Ambroſe. offic. l. 1. c. 14. Gods Eye is the beſt Marſhal to keep the Soul in a comely order. Let thine Eye be ever on him, whoſe Eye is ever on thee. The Eyes of the Lord are in every place, beholding the evil and the good, Prov. 15. 9. There is no drawing of a Curtain between God and thee. God is totus Oculus, all Eye; He ſeeth all things, in all places, and at all times. When p. 40thou art in ſecret, conſider Conſcience is preſent, which is more than a thouſand Witneſſes; and God is preſent, which is more than a thouſand Conſciences. It was a pretty fancy of one that would have his Chamber painted full of eyes, that which way ſoever he lookt, he might ſtill have ſome eyes upon him; and he fancying himſelf according to the Moraliſts advice, always under the eye of a Keeper, might be the more careful of his carriage. O! Sirs, if the eyes of men, makes even the vileſt to forbear their beloved luſts for a while; that the Adulterer watcheth for the twy-light; and they that are Drunken, are Drunken in the Night. How powerful will the Eye and Preſence of God be with thoſe that fear His Anger, and know the ſweetneſs of his Favour? The thought of this Omnipreſence of God will affrighten thee from ſin. Gehezi durſt not ask, or receive any part of Nahamans Preſents in his Maſters preſence, but when he had got out of Eliſha's ſight, then he tells his Lye, and gives way to his Luſts. Men never ſin more freely, then when they preſume upon ſecrecy; They break in pieces thy people O Lord, and afflict thy Heritage. They ſlay the Widdow and Stranger, and murder the Fatherleſs, yet they ſay, The Lord doth not ſee, neither ſhall the God of Jacob regard it, Pſal. 94. 5, 6, 7. They, who abounded in abominations, ſaid, The Lord ſeeth us not, the Lord hath forſaken the Earth, Ezek. 8, 9, 12. The wiſe man diſſwadeth from wickedneſs upon the conſideration of Gods Eye and Omniſcience. And why wilt thou my Son be raviſhed with a ſtrange Woman, and embrace the boſom of a Stranger; for the ways of man are before the Eyes of the Lord, and he pondereth all his goings, Proverbs 5. 20, 21. Joſeph ſaw God in the Room, and therefore durſt not yield; but his Miſtreſs ſaw none but Joſeph, and ſo was impudently alluring and tempting him to folly. I have read of two Religious men that took contrary courſes with two lewd Women, whom they were deſirous to reclaim from their Vicious courſe of life: One of the Men, told one of the Women, that he was deſirous to p. 41enjoy her Company, ſo it might be with ſecrecy; and when ſhe had brought him into a cloſe room, that none could pry into, he told her, All the barrs and bolts here cannot keep God out. The other deſired the other Women to company with him, openly in the ſtreets, which when ſhe rejected as a mad requeſt; he told her, It was better to do it in the eyes of a multitude, than in the eyes of God. O why ſhall not the preſence of that God, who hates ſin, and who is reſolved to puniſh it with Hellflames, make us aſhamed or afraid to ſin, and dare him to his face.

Twenty-ſix: There have been many a Prodigal, who by 26one caſt of the Dice, have loſt a fair Inheritance. A man may be kill'd with one ſtab of a Pen-knife; and one hole in a Ship may ſink it: and one Thief may rob a man of all he has in the world. A man may eſcape many groſs ſins, and yet by living in the allowance of ſome one ſin, be deprived of the glory of Heaven for ever. Moſes came within the ſight of Canaan, but for one ſin, not ſanctifying Gods Name, he was ſhut out; and no leſs will it be to any man, that for living in any one ſin, ſhall be for ever ſhut out of the Kingdom of Heaven; not but that there may be ſome remainders of ſin, and yet the heart taken off from every ſin: but if there be any ſecret cloſing with any one way of ſin, all the profeſſion of Godlineſs, and leaving all other ſins, will be to no purpoſe, nor ever bring a man to happineſs.

Twenty-ſeaven: As the Philoſopher ſaith, a Cup, or 27ſome ſuch thing that hath a hole in it, is no Cup, it will hold nothing, and therefore cannot perform the uſe of a cup, though it have but one hole in it. So if the heart have but one hole in it, if it retain the Devil but in one thing, if it make choyce but of any one ſin, to lie and wallow in, and tumble in, it doth evacuate all the other good by the entertainment of that one ſin; the whole box of Oyntment will be ſpoyled by the dropping of that one Flye into it. By the Laws of our Kingdom, a man can never have a true Poſſeſſion, till he have voided all. And p. 42in the ſtate of grace, no man can have a full intereſt in Chriſt, till all ſin, that is, all reigning, domineering ſin be rooted out.

Thus you ſee the concurrant judgments of our moſt famous Divines, againſt mens allowing, indulging, or retaining any one known ſin againſt their light and Conſciences; but that theſe Sayings of theirs may lay in more weight and power upon every poor ſoul that is intangled with any baſe Luſts; be pleaſed ſeriouſly and frequently to conſider of theſe following particulars.

Firſt: 'Tis to no purpoſe for a man to turn from ſome 1ſins, if he do's not turn from all his ſins, Jam. 1. 26. If any man ſeem to be Religious, and bridle not his tongue, but deceiveth his own heart, this mans Religion is in vain. This at firſt ſight may ſeem to be a hard ſaying, that for one fault, for one fault in the tongue, all a mans Religion ſhould be counted vain; and yet this you ſee the Holy-Ghoſt does peremptorily conclude. Let a man make never ſo glorious a profeſſion of Religion, yet if he gives himſelf liberty to live in the practiſe of any known ſin, yea, though it be but in a ſin of the tongue, his Religion is in vain, and that one ſin will ſeparate him from God for ever. If a Wife be never ſo officious to her Husband in many things, yet if ſhe entertains any other Lover into his Bed beſides himſelf, it will for ever alienate his affections from her, and make an everlaſting ſeparation between them: The Application is eaſie, to turn from one ſin to another, is but to be toſſed from one hand of the Devil to another; it is but with Benhadad, to recover of one diſeaſe, and die of another; It is but to take pains to go to Hell. If a Ship ſpring three leaks, and only two be ſtopped, the third will ſink the Ship; or if a man have two grievous wounds in his body, and takes order only to cure one, that which is neglected will certainly kill him. 'Tis ſo here. Herod, Judas, and Saul, with the Scribes and Phariſees, have for many hundred years experienced this truth. But

p. 43Secondly: Partial obedience, is indeed no obedience, it is only univerſal obedience, that is true obedience, Exod. 24. 7. All that the Lord hath ſaid, will we do, and be obedient. They only are indeed obedient, who have a care to do all that is commanded: For to obey, is to do that which is commanded, becauſe it is commanded; though the thing done be commanded, yet if it be not therefore done, becauſe it is commanded, it is no obedience. Now if this be the nature of obedience, then where obedience is indeed, it is not partial but univerſal; for he that doth any one thing that is commanded, becauſe it is commanded, he will be carefull to doe every thing that is commanded, there being the ſame reaſon for all. They that are only for a partial obedience, they do break a ſunder the bond and reaſon of all obedience; for all obedience is to be founded upon the Authority and will of God, becauſe …od (who hath Authority over all his Creatures) doth will and command us to obey his voyce, to walk in his Statutes; for this very reaſon do we ſtand bound to obey him; and if we do obey him upon this reaſon, then muſt we walk in all his Statutes, for ſo hath he commanded us; and if we will not come up to this, but will walk in what Statutes of his we pleaſe, then do we renounce his Will, as the obliging reaſon of our obedience, and do ſet up our own liking and pleaſure as the reaſon thereof. God has ſo connexed the duties of his Law one to another, that if there be not a conſcientious care to walk according to all that the Law requires, a man becomes a tranſgreſſor of the whole Law, according to that of Saint James, chap. 2. 10. whoſoever ſhall keep the whole Law, and yet offend in one point, is guilty of all, the bond of all is broken, the Authority of all is ſlighted, and that evil diſpoſition, that ſinful frame of heart, that works a man to venture upon the breach of one command, would make him venture upon the breach of any command, were it not for ſome infirmity of nature, or becauſe his purſe will not hold out to maintain it, or for ſhame, or loſs, or becauſe of the eyes of p. 44Friends, or the ſword of the Magiſtrate, or for ſome other ſiniſter reſpe…ts. He that gives himſelf liberty to live in the breach of any one command of God, is qualified with a diſpoſition of heart to break them all. Every ſingle ſin contains vertually all ſin in it. He that allows himſelf a liberty to live in the breach of any one particular Law of God, he caſts contempt and ſcorn upon the Authority that made the whole Law, and upon this account breaks it all. And the Apoſtle gives the reaſon of it in c…r. 11. For he that ſaid, Do not commit Adultery, ſaid alſo, Do not k…ll: Now if thou commit no Adultery, yet if thou kill, thou art become a tranſgreſſor of the Law, not that he is guilty of all diſtributively, but collectively; for the Law is copulative, there is a chain of duties, and theſe are all ſo likned one to another, that you cannot break one link of the chain, but you break the whole chain. No man can live in the breach of any of any known command of God, but he wrongs every command of God, he hath no real regard to any of the Commandements of God, that hath not a regard to all the Commandements of God. There is one and the ſame Law-giver in reſpect of all the Commandements, he that gave one command, gave alſo another; therefore he that obſerves one Commandement in obedience unto God, whoſe Commandement it is, he will obſerve all, becauſe all are his Commandements; and he that ſlights one Commandement, is guilty of all, becauſe he doth contemn the Authority of him that gave them all. Even in thoſe Commandements which he doth obſerve, he hath no reſpect to the Will and Authority of him that gave them; therefore as Calvin doth well obſerve upon Jam. 2. 10, 11. That there is no Obedience towards God, where there is not an uniform endeavour to pleaſe God, as well in one thing as in another.