The Conversion of the Soul, Discourse 4
HEB. 12. Part of v. 1. —And the Sin that does ſo eaſily beſet us.
IN the foregoing Chapter, the Apoſtle diſcourſes concerning Faith, which is the ſubſtance of things hoped for, the evidence of things not ſeen: He declares at large the wonderful and glorious effects that this Faith produced in the Saints under the Old Teſtament: By Faith theſe Believers denyed themſelves; by Faith they Conquered the whole World, not fearing its fierceſt Perſecutions; deſpiſing all its Wealth, all its Pleaſures, all its Glory, and confeſſed they were ſtrangers and ſojourners on the Earth: By Faith they ſaw Him that is inviſible, and looked for a City that that hath foundations, whoſe builder and maker is God.
Now in this Verſe where my Text lies, the Apoſtle applyes unto thoſe believing Hebrews to whom he writes, what he had ſpoken concerning their faithful Fore-fathers: Theſe are called a Cloud of Witneſſes: Witneſſes they were, concerning what? truly concerning the Vanity of all things that are ſeen, that are but temporal: Witneſſes concerning the excellency of thoſe things that are not ſeen, which are eternal. They are ſtyled a Cloud, becauſe of the greatneſs of their Number; and perhaps there may be ſome alluſion to the Cloud in the Wilderneſs, that guided Iſrael into Canaan: For though our Lord Jeſus was typified by that Cloud, and he is the unerring Pattern and Example whom we are bound to follow; yet in Scripture we are adviſed alſo to follow the foot-ſtepts of the Flock; and in this very Epiſtle, to be followers of them who through Faith and Patience inherit the Promiſes.
The Courſe of a Chriſtian in this World is compared to a Race; this Race muſt be run, that the Prize at the end of it may be obtained; and that we may run it the better, we are removere prohibens, to remove Impediments, to lay aſide every Weight, and the Sin that does ſo eaſily beſet us.
In the Words I have read, there are three things obſervable.
1. Here is an Intimation of a Danger, and that is from Sin: Sin and Danger are inſeparable; how can it chuſe but be prejudicial to him that's guilty of it! you may as well imagine Hell to be without Pain, as Sin to be without Peril.
2. The greateſt danger is from the Sin that does moſt eaſily beſet us; 'tis called by the Holy Ghoſt, foreign, the Sin that hangs faſteſt about us: Some by this underſtand Original Sin, the depravation and Corruption of Nature; ſome underſtand the carnal and enſnaring Fear of Man: The Apoſtle arms the Hebrew Saints againſt this, and would have them couragious, and if called to it, reſiſt even to blood, ſtriving againſt ſin. But by the Sin that does moſt eaſily beſet us, we may underſtand any ſin that does ſo: Yet when we take notice of the Maſter-ſin, which is moſt apt to prevail, we ſhould by all means trace it to its Original, and take notice of the corrupt Fountain from which this ſtrong and filthy Stream proceeds.
3. Here is the way how to be ſecured from Danger, by laying aſide every weight, and eſpecially the greateſt and the heavieſt Clogg of all, the Sin that does moſt eaſily beſet us. Caſt away every tranſgreſſion, ſo iniquity ſhall not be your ruine; but eſpecially that which naturally you love beſt and more than all, becauſe this, this, is moſt of all pernicious and deſtructive.
Doct. The Doctrine which I raiſe from the words is this. Though all ſin is to be caſt away, the Maſter-ſin eſpecially is to be abandoned.
In the handling of this Doctrine I ſhall,
1. Prove that all Sin is to be caſt away.
2. I ſhall ſhew you how the Maſter ſin may be known.
3. Produce the Reaſons, why this in a ſpecial manis to be forſaken.
And then in the laſt place make Application.
In the firſt place I am to prove that every ſin ſhould be caſt away; and the Argument to convince you of this, is in the Verſe where my Text lies. Every Sin is a weight, and a moſt unreaſonable thing it is, that Men ſhould be fond of that which is burthenſome and grievous. The weightineſs of Sin, I ſhall demonſtrate in theſe particulars.
1. Sin is a weight to a ſoftned and ſenſible ſoul; though a ſtupid Tranſgreſſor feels Sin no more than a ſtone does a Mountain, that lies upon it; yet when once the Heart of Stone is turned into a Heart of Fleſh, Sin preſently becomes very burthenſome. He that has a new Heart and a new Spirit given him, will have new and other apprehenſions of Sin, he will look upon Sin with ſorrow, and himſelf with ſelf-abhorrency, Ezek. 36. 26, 31. A new Heart will I give you, a new Spirit will I put within you. Then ſhall ye remember your evil wayes and your doings that have not been good, and ſhall loath your ſelves in your own ſight for your iniquities and your abominations. David could not make light of ſin, when once convinced of its evil by the Spirit; he grieves becauſe he had offended God; he fears his wrath that he had deſerved; and earneſtly implores compaſſion and favour. His Sin lay very hard upon him, Pſal. 38. 4, 6. Mine iniquities are gone over my head, as an heavy burthen, they are too heavy for me; I am troubled, I am bowed down greatly, I go mourning all the day long.
2. Sin is a weight unto the damned in Hell: that 'tis ſo, I know; but how weighty, I cannot expreſs, no mind on Earth is able to conceive. Sin is the weight which has ſunk all the Souls that are there into that place of Wo; and becauſe ſin will ly upon them for ever, they ſhall never be able to riſe up under it. In Hell there is a full, a general, an everlaſting Conviction, that ſin is heavy. If we could diſcourſe with the rich Man, who as the Goſpel tells us is in Hell, and ask him, whether his Gluttony, Pride, contempt of God, hatred of Holineſs, are light or weighty? Oh! what would that Tongue that cryed out for a drop of Water, anſwer to ſuch a queſtion? Surely none in Hell …n make light of ſin which brought them thither.
3. Sin is a weight which burthens the whole Creation▪ Hard-hearted Man groans not under it, when the whole Creation beſides does. The Creatures were made ſubject to vanity, not willingly, but by reaſon of him who hath ſubjected the ſame in hope, Rom. 8. 20. and v. 22. We …ow that the whole Creation groaneth and travelleth in pain together even until now. And all theſe travelling pains, they are the effects of Sin. Solomon in the Book of Eccleſiaſtes, uſes ſeveral very ſignificant expreſſions: Vanity of Vanities, all is vaniny; and all things are full of labour; Man cannot utter it. And again, there are many things that increaſe vanity. When Sin entred into the World it made a ſad alteration in it, well may the Creatures groan under it; and though their pains are terrible, pains of travel; yet becauſe ſuch pains, they are hopeful, and will iſſue in a reſtauration, which will certainly be, for God has ſaid it. He has told us thus much, that the Creature ſhall be delivered from the Bondage of Corruption, into the glorious liberty of the Children of God, Rom. 8. 21. But the manner of this Reſtauration, he has not told us: Gods ſilence ſhould repreſs inquiſitive Curioſity.
4. Sin was found a Weight by Jeſus the Mediator. He undertook (and 'twas well for us he did) to bear this Burthen, and no Shoulders but his could have born it; but when he bore it, how did he groan under it! This put him into an Agony, this made him Sweat, and Sweat drops of Blood. This made him cry out, my Soul is exceeding ſorrowful, even unto Death: And, My God, my God, why haſt thou forſaken me? Oh! bleſſed Saviour, what extorted ſuch cryes as theſe from Thee? Oh! Sinner, It was thy Sin, and the Sins of all others whom I ſave, that lay ſo hard upon Me, Iſa. 53. 6. All we like Sheep, ſayes the Prophet, have gone aſtray, we have turned every one to his own way, and the Lord hath laid upon him the Iniquity of us all. If the Man Chriſt Jeſus had not been the Eternal Son of God, he could never have born ſuch an heavy Load, as all the Sins of his whole Church laid upon him at once all together.
5. God himſelf complains of Sin as a weighty thing, which He is very weary of, Iſa. 43. 24. Thou haſt made me to ſerve with thy Sins, and haſt wearied me with thine Iniquities. And, Amos 2. 13. Behold I am preſſed under you, as a Cart is preſſed that is full of Sheaves. Sin is a Burthen to the Almighty, tho he be ſo rich and abundant in Forbearance and Long-ſuffering. Nay, Sin will make Duties to be a Burthen to Him, Iſa. 1. 13, 14. Bring no more vain Oblations, your Sabbaths and calling of Aſſemblies, I cannot away with, it is Iniquity even the Solemn Meeting. Your new Moons, and your appointed Feasts, my Soul hateth; they are a Trouble to me, I am weary to bear them. And 'tis obſervable, when the Lord comes to a Reſolution to puniſh Sinners, becauſe of their Tranſgreſſions, He ſpeaks as One about to eaſe himſelf of a Load, Iſa. 1. 24. Therefore thus ſaith the Lord, the Lord of Hoſts, the mighty one of Iſrael: Ah! I will eaſe me of my Adverſaries, and avenge me of my Enemies. If Sin be thus a Weight, I adviſe all to be weary, and beg to be eaſed of it. He is a ſenſeleſs Fool indeed, who makes a Mock of Sin, and ſtill goes on to add unto his own Burthen.
In the ſecond place. I ſhall ſhew you how the Maſter Sin may be known: And here I would premiſe theſe three things:
1. All Sin that is allowed of, may truly be ſaid to Reign, where 'tis allowed. A Man that wilfully continues in the Commiſſion of any Sin, is certainly the Servant of it, whatever it be. 'Tis the Miſery of the unregenerate, that they have, tot Dominos quot vitia, ſo many Luſts, ſo many Lords.
2. There is in many Perſons a particular Sin, which does prevail more than any other. In the Natural Body there are all the Humours, yet One commonly is Predominant, and the Denomination is from that. Thus 'tis in the Body of Sin; tho there is a Maſs of all Corruption; yet there may be ſome ſpecial Corruption, that has the greateſt ſtrength and prevalency. This in Scripture is called, the ſweet Sin, in which the greateſt delight is taken, compared to a ſweet Morſel under the Tongue, Job 20. 12, 13. Tho wickedneſs is ſweet in his Mouth, tho he hide it under his Tongue, tho he ſpare it and forſake it not; yet at laſt it proves extremely bitter, deadly as the very Gall of Aſps within him.
3. There are ſome in whom ſeveral Sins are ſo Predominant, that 'tis hard to determine which is most Maſter. Some have ſo hot an Anger, and ſo hot and furious a Luſt, that you cannot ſo eaſily judge, which of theſe is hotteſt. Nay, in ſome, Sins that ſeem very contrary one to another, yet in ſeveral reſpects they will both prevail. Many a Man is liberal and profuſe, as to his Ornaments and Cloathing; he ſpends freely in the Sumptuous furniſhing of his Table; Hand and Purſe are open, if he be in Riotous Company. Yet if you ask this Man but for a little, to a good uſe: Tell him that the Members of Chriſt are many of them very needy; and that he who gives to the Poor, lends unto the Lord; here he is ſtrongely Covetous and cloſe Fiſted. Theſe things premiſed, I ſhall diſcover the Maſter Sin.
1. That is a Maſter Sin, unto which the Conſtitution … ſtrongly incline. They that are of a Sanguine Com…xion, are inclined to Laſciviouſneſs, Voluptuo…n…ſs, and an aiery frothineſs of Spirit, which is a great hinderance unto ſerious Impreſſions. In the … Paſſion and Anger are apt to prevail, and to hurry them to revengeful words and Actions; not conſidering what injury they do to others, and how much more to themſelves. The Melancholick are prone to Envy, Malice, Diſcontent: The …tick unto Stupidity, Careleſneſs and Sloth. Now Satan takes notice of the Complexion, fails with the Stream of it, and ſuits his Bait to it; and hereby has very great advantage. Tho no ſin has the Dominion in Believers; for they are not under the Law, but under Grace, Rom. 6. 14. yet the Complexion Sin is apt ſometimes to maſter even them alſo; therefore they had need to be watchful againſt it, and to take great care and pains to mortify it. The Apoſtle Paul obſerves his own Conſtitution, and makes conſcience of keeping under his Body that his Temperament might not be his Temptation, 1 Cor. 9. ult. I keep under my Body, and bring it into ſubjection, leſt by any means, when I have Preached unto others, I my ſelf ſhould be a caſt-away.
2. That is a Maſter-ſin, unto which your Callings and Conditions make you most liable. They that trade in the World, how apt are they through the Corruption of their own Hearts, to defraud and overreach; to get immoderate and diſhoneſt gain: hence that ſtrict Prohibition, 1 Theſ. 4. 6. Let no man go beyond or defraud his Brother in any matter, knowing that the Lord is the Avenger of all ſuch, as we alſo have forewarned you, and testified. How apt are they, to venture upon the Sin of Lying and Equivocation, for advantage, and they teach and command their Servants and Children to follow their pernicious Examples; as if Earthly gain were ſo conſiderable, that 'tis no great matter how many Souls are loſt for the ſake of it. They that are Rich in this World, are prone to be high-minded, and to trust in uncertain Riches, 1 Tim. 6. 17. to withhold the Hire from the poor Labourers; to live in wantonneſs and pleaſure, Jam. 5. 1, 2, 3. to be full and deny God, and ſay, Who is the Lord? They that are poor in the World, are prone to Steal; (all unjuſt dealing, is Stealing, an unjuſt action makes a Man a Thief in Gods account) and to take the Name of God in vain, Prov. 30. 9.
3. That is a Maſter-ſin, which the Sinner is moſt unwilling ſhould be brought to light, and cannot bear to be reproved for. We read, Joh. 3. 20. Every one that doth Evil, hateth the Light, neither cometh to the Light, lest his Deeds ſhould be reproved; but of all others, he cannot endure to be reproved for the Sin that eaſily beſets him, and that he loves moſt. He tramples the Pearl of reproof under his Feet, and is ready to turn again, and rend the reprover. John the Baptiſt was a burning and a ſhining Light. Herod the King heard him, ſome of his Exhortaions and Doctrines went down with Herod, and produced a partial Reformation. At length the Baptiſt comes home, and ſtrikes at the Maſter Sin, tells Herod of his Herodias, and that it was not lawful for him to have his Brothers Wife. This was not to be born, the King counted the Prophet too bold to meddle with his beloved Lust. He hears him no longer, he ſuffers him to Preach to others no longer. He firſt puts him into Priſon, and afterwards puts him to Death, and thus was this burning and ſhining Light extinguiſhed, Mar. 6. 17,—27.
4. The Maſter Sin, Conſcience when awakened by diſtreſs, is very apt to accuſe the Sinner of, and furiouſly to fly in his face for. Conſcience though it ſleeps in a Calm, uſually awakes in a Storm; when Deaththreatning Affliction lies hard upon the Sinner, and he looks beyond Death unto Judgment, and into Eternity; then Conſcience ſpeaks plainly; rebukes boldly, and eſpecially the Maſter-Sin makes it very clamorous. Envy was a Sin Predominant in Joſephs Brethren, they could not bear the thoughts of his future advancement; they ſold him for a Slave, to prevent his being exalted over them, as was preſignified by his Dreams. Many years after, God calls for a Famine upon the Land; down go theſe Brethren into Egypt to buy Food, there Joſeph ſeizes them, deals hardly with them, and they are in great Diſtreſs. Conſcience now awakes, with great terrour flies in their Faces; and their envy and cruel dealing with Joſeph their Brother, comes to remembrance with great anguiſh and trouble, Gen. 42. 21, 22. They ſaid one to another, We are verily guilty concerning our Brother; in that we ſaw the anguiſh of his Soul, when he beſought us and we would not hear; therefore is this diſtreſs come upon us, therefore behold alſo is his blood required. Conſcience does Comment upon Affliction, and has its terrible gloſſes. Theſe blows are given thee for thy ſecret filthineſs, for thy intemperance, for thy injuſtice, for thy earthl…mindedneſs, for thy doing the Work of God Heartleſly and negligently! Obſerve what Conſcience now ſays, for the Maſter Sin it takes ſpecial notice of.
5. That is a Maſter Sin, which when the Sinner is almost perſwaded to be a Convert, hinders him from being a Convert …ltogether. That Jacob might have Corn, he was contented that ten of his Sons ſhould go and fetcht it; but how loath was he to let Benjamin go! When a Sinner is convinced of the neceſſity of Converſion, he may conſent to part with two or three or ten Sins; but that which is moſt beloved, he huggs ſtill, that Sin and he muſt never part. When the Soul is ready to be eſpouſed to Chriſt. This Sin ſtands up and forbids the Banes. We read of a young man in the Goſpel, ſoberly inclined; he ſaw the neceſſity of eternal Life and the value of it; he comes to Jeſus, and ſays, Good Master, What ſhall I do that I may inherit eternal Life? Our Lord tells him of the commands, the young man is glad of this, for as to the letter of the ſecond-Table-precepts; he had been a ſtrict obſerver of them all from his Youth up. At length our Lord, who knew Love to the World was his Maſter Sin; bids him to go and ſell all that he had on Earth, and follow him, and he ſhould have a more enduring and better Treaſure in Heaven. But his Love to the World hindred his Believing and Converſion, he goes away very ſorrowful, for he was very rich, Mat. 19. 21, 22. His Riches were very unreaſonably and exceſſively loved, he cleaves to Mammon, and leaves the only Saviour!
6. That is a Maſter Sin, which pretends most highly to conſult the Sinners ſafety, gain, and pleaſure. To be ſafe, to be advantaged, and delighted, are things very taking to Humane Nature; pretences this way are prevalent, but all Sins pretences are vain. When our Lord commands that the right eye ſhould be pluckt out, the right hand cut off; the meaning is not, that Chriſtianity binds us cruelly to diſmember our ſelves: Indeed the abuſe of our members is ſeverely forbidden, but our members themſelves are not to be parted with, but employed after an holy manner. That therefore which our Lord intends is this, either, that we ſhould be as without an eye, to behold vanity and tempting Objects; as without an hand to work that which is evil. Or, that though Sin be naturally as dear to us as our right eye; as ſeemingly neceſſary as our right hand; yet we muſt part with it, and not ſpare it to the hazard and ruine of our ſelves for ever, Mat. 5. 29, 30. I might alſo add, that Sinners are apt above all to wiſh, that the Maſter Sin were no Sin at all. And becauſe the Law forbids it, they hate the Law; and the motions of their wicked Hearts towards it are more ſtrong and violent. And here is a notable difference between an unſanctified, and a ſanctified Heart. The unſanctified Heart wiſhes that the Law were leſs Holy, that Sins were no Sins; but the Heart that is ſanctified, does not deſire the Law were leſs ſtrict and pure, but that it ſelf were more pure, and more conformed unto a Law that is ſo good and excellent; it does not deſire a Liberty to commit Sin, but that all the remaining luſtings of the Fleſh that way, were more throughly mortified.
In the third place, I am to produce the Reaſons why this Maſter Sin ought eſpecially to be abandoned.
1. Becauſe, this is Gods Principal Enemy. All Sin is againſt him, but this is a ſpecial Provocation in the the eyes of his Holineſs and Glory. The Apoſtle tells us that Love is the greateſt Grace; and Chriſt himſelf ſays, that Love is the firſt and great Commandment: The Maſter Sin, which is moſt beloved, which takes away the affection of the Heart, which God chiefly requires; muſt needs provoke Him unto great Jealouſie. This is the Preſumptuous Sin, 'tis greatly offenſive for deſervedly 'tis called the great Tranſgreſſion, …al. 19. 13.
2. The Maſter Sin ſhould be abandon'd, becauſe in a ſpecial manner it ſeparates between God, and the Soul that is guilty of it. Sin has many bad effects, but a worſe can't be named than this, Iſa. 59. 2. Your iniquities have ſeparated between you and your God, and your ſins have hid his face from you that he will not hear. Let the Saints in Heaven ſpeak what 'tis to ſee the Face of God… Oh the evil that is in Sin, which cauſes the Face of God to be hid from the Sinner! Every Sin may be compared to a cloud; but the Sin which does moſt eaſily beſet us, is the blackeſt, the darkeſt cloud of all, which does moſt totally deprive us of the Light of Gods Countenance.
3. If the Maſter-Sin be not abandon'd, no other Sin whatſoever, can be truly repented of. A man may indeed abſtain from ſome Sins, but he does not abſtain from them, as Sins, and becauſe they are diſpleaſing to God; becauſe contrary to his will, and becauſe they hinder Communion with God; if he did, then certainly he would keep himſelf from the beloved Sin, which is principally hateful to God, and the grand obſtruction of fellowſhip with Him.
4. The Maſter Sin ſhould be abandon'd, becauſe this is ſo great a grief unto the Holy Spirit of God. How often does he tell the falſe Profeſſour of his lying Tongue! and the unjuſt Profeſſour of his unrighteous dealing! The good Spirit vouchſafes to ſtrive with very wicked men, and moves them to hate the Sin which they unreaſonably Love to their own ruine. But if Sin be loved ſtill, the Spirit is grieved and vexed. And is it ſafe to grieve and vex the Sanctifier, the Comforter? No. Read what follows upon vexing the Spirit, Iſa. 63. 10. But they rebelled, and vexed his Holy Spirit, therefore he was turned to be their Enemy, and he fought againſt them.
5. The Maſter Sin ſhould be abandon'd, becauſe 'tis this chiefly that keeps the Lord Jeſus out of the Throne. Why do ſo many ſay in their Hearts, we will not have Chriſt to Reign over us? The reaſon is, becauſe they are reſolved their fleſhly and their wordly Lusts ſhall rule there ſtill. And if Chriſt rule not, 'tis in vain to expect he will ſave, for he is the Author of Eternal Salvation unto them that obey him, Heb. 5. 9. Nay, as he will not ſave them that will not be ſubject to him, ſo he has threatned to ſlay them. As for thoſe mine Enemies, that would not I ſhould reign over them, bring them forth, and ſlay them before me, Luk. 19. 27.
I come in the laſt place to the Application, and the Ʋſes are theſe three.
ƲSE I. By way of Examination: Try your ſelves, whether you are willing to abandon the Sin that does ſo eaſily beſet you: and for you your help in this matter, I would ask you,
1. Are you willing to have this Sin, whatever it be, diſcover'd? Are you willing that God ſhould ſignifie to you, what 'tis in you that moſt of all diſpleaſes him? Job profeſſes that he cover'd not his Tranſgreſſion, as Adam, by hiding his Iniquity in his Boſom, Job. 31. 33. He that hides Sin, loves it; he that pleads for Sin, is a Servant, a Slave to it. The defence of Sin, is worſe than the Offence it ſelf. Can you come to God, and ſay, Lord! I open my Heart to Thee. Search, Ranſack here; Let no ſin lye concealed! Let not ſo much as one be ſpared, but eſpecially diſcover the Maſter-ſin, which is my greateſt Enemy, as well as thine.
2. Are you willing to hear all the Evil the Word does ſpeak againſt the Maſter-ſin? If ſo, this would argue that 'tis no longer loved. 'Tis a Sign of malice towards our Neighbour, if we are glad to hear all the Evil that is ſpoken of him, and all the Reproach that is caſt upon him. 'Tis a Sign of hatred to Sin, when we like to have it diſcovered, when we like that its deceitful and damnable Nature ſhould be repreſented, and the falſneſs, foulneſs, and filthineſs of it ſhould be laid open and naked. Sin is ſo great an Evil, that there cannot be too much Evil ſpoken of it; 'tis ſo great an Enemy, that you can never too faithfully and plainly be warned againſt it.
3. Do you apprehend your greateſt danger to be from your Maſter Sin? and therefore continually endeavour the Mortification of it? The King of Syria give this Commiſſion to his Army, Fight neither againſt ſmall nor great, ſave onelyonly with the King of Iſrael. What? were all beſides to be ſpared? No certainly, many Iſraelites fell in the battel: But there was a principal deſign to take at leaſt, if not to cut off the King of Iſrael. All Sin deſerves thy hatred, no Sin is ſo ſmall an Enemy as that thou mayeſt ſafely ſpare it. But the Maſter Sin is the chief foe, therefore its deſtruction ſhould chiefly be deſigned. That Man that is an Enemy to his Maſter Sin deſires it may be ſtill weakned by all means. Oh! ſaith he, that every Mercy may help to kill it! leading me to Repentance for it! That every ſtroke of the Rod may help to ſtrike it more dead! that every Sermon may give this Sin a blow! that by every Prayer I may obtain more ſtrength againſt it! That every time I come to the Table of the Lord, this Sin may be in a greater meaſure Crucified!
ƲSE II, of Exhortation. And of this there are two Branches.
I ſhall ſpeak to Sinners, that are under the full Fower of their Maſter Sin.
Then I ſhall ſpeak to Saints, in whom there are too great remainders of it.
1. I am to ſpeak to Sinners who are under the full Power of their Maſter Sin. It is ſtoried concerning Agrippina the Mother of Nero Caeſar, that it was told her by an Oracle, that her Son ſhould be Emperour of Rome, but afterwards ſhould kill his own Mother. Agrippina replies, Occidat, mode imperet! Let him kill me, ſo he does but reign. O 'tis the Language of all preſumptuous Sinners concerning their Maſter Luſts, Let them but reign, no matter though they are our Damnation and Deſtruction! But what do you ſee in Sin, or in its Wages, that any of you ſhould be thus fond of its Service? What good reaſon can be given, why Sin ſhould have one▪ ſlave in this whole Congregation? or in the whole World? I …ſtly exhort you to lay aſide every weight, but eſpecially the Sin …t does moſt eaſily beſet you. Arguments to perſwade are theſe.
1. Conſider, the Maſter Sin is the ſtrongeſt hold of Satan. While Sin keeps up its Dominion, Satan holds faſt his Poſſeſſion. This Sin is your moſt deadly diſeaſe, and the ſtrongeſt Cord, in which the Devil binds you and leads you Captive at his Pleaſure.
2. The Maſter Sin is the great hindrance of the efficacy of the means of Grace. This makes the Preachers pains, loſt labour; this makes Mercies and Afflictions to be loſt upon you; this makes you to loſe all the duties you perform.
3. This Maſter Sin is not without its Train. A great Perſon, eſpecially a Crown'd Head, is not without a great many that attend him! A Maſter Sin has a great Attendance: Many luſts are ſubſervient to this Main one, that the greater and more plentiful Proviſion may be made for the fulfilling it. How great is thy danger who haſt ſo many Enemies lodging in thee, and lording it over thee!
4. Suppoſe, this Maſter Sin were alone, this were enough to ruine thee. If a Piſtol is diſcharged at the Heart, and a ſmall Bullet enter there; it kills as certainly as if there were a thouſand Cannons diſcharged at a man at once. One Sin ſuffered to rule in thy Heart is ſufficient were there no more, effectually and eternally to ruine thee.
5. The Maſter Sin wars againſt thy Soul moſt dangerouſly, and wounds moſt deeply. And after it has ruined thee, Oh with what anguiſh will it be reflected on in the loweſt Hell! This will be there thy heavieſt load! Thou wilt remember how deaf thou wer… to all Counſel to caſt it away, and how great thy madneſs was, i… taking moſt pleaſure in that, which proves the cauſe of the greateſt, even ever…aſting Sorrow and Vexation. Oh be ſo wiſe, as to change your old Maſter, Sin; and let Chriſt become your Lord.
2. I am to ſpeak to Saints, in whom there are too great remainders of the Sin that was once their Maſter. I exhort you more eſſectually and throughly to mortifie it. Pray conſider,
1. If this Sin does frequently prevail, it will keep you very low in Grace. Faith will be weak, Hope will be dampt, Love will be cool; and the whole inward Man will wofully languiſh.
2. As you will be weak in Grace, ſo will be low in Comfort. When Temptations are yielded to, Conſcience will be diſquieted, Peace will be diſturbed; Th… Pride, thy Paſſion, thy carnal Affections prevailing, will make thy Heart too much like the troubled Sea when it ca… reſt, whoſe waters caſt forth mire and dirt, Iſa. 57. ….
3. T…lency of this eaſily beſetting Sin, will hinder you from being ſo …le to your great and gracious Lord. It will make his work to …glected; and when done, to be done too negligently: ſorry Servants you will be, and very ſorry your ſervices will be. The more ſanctified you are, the fitter you are for your Maſters uſe, 2 Tim. 2, 21. but Sin makes you unmeet, and more unable and unwilling to ſerve him.
4. This Sin will make you to ſhine leſs in your lives; 'twil fully your Converſations, and hinder you from adorning the Goſpel. Oh keep unſpotted, and walk exactly as in the day; that you may be blameleſs and harmleſs the Children of God without rebuke, in the midſt of a crooked and perverſe Nation, and that you may ſhine as Lights in the World, Phil. 2. 15.
5. This Sin may cauſe▪ you to ſet in a Cloud. It may fill you with doubts when you are dying, and that will be very dreadful. You may be terribly frighted with the fears of Hell, when you are juſt at Heavens gate. Be therefore upright, keep your ſelves from the iniquity that does moſt eaſily beſet you; that you may be more uſeful in your lives, have the ſtronger and more lively hope in Death; and that your End when it comes may be more perfect Peace.
ƲSE III. Of Direction: How the Sin which does moſt eaſily beſet you, may be laid aſide.
1. Pray for a clean Heart, Pſal. 51. 10. David having been overcome by a ſtrong Corruption, and done a Deed that was very foul, cryes for a purer Heart, a more right and conſtant Spirit; he knew that to purge the Fountain, was the way to have the ſtrea…s clean: Go unto God for a new Heart, which he has promiſed, and will give to all who prize and deſire ſuch an Heart. S…rike at the root of Sin in the Heart, then the branches, and this top branch, the Maſter-ſin will wither.
2. Seriouſly … …o Heart, how much the Sin that na…a…ly is … beloved, does deſer… …ur hatred: Hated Sin is ſo …eak, that it can ruine none; 'tis the love of Sin that gives it power, and as it were puts a Sword into its hand to flay▪ you.
3. Reſiſt the very firſt ſtirrings of this Sin in you: I believe if, David as ſoon as ever he beheld from his Palace the beauteous Bathſheba, had preſently turn'd away his eyes, and had fallen upon his knees, and gone to Prayer, he had overcome the Temptation. Sin is more weak at the beginning: Our Lords Counſel is, Watch and Pray, that ye enter not into temptation, Mat. …. 41.
4. If you would abandon the Maſter-ſin, Pray much for the contrary Grace: Is Pride thy Maſter-ſin? Pray much for Humility; Is Paſſion thy Maſter-ſin? Pray much for Patience … for the Meekneſs and Gentleneſs of Chriſt: Is Love to the … thy Maſter-ſin? Pray that thou may'ſt riſe with Chriſt, … …ve, and mind a better World, better Honours, better Plea…, a more laſting Wealth than this World can yield.
5 Let the Word of God, which does forbid and threaten this Maſter-ſin, be carefully hid in your Heart: This Word may be in thy Mo…th, thou mayeſt talk of it; it may be in thy Mind, thou may'ſt have a notional Knowledge of it: Nay, it may go further, and be in thy Conſcience, and be thought of in the very act of Sin. But if it be in thy Heart, if thy Will and Affections are taken with it, then it will be an effectual Preſervative againſt Iniquity, Pſal. 119. 11. Thy Word have I hid in my Heart, that I might not ſin againſt thee.
6. Improve the Death of our Lord Jeſus: Bring the Sin which does ſo eaſily beſet you to the Croſs of Chriſt: No Sin truly dyes but upon Chriſts Croſs, Gal 5. 24. They that are Chriſts, have Crucified the fleſh with the affections and luſts; theſe are never Mortified but by being Crucified. How can the old Adam dye, but upon the Croſs of the ſecond Adam? 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 ſer…e ſin.
7. Call in the Spirits aid: He can make the Word ſharp as a two-edged Sword to pierce the Heart, and to ſlay the ſtrongeſt Sin there: He glorifies Chriſt, and can draw you to him, and enable you by Faith to derive Grace from him, ſufficient to help you againſt the moſt powerful Corruptions: He can kill the Sin that is hardeſt to be ſlain; he can mortifie all the deeds of the body, Rom. …. 13. the ſtrongeſt members on the Earth, Col. 3. 5. and he can ſeal you unto the day of Redemption.
FINIS.
End of the text · Nathanael Vincent, The Conversion of the Soul (1688)