Sermons on Psalm 18:23, Sermon
That Great Duty and comfortable Evidence [Keeping our ſelves from our Iniquity.]
Pſalm 18.23. I was alſo upright before him, and I kept my ſelf from mine iniquity.
THIS Pſalm is a Pſalm of Thankſgiving, the occaſion of which the Title of the Pſalm acquaints us with, viz. the Lord's delivering of the Pſalmiſt from the hands of all his Enemies, and from the hand of Saul. But I ſhall not ſpend time in looking back to the foregoing verſes; but come immediately to the Text it ſelf; wherein you have theſe two parts or things conſiderable. (1.) David's ſolemn and ſerious profeſſion of his ſincerity, I was alſo upright before, or, with him. (2.) The proof and evidence of this his ſincerity, and I kept my ſelf from mine iniquity. Briefly to open the words; [I was alſo upright before him] i. e. ſincere in the bent of my heart, approving my heart to God, ſetting the Lord before me, carrying my ſelf in the habitual frame of my heart, and in the general courſe of my converſation, as under God's Eye: This being upright, is in the Scripture in ſeveral places ſtiled, being perfect, Gen. 17.1. Walk before me and be thou perfect, or, as it is in the Margin, upright or ſincere; ſo Job 1.1, 8. & c. 2. v. 3. Job is ſaid to be a perfect and upright man; the latter word explains the former. No meer man on Earth, is legally perfect, with a perfection of degrees; for legal perfection is full conformity to God, a ſinleſs perfection; but every true Believer is Evangelically perfect, that is, upright and ſincere, perfect with a perfection of parts, as a Child that hath all its faculties and members, is a perfect Child, tho' it be not arrived at its full growth and ſtature: Yea the Believer is perfect in his deſign and aim, breathing, and endeavouring after perfection, and ſhall at laſt, immediately after death, be made perfect in holineſs. [And I kept my ſelf from mine iniquity] i. e. I watched over my heart, obſerved my ſelf, uſed all means of God's appointing to keep my ſelf from ſin. David doth not arrogate to himſelf, or aſcribe his keeping himſelf from his iniquity to his own ſtrength, either of Nature, or of Grace received; for he was very ſenſible and readily acknowledged, that he could not keep himſelf, but that it was God, his ſpecial Grace, and the continued and renewed Aids of his Spirit that could keep him from his iniquities, and inable him to walk uprightly before him; that it was God in Chriſt: it was Jeſus he looked to as the Author and finiſher of his Faith, and all other Graces; but he knew God works by means, and on men not as ſtocks or ſtones; but they muſt uſe God's approved means to keep them; and tho' they be paſſive in the turning act of Converſion, yet God then infuſes a principle of ſpiritual life into them, and requires they ſhould uſe the means, depending upon God, by Faith, Prayer, and Watchfulneſs, to make them effectual for the keeping them from their iniquities.
From mine iniquities] i. e. that ſpecial ſin, which he found himſelf moſt prone to, and was moſt eaſily and frequently foiled and overcome by; which by his conſtitution, condition of life, or temptation, he lay more peculiarly open to; that which in his unregenerate ſtate was his beloved ſin, and after his Converſion might be his tyrannizing, and too often prevailing corruption. He might probably, in his diſtreſſed condition, when perſecuted by Saul, be tempted to impatience, unbelief, lying, making haſt, uſing indirect means, revenge, and the like, and he indeavoured to keep himſelf from theſe. The Doctrine is, Doct. It is the duty, of all that profeſs to be God's people, and an evidence of their ſincerity, to keep themſelves from their ſpecial ſins, thoſe which they are moſt prone to, and may properly call their iniquities.
Now for the handling of this Doctrine, I ſhall (1.) Lay down ſeveral Propoſitions for the more clear opening of it; (2.) Shew wherein mens own iniquities do lye, and where men may ſearch for them, ſo as to be able to find out what their ſpecial ſins are: This I ſhall do ſomewhat towards in the Doctrinal part, but in the Application, more fully ſhew the ſigns of thoſe ſins, which are beloved ſins in the ungodly, and too often tyrannizing ſins, and prevailing corruptions even in the godly in whom they are not beloved or reigning luſts. (3.) Shew what it is to keep mens ſelves from their iniquities. (4.) Give the Reaſons of the Doctrine. (5.) Apply it.
(1.) To lay down ſome Propoſitions more fully and clearly to underſtand the Doctrine.
Prop. I. Every ſin that any perſon doth commit, is, and may properly be called, his own, as flowing from his own heart and nature, and his corrupt will and affections; and he ought to lay it at his own door, to charge it upon himſelf, and not to put it off from himſelf, and lay the blame on others, either on Satan, or on Companions, alluring, perſuading, or drawing him to it; and leaſt of all, ſhould men dare (yea they ſhould tremble at, and abhor the very thought of it, viz.) to father their ſins on the infinitely good and holy God, and lay theſe Baſtard births of their own begetting at God's door: Yet this is that all men are ready to do, and they have learned this vile practice from our firſt Parents, Gen. 3.12, 13. The Man lays the blame on the Woman, and the Woman on the Serpent; yea Adam in effect lays it upon God himſelf, when he ſays, The Woman thou gaveſt me, ſhe gave me, and I did eat. q. d. If thou hadſt not given me the Woman, and ſhe perſuaded me, I had not eaten: Therefore charge not thy ſins on others perſuading, alluring, or threatning of thee: They may be inſtruments and occaſions of drawing thee to ſin, but thy ſins are thy own acts. Nay, lay not the blame of thy ſins ſo much upon Satan, as on thy ſelf: he may tempt and ſtrongly ſuggeſt, but he cannot force; it is thou thy ſelf that conſenteſt to Satan's ſuggeſtions, and ſo the ſin comes to be committed. But above all, take heed of charging thy ſins upon God: he may permit, and doth order the ſins of men, but he is by no means the Author of ſin, Jam. 1.13. God cannot be tempted with evil, neither tempteth he any man; no, it is thy own luſt that draws thee aſide, and entices thee, v. 14. Our ſins are our own ways, Iſa. 53.6. We have turned every one to his own way; ſo that in this reſpect, every ſin thou art guilty of, is thine Iniquity: but this is not the principal ſenſe intended in the Text, under the expreſſion of Mine Iniquity. tho' it be a true Senſe, and a great Truth, and therefore you are to keep your ſelves by Repentance, Prayer and Faith, and moſt vigorours endeavours from all Sins, as thoſe which will be your own Iniquities if you commit them.
Prop. II. Original Corruption (that Body of Sin and Death, that every Son and Daughter of Adam, by ordinary generation brought into the World with them, and ſtill dwells in them) is, and may properly be called a Man's own Iniquity, By reaſon of this, there is in the Hearts and Natures of all meer Men, a Proneneſs to all kinds of Sin, and unto the moſt Heinous acts of them, tho' through preventing, reſtraining, and renewing Grace, they may be, and often are, kept from breaking out into outward acts. Original Corruption is the Seed and Root of all Actual Sin, of Thought, Word, and Deed, of Omiſſion, and Commiſſion, and of all the Iniquities that cleave to our Holy things. Mat. 15.19. Out of the Heart proceed evil Thoughts, Murders, Adulteries, Fornications, Thefts, Falſe-witneſs, Blaſphemie. Original Sin is the Mother-Sin in every Man, the Fountain of all other Sins: Yea, it is alike in all, in the Root, tho' upon the fore-mentioned account, it is not alike in the Fruits.
And ſome would have this underſtood by this term Mine Iniquity in the Text: and the Doctrine is a great and certain Truth, in reference to this ſin; it is certainly the Duty of all the People of God by Faith, Prayer, Watchfulneſs, and moſt vigorous endeavours to keep themſelves from this Iniquity, at leaſt, (tho' they cannot keep themſelves wholly from its motions and actings, yet) from its Reign and Dominion, to keep it under, and to lay the Ax to this Root of ſin: And this will be an Evidence of the ſincerity of the Heart, and of the Truth, yea the Strength of Grace; and Men are never rightly Humbled for ſin, nor do Mortifie it, till the Streams and Branches of ſin lead us to the Fountain and Root, ſc. this Original Corruption, ſo as to be Humbled for, and Mortifie that. But yet I think this is not the only Iniquity, or that chiefly intended in the Text. Therefore,
Prop. III, Tho' there be the Seeds of all ſins in every Man, yet there is a Propenſity in every Man and Woman, to ſome particular ſins more than to others: There are in Men ſome Maſter-Captain-Sins, which are as Lords Paramount, by which the Body of Sin doth exerciſe its Dominion and Reigning Power in the Unconverted, and its Tyranny even in the Godly: It is with the Body of Sin, as it is with the Natural Body, in that there is the Seed and Root of all Diſeaſes, yea of Death it ſelf, by reaſon of the different Humours in it, when any of them becomes exceſſively predominant, yet there are alſo ſome particular Diſeaſes, which ſome are more prone to than others, according to the prevalency of ſome particular Humour, as ſome to Agues, Fevers, Pluriſies, ſome to Dropſies, ſome to Palſies, Lethargies, Apoplexies, ſome to Conſumptions, ſome to Stone, Gout, &c. ſo in reference to the Body of Sin, beſides a general diſpoſition to all ſin, there are particular ſins perſons are more ſtrongly inclined to, ſome to Gluttony, ſome to Drunkenneſs, and unclean Luſts, others to Anger, Wrath, Malice, Revenge, another to Covetouſneſs, there is ſome predominant ſin or other.
And as in a compleat perfect Man, there are all the Faculties, Senſes, Members of a Man, yet ſome excel in one, ſome in another, ſome in quickneſs of Apprehenſion, ſome in ſolidity of Judgment, others in ſtrength of Memory, others in ſtrength of Body, or the quickneſs of the Senſes: So in reference to ſins; all have the Seed of every ſin in them; this Man of Sin hath all its Faculties, Senſes, Members, but yet every one is more inclined to ſome particular ſins, which may be more properly ſtiled our own Iniquities, our own way, and our doings, Jer. 18.11. ſuch ſins as are compared to a Right Hand, a Right Eye, Mat. 5.29, 30. Sins as near and dear to them, and that they are as unwilling to part with, as thoſe Members in the Body: This Sin is ſtiled the weight that preſſes us down, and the Sin that eaſily beſets men, which expreſſions as they may have reſpect to the Body of Sin, and natural evil Concupiſcence, ſo they may have a ſpecial reſpect to, and be fitly ſaid of that particular ſin that men are moſt inclined to, and often, and moſt eaſily overtaken by, for this ſin hath them at every turn, and beſets them with the greateſt advantage.
And upon account of theſe ſins, which may more eſpecially be called their Iniquities, we find particular perſons branded in Scripture; as Cain for his Envy and Malice, the Cauſes of his Murdering his Brother Abel; Pharaoh for his Stubborneſs, and Hardneſs of Heart; Korah and his Company for their Pride and Rebellion; Balaam for his coveting the Wages of Unrighteouſneſs, (called Jude ver. 11. the way of Cain, the Error of Balaam for reward, and the gain-ſaying of Korah) Herod for his Uncleanneſs and Inceſt; Judas for Covetouſneſs as his Maſter-ſin; the Young Man in the Goſpel for his Love of the World; and the other Herod, Acts 12. for his Pride.
And that Men have their particular ſpecial ſins, they are moſt inclined to, appears from the contrary, viz. the Nature of Grace in the Regenerate, for every true Believer hath the Seed of God within him, all the Graces of God's Spirit Seminally and Habitually; yet there are ſome Graces, in which ſome particular Saints are moſt eminent, and excel other Saints. Abraham is commended as eminent for Faith; Joſeph for Chaſtity, Moſes for Meekneſs, Job for Patience, David for Spiritual Affections, Hezekiah and Joſiah for Zeal againſt ſin, and for the Worſhip of God: Now all theſe had all the Graces of God's Holy Spirit Habitually in the principle of them; yet they did more particularly and eminently excel in thoſe Graces, they are in the Word more eſpecially commended for. And this may ſerve for the proof of this Propoſition, That there is a propenſion in every Man to ſome ſins more than to others, which David has a ſpecial reſpect to in the expreſſion in the Text.
Prop. IV. As there are particular, ſpecial perſonal ſins, men are more inclined to, than to others, which may be truly call'd their Iniquities; ſo there are alſo local and national ſins; ſins that the People of ſome Nations, Churches and Places are peculiarly inclined to, more than to other ſins, and more than other Nations and Churches are: Thus the Sins of the Old World were Ungodly Marriages, and violence, Gen. 6.2, 4, 13. Sodom's ſpecial ſins were Pride, fulneſs of Bread, Idleneſs, and filthy Fleſhly Unnatural Luſts; The Jews great ſin was Idolatry and Murmuring, and at laſt Rejection and Crucifying of Chriſt; Babylon's ſin was Cruelty; The Athenians ſin was Curioſity, and affecting of Novelties, Acts 17.21. The Cretians ſins were Lying and Sloth, Tit. 1.12. And there are ſins of particular Churches; Epheſus's ſin was leaving her Firſt Love, Rev. 2.4. Pergamus and Thyatira's ſins were Errors, Looſe Doctrines and Practices; Sardis's ſin was having a Name to Live, and but a Name, being really Dead; Laodicea's ſin was Spiritual Pride and Lukewarmneſs. So the ſin of France was Pride in Apparel, Inventing and Following of Faſhions; The ſins of Southern hot Countries, as Italy are, Uncleanneſs and Revenge; Of Spain, Pride of Spirit; Of more Cold and Northern Countries Gluttonny and Drunkenneſs, and alſo Uncleanneſs, as the fruits of thoſe ſins: And what ſhall I ſay are England's proper ſins? Oh that there were not cauſe to fear and ſay, that England is even the Centre of all theſe ſins; the very Sink whereinto all theſe ſins have emptied themſelves! Are not the Pride in Garb and Spirit, of ſome Countries, the Uncleanneſs of others, the Gluttony and Drunkenneſs, the Atheiſm and Profaneneſs of others, all to be found overflowing our Land, as a Deluge? Nay, are not the ſins of the Churches of Epheſus, Pergamus, Thyatira, Sardis and Laodicea, to be found in our Churches? Now it is our Duty, and will be the Evidence of our Sincerity, to keep from theſe our National and Church ſins.
Prop. V. Both a Nations and Perſons ſpecial prevailing ſins may alter, and change, as their Age, and Condition, and particular Circumſtances do alter. One ſin may be a Man's ſpecial beloved, prevailing ſin at one time, and in one Age and Condition, and another at another time: For as in the Body there may be a change in the Temper and Conſtitution of the Body, and thereupon an inclination to ſome Diſeaſes at one time, and to others at another: So it may be, and often is, as to the Soul; namely, Pride, Prodigality, Intemperance in Meat and Drink, Uncleanneſs, Gaming, Haunting of, and Linking themſelves to, knots of looſe Companions, may be the beloved prevailing ſins of Perſons in their Youth, or riper Years; and yet Covetouſneſs may be the ſpecial prevailing ſin of the ſame Perſon in his old Age. Thou may'ſt exchange one beloved luſt for another, and ſo ſtill have ſome beloved luſt that is properly thine iniquity: A ſin that may prove to be thy reigning ſin, may lye a long time hid, and thou at preſent feel little of the ſtirrings of it, but yet at length occaſions may come that may draw it out, and it may come to be thy prevailing corruption. Envy, Diſcontent, Impatience may be thy iniquities when thou art brought into a low condition, which it may be thou obſervedſt little of, while thou wert in an healthful or proſperous ſtate: And when thou art in a proſperous condition, rais'd in Power or Eſtate, Pride, Oppreſſion, Cruelty, Luxury, may be thy ſpecial ſins, which thou felteſt little of before: Thou may'ſt be ready to ſay as Hazael, 2 King. 8.13. Is thy Servant a Dog? but ſaith the Prophet, Thou ſhalt be King, and thou little thinkeſt how cruel and tyrannical thou wilt be then. And ſo alſo a Nation's ſpecial ſins may alter: In times of Darkneſs and Ignorance, Superſtition and Idolatry may be the reigning ſins of a place: and in times of greater Light of the Goſpel, together with the ſpringing up of the Grain, Weeds do oft put up, and the Envious one ſows Tares; and ſo Errors in Doctrine, and the abounding of ſuch may be the reigning ſin of a Nation or Church. In the time of ſetting upon the work of Reformation in Doctrine, Worſhip, Diſcipline or Manners, the ſpecial ſin of a People too often is, unwillingneſs to be reformed, and oppoſition to the work of Reformation, and to the ſetting up the Kingdom of Chriſt; and the Lord grant that may not be found to be the ſin of our Nation. At one time Perſecution againſt the godly, and againſt both the Form and Power of Godlineſs, may be the ſin of a Nation; at another time reſting in the Form of Godlineſs, and denying the Power of it, and the increaſe of Diviſions, Animoſities, Cenſoriouſneſs, &c. may be the ſin of Profeſſors: ſo that (you ſee) there may be a change of Nations and Perſon's ſpecial prevailing ſins, & yet they may have ſtill ſome predominant ſin, that may truly be called their own iniquity: and it is the duty of all that would prove themſelves ſincere, to keep themſelves unſpotted from the preſent prevailing ſins, thoſe that their own hearts, the times and places, wherein they live, are moſt addicted to.
Prop. VI. The ſame Perſon or People may at the ſame time have ſeveral prevailing reigning ſins, which may properly be called their peculiar Iniquities, ariſing from different Cauſes, and the different ſeats wherein Mens ſpecial ſins are to be ſought after, (of which I ſhall ſpeak more afterwards.) There may be ſeveral prevailing Diſeaſes at the ſame time in the Body, as Fever, Dropſie, Stone, &c. ſo there may be ſeveral beloved Luſts at the ſame time Reigning in the Heart, and breaking forth in the Life: As for inſtance; wantonneſs in one, fierce paſſions, or raſh anger in another, may be their iniquity in regard of their natural Conſtitution; and then Pride, if the perſon be proſperous, or Envy and Diſcontent, Coſetouſneſs, Overreaching, Over-doing in the World, ſo as to hinder himſelf in the publick, private or ſecret Duties of Religion, &c. if the perſon be mean and low, may be at the ſame time his iniquity in regard of his Condition and Calling in the World: So that tho' ſome particular ſin may be moſt predominant, yet thou may'ſt have many reigning and beloved luſts, which if ever thou wouldſt attain to evidence of ſincerity, thou muſt abandon, and vigorouſly endeavour to keep clear from, even all of them.
Prop. VII. Tho' there is a proneſnes and inclination in all Men, even in the Regenerate, as well as Unregenerate, to ſome ſins more than to others, which may be properly called their ſpecial ſins; yet there is a great deal of difference in thoſe that may be called Mens own Iniquiries, between them as they are in the Godly, and in the Ungodly; and therefore you muſt diſtinguiſh between a beloved Luſt, a Dalilah, a Darling-Boſom-Sin, fully conſented to, and a prevailing Tyrannizing Corruption, which a perſon may more eaſily and frequently be foiled by. Both may be called their peculiar Iniquities, as thoſe they do moſt frequently fall into, yet in the Unregenerate it is a beloved Luſt; in the Regenerate, it is tho' a Prevailing, yet but a Tyrannizing Corruption, and a continual Grief and Burden to him: Thus thoſe ſins that proceed much from the natural conſtitution, and other ſuch like Cauſes, (of which I ſhall ſpeak more afterwards) tho' they are beloved Luſts in the Ungodly, they may in the Godly be Infirmities, ſuch as Unruly Paſſions, and the like, yet they are oftentimes fixed and continued Infirmities, that theymay not get rid of while they live, and are uſually more than meer Infirmities; they are mixt, have too much of the Will in them, and do proceed much from want of Watchfulneſs, and the Exerciſe of Grace, but are not beloved Luſts, the bent of the Heart, the Believers Prayers, Deſires and Endeavours, are in ſome good meaſure ſet againſt them.
This diſtinction ſhould be heeded, that Men may not paſs a wrong Judgment on their Spiritual State: So that neither the Ungodly count their Sins only Infirmities or Tyrannizing Corruptions, when they are really Preſumptuous Sins, Beloved Luſts: nor on the other hand, the truly Godly conclude a total want of Grace, becauſe they feel the ſtirrings of, yea the prevalence of Tyrannizing Corruptions.
It is a certain Truth, Grace cannot conſiſt with an intirely, heartily beloved Luſt; yet it is as true, that it may conſiſt with very ſtrong Inclinations to ſome particular ſins, which may often prevail over them, ſo as to fall into them, eſpecially, as to the inward workings of Corruptions, as unruly Paſſions, Anger, Wrath, Frowardneſs, &c. tho' more ſeldom into the outward acts of groſs ſins: the ſenſual Appetite even of a Godly Perſon may be tickled, and at preſent pleaſed with ſome ſin he is particularly inclined to, yet it is not a beloved Luſt, if as ſoon as he doth diſcover it, and the preſent heat of the Temptation is over, he mourns over it, Watches, Prays, Believes, and with his moſt diligent endeavours, ſtrives againſt it, and doth not make Proviſion for it. Thus Pride, Paſſion, Cowardly, Unbelieving fears, or Diſtruſt may be a Godly Man's ſpecial ſins, and yet not his beloved Luſts. Thus I have diſpatched the firſt General Head in ſeven Propoſitions, for the better underſtanding of the Doctrine.
II. The next General Head I propounded to ſpeak to is What things are the riſe and ſeat of Mens ſpecial ſins, where they are to be ſought, ſo as to be found out, in order to the caſting of them out, and then keeping from them
1. Thoſe ſins which may properly be called Mens own Iniquities, are to be ſought for, in the natural Conſtitutions and Tempers of their Bodies. Thoſe ſins which are beloved ones in the Unregenerate, and too often Tyrannizing ones in the Godly, do much proceed from the natural Temper and Conſtitution, for theſe do much incline Men to ſome particular ſins more than to others: For tho' no Bodily Conſtitution be in it ſelf ſinful, but all ſin doth originally riſe in, and proceed from the Heart, Mat. 15.19. yet the Body has an influence upon the Soul, and the Natural Conſtitution is ſadly improved, and abuſed oftentimes by Corruption within, to carry the Man out to ſome particular ſins, and theſe prove reigning ſins in the Wicked, and very often ſuch prevailing tyrannizing ſins in thoſe that are true Saints at bottom, that they often fall into, and are foiled by them, and are never quite rid of them till they lay down the Body of Sin and Death they carry about them.
As for Inſtance, Thoſe that are of a Sanguine Conſtitution, in whom Blood is predominant, are Hot and Moiſt; the ſins ſuch are moſt inclined to are Vanity and Levity, an Airineſs of Spirit, Pride of Beauty or Apparel, affecting exceſſive Mirth and Jollity, Senſuality, Riot, Intemperance, loving Jovial Company, whereby they lye very open, and are eaſily drawn to Gluttony, Drunkenneſs, Gaming, Revelling, Wantonneſs, and Unclean and Fleſhly Luſts; ſearch whether your natural Temper doth not peculiarly incline you to ſome or other of theſe ſins; and if you find it doth, it is your Duty in a peculiar manner, to Watch, Pray, and Believe againſt them peculiarly, as ever you would prove the uprightneſs of your Hearts.
Thoſe that are of that Conſtitution, in which Phlegm is predominant, which is Cold and Moiſt, the ſins ſuch are moſt prone to, are Sloth, Idleneſs, love of Sleep, Drowſineſs, Dulneſs and Heavineſs at all times, eſpecially at times of Worſhip, and in Duties of Religion; unwillingneſs to Work, careleſneſs in Buſineſs, Forgetfulneſs, Indiſpoſedneſs to Learn and (that which is too often conſequent to theſe ſins) Lying, to excuſe the faults that by their Lazineſs and Careleſsneſs they have been guilty of; and theſe are often the ſins of Children and Servants: Oh ſearch, whether theſe, or ſome of them be not the ſins that your Natural temper leads you to; and if they be, make Conſcience of ſpecially keeping your ſelves from theſe. Again, thoſe that are of a Cholerick Conſtitution, in whom Choler that anſwers to Fire, prevails, which is not and dry: The ſins this temper doth more eſpecially incline Men to, are Headineſs, Raſhneſs in undertaking, Violence, Fierceneſs of Spirit, Anger, Wrath, continual Brawling, ſtriking, Quarrels, Contentions, Law-ſuits, being uneaſie both with themſelves, and others they converſe with: O ſearch whether theſe be not ſome of them, thy ſpecial ſins, if thou findeſt that Choler have the predominancy in thy Conſtitution.
Thoſe that are of a Melancholick temper, which is cold and dry of the temper of the Earth; the ſins ſuch are very much inclined to, are ſadneſs of Spirit, affecting ſolitude, moroſeneſs, fancifulneſs, muſings, that they can give no account of, needleſs fears, jealouſies and ſuſpicions of all perſons and things, as deſigning or deſigned againſt them, evil ſurmiſes, diſcontent, malice, revenge, ambition, and covetouſneſs, through fears that they ſhall come to want; and many times ſad and black ſuggeſtions againſt God and themſelves, and motions to Blaſphemy, Atheiſm, Deſpair. Now ſearch whether your Natural temper doth not incline you to ſome of theſe ſins, and fortifie againſt them, that they prove not your iniquities, either indulged and reigning ſins, or prevailing and tyrannizing corruptions.
2. A ſecond place or ſeat where men ſhould ſeek for, and may probably find, their ſpecial ſins, is the particular Callings and Imployments they are of in the World: A man's ſpecial ſin may lye in his management of his Worldly Calling, tho' he may not be apparently chargeable with ſins of Temper or Conſtitution. There is no Calling, even the lawfulleſt, but has its ſnares, and temptations to ſome particular ſins; no Myſtery of men's Trades, but has ſome Myſtery of Iniquity it lies open to, if God do not by his ſpecial powerful Grace keep men, and enable them to keep themſelves from it. If one be a perſon of Learning, Parts, Gifts, a Scholar, yea a Miniſter; the ſins ſuch an one is in danger of having to be his iniquities, are Pride, Self-conceit, deſpiſing of others, curioſity, prying into the Divine Secrets, converſing about unneceſſary things to ſhew his parts; affecting high Notions, and high-flown Expreſſions, being a Factour for Errours, crying up Reaſon in things above Natural Reaſon; or reſting in the Notion of Divine Truths and meer Formality, without experience and practice of Religion, and the power of Godlineſs: Such had need to ſee none of theſe be their ſins, and keep themſelves from them. If men be imployed in the Law, the ſins they peculiarly lye open to, are, patronizing Bad Cauſes, and incouraging men in them, and to go to Law: thro' careleſneſs or treachery betraying the Cauſes they are intruſted in, and requiring and exacting exceſſive Fees. You that are Lawyers, are none of theſe your ſins? oh keep your ſelves from them.
A Phyſicians ſins may be, ſo eyeing ſecond Cauſes, as to neglect, and little to eye God the firſt Cauſe; making Experiments on men's Bodies and Lives; neglecting the Poor, not giving them their Advice, or not being ſo careful of them that cannot give them their Fees.
Art thou a Trades-man, Shop-keeper, Huſbandman, or in any Publick Office, concerned about Money, buying or ſelling, or in any Truſts; the ſins that are moſt likely to be your particular reigning or prevailing ſins, are Extortion, Oppreſſion, (as that was the Publican's ſin) covetouſneſs, greedineſs of gain by unlawful means, deceiving, over-reaching, falſe weights and meaſures, putting off bad Wares inſtead of, and at the price of good; taking the advantage of the ignorance, weakneſs, or neceſſity of the buyers or ſellers; running into debt, and making no Conſcience of paying debts, nor of promiſes and hargains; unfaithfulneſs in Truſts for others, or any other unjuſt ways of getting gain. Theſe, and ſuch like ſins are in danger to be your iniquities, that have great dealings in the World: Search whether none of theſe be your ſpecial ſins, and pray, believe, and endeavour to keep your ſelves from them all.
3. Men's ſpecial ſins, that may be fitly called their iniquities, are to be ſought for, and oft are to be found, in their Relations. Relative ſins are oft men's ſpecial ſins: Men and Women that may have many things very commendable in them, and not be much chargeable with any conſiderable iniquities as to their tempers, or callings and dealings in the World, yet may be greatly faulty in their Relations, and foil very much in the performance of Relative Duties. As if a Perſon be a Magiſtrate, his ſpecial ſin may be timorouſneſs, cowardly fear of diſpleaſing Men, fooliſh pity, conniving at ſin, and thereby incouraging it, when he ſhould be puniſhing of it, or elſe partiality, taking of Bribes, eaſineſs to be perſuaded by Friends to do unjuſtly; or too much rigour and ſeverity, or acting from prejudice, and particular ſpleen, and private revenge on the other hand. Thoſe who ſtand in the Relation of Miniſters, and Paſtors to People, the iniquities that they are moſt in danger of, are careleſneſs and negligence in their Studies or Preaching; Preaching ſeldom, and only generally, not particularly or plainly, not preſſing Truths practically, and ſuitably to the Caſes of their People, Preaching to pleaſe, rather than to profit People, to tickle their Ears and Fancies, rather than to affect their Hearts, and reform their Lives: to ſhew their own parts, more than to edifie their hearers Souls, affecting words more than matter, and high notions or expreſſions above the capacity of the People; neglecting perſonal inſtruction, not acquainting themſelves with the ſpiritual eſtate of their Flock, nor watching over their Souls and Converſation, ſo as to admoniſh and warn the unruly, comfort the feeble-minded, ſupport the weak; ſuffering the Ordinances of Chriſt to be defiled by promiſcuous Adminiſtration of the Sacraments, neglect of Scripture-diſcipline, minding their worldly gain, more than gaining Souls to Chriſt: Covetouſneſs, and too much involving themſelves in Civil, and Worldly Affairs; and not being affected with, nor endeavouring to experience and practiſe the Truths they deliver to others. It concerns Miniſters to ſearch, whether ſome of theſe be not their ſpecial iniquities, and to keep themſelves from them.
And you Husbands, tho' in many things you may be commendable, yet if you do not love your Wives, walk with them as Men of knowledge, do not honour them as the weaker Veſſels, bearing with and covering their infirmities, but are bitter againſt them, that is your iniquity. You that are Wives; tho' you make an high profeſſion, and have many commendable things in you, yet if you be imperious, ſelf-willed, unquiet, cannot bring your hearts and practice to that neceſſary (tho' to the fleſh, unpleaſing) duty of reverencing your Husbands, and being in ſubjection to them as your Heads; this is your iniquity, which you muſt, as you would prove your ſincerity, keep from.
Are you Parents? ſearch whether cockering your Children, indulging them in ſin, nor reſtraining ſin, or correcting them for it, ſuffering them to have their wills, feeding their luſts, be not your iniquity, hereby ruining of them both Soul and Body, both here, and to eternity: This is an iniquity which many godly Parents have, and are greatly guilty, and much under the power of. This was old Eli's ſin, and one of David's iniquities in his carriage towards Abſalom, Amnon and Adonijah. Or is not your iniquity, not bringing them up in the knowledge, nurture and admonition of the Lord; taking care for their Bodies to get Eſtates, and provide Portions for them, but no care to inſtruct them, to bring them to Ordinances, to preſs them to Duties, and to look after the Graces of God's Spirit, Faith, Repentance, new Obedience, and to give them good Examples: Are not theſe, ſome of them, at leaſt, your peculiar iniquities? Or are you not guilty on the other hand, of too much ſeverity and provoking your Children to wrath, keeping them at too great a diſtance, not allowing them neceſſaries, or conveniencies, ſuitable to their condition, rank or age, and thereby making them weary of your Government, if not of your Lives, and tempting them to be more extravagant when they come to have Eſtates, or Power in their own hands; for your iniquities that are Parents may lye on this hand.
And you, Children, is it not, or hath it not been your iniquity, that you have been diſobedient to Parents, not hearkning to their Inſtructions and Counſels, not following the Examples of Godly Parents, not reverencing them, yea not relieving and maintaining them when Old and Poor?
And you Maſters or Miſtreſſes, is not your iniquity too much ſeverity and ſharpneſs towards Servants, neglecting their Bodies, not providing neceſſaries for them, not allowing them due Food or Sleep; not teaching them the lawful honeſt Myſteries of their Callings; or however, taking no care for their Souls; exacting of them to work for you to the utmoſt, but taking no care to further their working out their own Salvation; giving them no time for Duty to God, Reading, Prayer, or any other publick Ordinances, or Family or Secret Duties; but working them ſo hard, keeping them up ſo late, raiſing them up ſo early, to your work, that they have no time for Religious Duties, or elſe ſleep at them, which in this caſe will be more your ſin than theirs.
And you Servants, ſearch whether your iniquities are not, or have not been, ſloth, careleſneſs of your Maſter's or Miſtreſſe's buſineſs, waſtfulneſs as to Family Proviſions, unfaithfulneſs or purloining; irreverence in your ſpeeches and carriage, not governing your Tongues; but anſwering again, giving word for word, and ſawcineſs in your ſpeeches. O! all of you inquire, whether relative ſins be not your prevailing, if not reigning iniquities, and if they be, be deeply humbled for them, and by Faith, Prayer, and Watchfulneſs, endeavour to keep your ſelves from them for the future.
4. Perſons ſhould ſearch for their iniquities, in the various Eſtates and Conditions, whether high or low, of proſperity or adverſity, they may by the Providence of God, be brought into. There are ſpecial ſins that perſons, through inward corruption, lye open to in their various conditions, whether proſperous or adverſe.
In a proſperous ſtate, when men abound in Riches or Honours, enjoy Health, and have all comfortable Accommodations about them, the ſins that are likely to prove their reigning, or at leaſt prevailing iniquities, are Pride, Security, Pſal. 30.6. Luxury, Unthankfulneſs for, Forgetfulneſs, and Non-improvement of Mercies, making them Fewel to their Luſts, Gluttony, Drunkenneſs, Uncleanneſs, Oppreſſion, deſpiſing of others, not ſtrengthening the hands of the poor and needy, but laying out all on their backs and bellies, in ſuperfluities and exceſſes, Ezek. 16.49. when Riches flow in, ſetting their hearts upon them, Pſal. 62.10. 1 Tim. 6.17. when men are rich in the world, they are ready to be high-minded, and to truſt in uncertain Riches. Search whether ſome of theſe have not been (at leaſt) thy prevaling corruptions, when thou haſt been in a full and proſperous condition.
And if perſons be in an afflicted, low condition, there are peculiar ſins, that in ſuch a condition perſons are like to be tempted to, ſuch as impatience under God's hand, diſcontent with their preſent condition, murmuring and repining againſt God, quarrelling with Men and Inſtruments, unbelief, and diſtruſt of God's Providence and Promiſes, uſing indirect means to prevent or get out of Troubles, revenge upon Enemies, and the ſecond Cauſes of their Afflictions; ſome of theſe were the particular iniquities David found himſelf ſtrongly tempted to, when he was perſecuted by Saul, and which he had a ſpecial Eye to, in the Text; how was he foiled by unbelief, when he ſaid, All men were lyars, 1 Sam. 27.1. and Pſal. 116.11. So when he changed his behaviour before, and afterward joyned with Achiſh; yet through the Grace of God he kept himſelf from the reigning power of theſe his iniquities. Inquire whether theſe be not thy iniquities under affliction.
5. Men ſhould ſeek, and oft may find out, what their particular reigning, or at leaſt tyrannizing corruptions are, by looking into the ſeveral Ages of their Life; for as every Conſtitution, Imployment, Relation and Condition hath its peculiar Sins and Temptations attending, and following it, as the ſhadow doth the body; ſo every Age of Man's Life hath its peculiar ſins. Not to inſtance much in Infancy and Childhood, tho' even for thoſe ſins we ſhould be humbled all our days: How ſoon do Frowardneſs, Pride, Anger, Revenge, Self-will and Stubbornneſs, ſhew themſelves in us? and in Childhood, how apt are we to be taken only with trifles, given wholly to Sports and Plays, and unwilling to learn? But eſpecially in Youth, how do youthful luſts abound, which Timothy is warned to flee from? 2 Tim. 2.22. Solomon ſays, Childhood and Youth are vanity, which cauſed David to pray, Remember not the ſins of my Youth, Pſal. 25.7. And Job complains God made him poſſeſs the ſins of his Youth, Job 13.26. The ſins this Age of Life is moſt over-run with, are, Pride, Prodigality, Self-conceit, Untractableneſs, turning a deaf Ear to the Counſels of the Aged, and with Rehoboam, making Young Men their Counſellors, not caring to adviſe with Aged, Experienced Perſons, but with green heads, raw and raſh Perſons like themſelves; thus Diſobedience to Parents, Maſters, Miſtreſſes, or other Superiours: Inordinate love of Pleaſures and Recreations, and of Bad Company, of Gluttonous, Drunken, Gaming, Wanton Perſons, and ſo being drawn to theſe ſins, ſpending their Time in Drinking-houſes, and their Time and Eſtates in Gaming, and hereby being drawn to Swearing, Sabbath-profanation and ſcorning of Godlineſs: Such dirty ways is Youth inclined to, and too commonly defiled with, Pſal. 119.9. O you, Young Men and Women, ſee whether ſome of theſe be not your beloved Luſts, or, if you have ſome Grace, whether they be not domineering corruptions in you, and let it be your cares, as you would evidence your Sincerity, to keep your ſelves from theſe youthful Luſts. Art thou come to riper Years, to ſtrength of Body and Mind, the prevailing iniquities of this Age are, uſually, greedineſs of Gain, Earthly-mindedneſs, reſolving to be rich by right or wrong, Pride, Ambition, aſpiring after Places of Profit, Power and Honour; ſuffering covetous ambitious Deſigns to ſwallow up their time and hearts, ſo as to neglect Heaven and heavenly things, their own Souls, and the Souls of others, the Duties of Divine Worſhip, Publick, Private, Secret, and Inward heartduties, and other duties they owe to God, and both to the Souls and Bodies of Men, and thoſe more peculiarly, that are under their Charge. You that are in this Age, are none of theſe your iniquities?
Are you come to Old Age, there are ſins that beſet that Age, viz. Moroſeneſs, Earthly-mindedneſs, even tho' they have one foot in the Grave, ſuſpicions, peeviſhneſs, expecting too much from others, (tho' its true, a great deal be due from Inferiours to them) too much imperiouſneſs, and impoſing on younger Perſons; not being able to bear the Innocent harmleſs, Sober and Modeſt, freedom and chearfulneſs of Young Perſons, but expecting ſuch ſhould have as much gravity and as little chearfulneſs as Aged Perſons. Such of us as are arrived to Old Age, ſearch whether ſome of theſe be not our iniquities, and if they be, be we humbled for them, and look we up to God for his Grace to inable us to keep our ſelves from them.
6. Perſons own iniquities, may be the ſins of the Times and Places wherein Perſons live; ſins that Men have contracted by the Examples, or Traditions of their Fathers by the power and influence of Education, the company they have moſt converſed with: Great is the power theſe things have to incline Men to ſuch ſins more than others, and to rivet them in corrupt Principles and Practices in Doctrine, Worſhip, Manners and Converſation, ſo that Men are very hardly brought off from them. You may probably find your prevailing iniquities, if you conſider what are the moſt common ſins of the Times and Places you live in. When Pride, Vanity, Looſeneſs, Profaneneſs, Errour, Diviſions, are the common ſins of the Times, you will be in a great deal of danger, to be carried, down the Stream. Are not your ſpecial ſins ſuch as you have been drawn into by the Examples of Great Men, at leaſt of ſorne Superiours, as Miniſters, Parents, Maſters? The vain Converſation Men have received by Tradition from their Fathers, there needs the Blood of Chriſt, and the Power and Grace of the Spirit to redeem Men from, 1 Pet. 1.18. Men are ready to ſay, This was the Religion, this the Practice of our Fathers, and are we wiſer or better than they? So ſins Men have been educated and brought up in, they are apt to make their own. If Perſons have lived in ungodly Families, where Swearing, Drunkenneſs, Uncleanneſs, Gaming, Sabbath-breaking, have been ordinarily practiſed, and reading the Scriptures, Family-prayer, and Inſtruction have been neglected, when they come to have Families of their own, theſe are like to be their reigning ſins, if God do not beſtow upon, and work in them renewing ſanctifying Grace; ſuch will be ready to ſay, My Parents, or Maſters I lived with, did ſo and ſo, and neglected theſe Duties, and why ſhould I be ſingular? And ſo the ſins of thy Companions are like to be thine. If thou chuſeſt and delighteſt in looſe, profane, riotous, wanton, tipling company, thou art like to be looſe, profane and wanton thy ſelf, and to be drawn into the ſame ſins that thy companions, thou out of choice, and delightfully converſeſt with, are guilty of. Search therefore whether the ſins of the times and places, thou haſt lived in, the ſins thou haſt been led to by education, example, or thy companions, be not the ſins thou haſt made properly thy own Iniquities; and Pray and Labour that by Grace thou may'ſt be inabled to keep thy ſelf from them.
VII. Mens own proper ſins that may be moſt prevailing over them, may lye and be found in the undue, immoderate, unſeaſonable, and uncharitable uſe of lawful and indifferent things, as in the uſe of Meat, Drink, Apparel, Sleep, lawful Recreations: Your reigning or prevailing Iniquity may lye in an immoderate and unſeaſonable uſe of theſe: The uſe of theſe is lawful, yea neceſſary, yet men that cannot be charged with ſcandalous ſins, may be greatly guilty of exceſs in theſe, in Meats, in indulging and pleaſing their Palate and Senſual Appetite, in too great variety and coſtlineſs, (tho' not in quantity) ſo as to neglect to feed the Hungry: So in Drink, there may be exceſſes ſhort of Drunkenneſs: In Apparel, in its coſtlineſs, gawdineſs, ſtrange faſhions, neglecting to cloath the Naked: So in indulging exceſſive and unſeaſonable Sleep: And in Recreations that are in themſelves lawful, Men ſin, if they take up and devour too much of their time and ſtrength, if their Heart be ſet upon them, waſt their Eſtate, hinder the duties of their general or particular Calling, taking up the time that ſhould be ſpent, either in publick Worſhip, or Family, or Secret Religion, ſuch as ſecret Reading, Prayer, Meditation, Self-reflection. In ſuch caſes and circumſtances, even lawful things (in themſelves conſidered) may prove Iniquities, and thy reigning Iniquities.
So Mens ſpecial ſins may lye in undue uncharitable uſe of things indifferent, (or that men account and call ſo) thereby to grieve the Godly, or draw others into ſin by their example, an undue uſe of Chriſtian, (or pretended Chriſtian) Liberty, to the wounding of the Conſciences of weak Brethren. Men may contract guilt in the uſe of ſuch things, when they uſe them uncharitably, not caring, if they ſatisfie themſelves, who they diſſatisfie, grieve, or offend: So uncharitable cenſuring of others that are ſatisfied to do ſome things that thou art not ſatisfied about; which is often the prevailing ſin of weak Chriſtians: Or on the other hand impoſing on others in Religion, that which they acknowledge to be indifferent, and others judge not lawful for themſelves at leaſt to do; deſpiſing thoſe as weak, who cannot be ſatisfied to do that which they do, eſpecially to make ſuch things terms of Communion. See whether none of theſe be your Iniquities, and keep your ſelves from them; theſe ſins the Apoſtle warns againſt, Rom. 14.1, 2, 3, 4, &c.
VIII. Mens ſpecial ſins, that may in a proper ſenſe be ſtiled their Iniquities, may be gathered and found out from the conſideration of the different ſpiritual eſtates of perſons both before and after their Converſion. There are many ſins that are the beloved reigning ſins of Men in their Unconverted, Unregenerate ſtate, and there are peculiar ſins, that tho' they are not beloved reigning ſins, yet oft prove too prevalent ones after Regeneration in the Godly, according as they are younger Converts, and more weak and doubting Chriſtians, or ſtronger and more ancient Chriſtians.
Before Converſion, the ſpecial reigning ſins of perſons may be different, according as they may be differently ranked into either the Ignorant, or the profane, or meerly civil, morally juſt and honeſt perſon, or the formal Profeſſor and Hypocrite.
The Ignorant perſon that continues ſuch under the means of Knowledge and Grace, his ſpecial and reigning Iniquity, is wilful and affected Ignorance, reſting contented in it, without uſing the means to come to Knowledge, which he may enjoy, and are tendred to him: He will not ſubmit to the inſtructions of Miniſters, Parents, or Chriſtian Friends, and that either from Pride, or reſting in his good meaning, thinking and ſaying, his Heart, and his Intentions are as good as any, tho' the Heart cannot be good where there is not a competent meaſure of knowledge, of the neceſſary principles and duties of Religion, and of the nature of the Graces of the Spirit. Is not this the ſin of many among us?
And as to the profane, looſe, debauched perſon, that goes on in his wicked courſe of Drunkenneſs, Uncleanneſs, Swearing, Sabbathbreaking, and keeping wretched company, his own peculiar reigning ſin is carnal Security and Preſumption, and that either preſuming on the mercy of God and Merits of Chriſt in general, without Faith, applying, laying hold of, and reſting upon the Grace of God and Merit of Chriſt, and without Repentance, and turning from Sin to God, thereby evidencing the truth of their Faith; Mens bleſſing themſelves and ſaying in their Hearts, they ſhall have Peace, tho' they walk in the Imagination of their own Heart, and add Drunkenneſs to Thirſt, Deut. 29.19. Or elſe preſuming and promiſing themſelves, that they can, and will Believe and Repent hereafter, before they dye. Are not theſe, O thou profane ſinner, thy beloved, reigning ſins, which will prove damning ones, unleſs thou be delivered, and inabled to keep from them?
The meerly civil, or morally juſt and honeſt perſon in his dealings with Men, he that is free from Debauchery, and open acts of Profaneneſs, and is juſt, yea it may be Charitable alſo, a good Common-wealths-man, a good Neighbour, theſe are all highly commendable Qualifications, yea neceſſary duties, inſeparable from true Faith and Repentance, and ſigns of true converſion, when proceeding from, and accompanied with thoſe Graces, and Love to, and Fear of God, and Heart and Life-Holineſs: But yet Men may be civilly juſt, charitable, uſeful in their places, and be ſtill in an unconverted ſtate: Now the ſpecial beloved, reigning ſins of ſuch as theſe are, reſting in theſe as their juſtifying righteouſneſs, being ready to ſay as the Phariſee, Luk. 18.11, 12. I am not as other men are, &c. and taking up with theſe inſtead of true converſion, and a ſaving work of Grace, without Faith, Repentance, Love to God, and New Obedience, and keeping up Communion with God in the Duties of Religion. See whether theſe be not your Iniquities and Reigning ſins, and if they have been, or be, Pray, Believe, and endeavour to be delivered and kept from them.
And as to the formal Profeſſor, he may not only be Civil, but alſo much in Duties of Religion, make an high Profeſſion, be a Baptized perſon, Hear, Read, Pray, perform Family and Secret Duties, receive the Sacrament of the Lord's Supper, join in full Communion with the True and Beſt Reformed Churches of Chriſt, and yet be in an Unconverted ſtate: Now the reigning ſin of ſuch perſons, which is their Iniquity, is, reſting in a form of Godlineſs, without the power and practice of it, ſuitable to their profeſſion; ſeparating duties of Piety from duties of Juſtice and Charity; performing ſome firſt table duties, but neglecting thoſe of the ſecond Table, which God has joined, and which in conjunction the Grace of God in the Goſpel doth teach and require, Tit. 2.11, 12. Is this the ſin of none of you? If it be a beloved reigning ſin in you, it will ruin you as ſurely as open profaneneſs, and the neglect of the duties of Piety. Pray and Believe that you may be delivered and kept from this being your Iniquity.
And as to the cloſe Hypocrite, who may deceive himſelf as well as others, who may have much Knowledge, great Gifts in Prayer, and ſpeaking of the things of God, yea, (if a Miniſter) in preaching, opening and confirming the Truth, and confuting Error; and may have experienced all the common works of the Spirit, ſuch as Illumination, Convictions, legal Terrors, and legal Humiliation, partial Reformation, and flaſhy, ſtonyground Affections; a perſon having all theſe, may yet be in an Unconverted ſtate: Now the ſpecial reigning ſin of ſuch, is, Pride in, and Boaſting of their Gifts, or reſting in Knowledge and Gifts without Grace, taking up with the common works of the Spirit before mentioned, inſtead of a thorough change and ſound Converſion.
And as to perſons Converted, there are ſins which may be called their Iniquities, which tho' they are not beloved and reigning ones, yet may be very prevailing in them, ſo as that they may frequently fall into, and be foiled by them; and theſe may be conſidered according to their lower or higher ſtanding in Chriſt, whether as Young Converts, and Weak Chriſtians, or as Stronger, more Ancient, and of longer ſtanding in Chriſt.
As to Young Converts, or Weaker Chriſtians, the ſins that are like to prove their Iniquities, are unſettledneſs and fickleneſs in Judgment, being taken with Novelties, toſſed to and fro, being led by Affection more than Judgment; indiſcreet zeal, without knowledg and ſpiritual prudence to poize and regulate it: Suffering the duties of their general and particular Calling to interfere and hinder one another; ſcrupulouſneſs and uncharitable cenſuring of others, pride of duties, gifts, inlargements, and truſting in them too much. And in Weak, Doubting Chriſtians, indulging doubts and fears, liſtening to Satan, entertaining hard thoughts of God, refuſing the comforts the Word of God holds forth. Are none of theſe your prevailing Corruptions, (tho' not your beloved ones) but if they be prevailing ones, they are very Diſhonourable to God, uncomfortable, and prejudicial both to your ſelves and others. Pray you may be kept, and endeavour to keep your ſelves from them.
And as to Stronger and more Ancient Chriſtrians, the ſins that they are in danger to be beſet with as their peculiar ſins, are, too much rigidneſs towards young beginners, expecting too much from them, as much Knowledge and Prudence as they themſelves, or other Ancient Chriſtians have, not bearing with their Infirmities, want of Pity and Compaſſion towards ſuch as are under Doubts and Fears; which may provoke God to cauſe even ſtrong Chriſtians ſome time or other to feel them, that they may learn more to pity ſuch weak, doubting, tempted, deſerted, but good Souls for ever after.
Again, another ſpecial ſin of Stronger Chriſtians, or thoſe that think themſelves ſo, is, uſing, or indeed abuſing Chriſtian Liberty by going to the utmoſt extent of it, to the offence of others, grieving ſome, and wounding the Conſciences of others, occaſioning them to ſin by their example, not caring, if they do but ſatisfie themſelves, how much others may be diſſatisfied, grieved, offended, and damaged. Yea Worldlineſs is an iniquity that is very apt to ſeize and grow upon Ancient Profeſſors, as alſo Spiritual Sloth and Slumber, Deadneſs of Affections, Dulneſs and Drowſineſs of Soul in Holy Duties, decays of Grace, loſs of Firſt Love, and of former Zeal and Tenderneſs. You ſtronger and more ancient Chriſtians, ſearch whether ſome or other of theſe be not your Iniquities, which tho' they be not allow'd, or reigning ſins, yet oft and very far prevail over you.
IX. Thoſe Sins which may properly be called Mens own Iniquities, may oft be found in or about the Duties they ſhould or do perform: In regard either of the Omiſſions of Duties and Ordinances, or Careleſneſs in the performance of them. The ſins of our Holy things may prove our ſpecial ſins: Sins of Omiſſion may be, oft are, reigning ſins in the Ungodly, and partial Omiſſions are too much prevailing Iniquities in the Godly. It may be thou art not guilty of outward acts of groſs ſins, of Impiety, Injuſtice, Intemperance, but yet thou liveſt in the neglect of Gods publick Ordinances, the Word, Prayer, and the Sacrament (I mean reſting content in ſuch a ſtate that thou haſt neither right to, nor fitneſs for that Holy Sealing Ordinance) ſo living in the neglect of Family-Duties, of Reading, Prayer, Catechizing, or omitting Secret Duties; theſe Omiſſions, if allowed and continued in, againſt Knowledge and Convictions, they are thine, yea thy reigning Iniquities.
And you that have true Grace, your omiſſion of Duties through careleſneſs, tho' they be not beloved Luſts, yet they are ſtrong Corruptions in you, when a little thing, an ordinary buſineſs, will cauſe you to omit Duties, put you by the attending on weekday opportunities of hearing the Word, (when you might without prejudice order it otherways) or put you by your Family or Secret Duties. Yea it is your iniquity a prevailing ſin in you, who have a right to, and fitneſs for the Sacrament of the Lord's Supper, if you ſuffer worldly buſineſs ſo to incroach upon your time and hearts, that you frequently omit joyning in that Ordinance in and with that Chriſtian Church-Society you are Members of: Nay, if you not conſtantly do it, unleſs providence plainly hinder. Are you guilty of theſe Omiſſions? if you are, they are your ſpecial ſins, be humbled for, and endeavour to reform them.
And as the omiſſion of Duties and Ordinances, to the ſlighty careleſs performance, may be your iniquity. Thus going unpreparedly unto Duties, ruſhing upon them without endeavouring to bring the heart into an holy ſpiritual frame; eſpecially going to the Lord's Table without examination and excitation of Grace, deadneſs, and not acting of Grace in Duties, drowſineſs of heart, yea drowſineſs of body, if thou doſt not endeavour to the utmoſt againſt it: Indeed if thou doſt thus ſtrive againſt bodily heavineſs and ſleepineſs, and if thou doſt not bring it on thy ſelf, by eating or drinking, or ſitting up too late, or the like, it is thy meer natural infirmity, and upon thy Faith, Repentance, and Prayer, God will not impute it as ſin to thee, but for the ſake of Chriſt will pardon it. So vain, wandring, worldly, diſtracting thoughts in Duty, if thou doſt not endeavour to drive away theſe Fowls of the Air, when they come upon thy Sacrifices, they are thy prevailing iniquities; but if thou doſt by Faith, Prayer and Endeavours drive them away, they are but thy infirmities, however, not thy prevailing ſins, when thou grieveſt for, and groaneſt under them. So pride of gifts, expreſſions and inlargements in Duties: and again, not following Duties and Ordinances, not following the Word and Sacraments, with Prayer, Meditation, particular Application, nor following theſe with Watchfulneſs, and Endeavours ſuitable to your Prayers, and other Duties you perform.
Are not ſome of theſe the too frequent prevailing ſins, that cleave to the holy things, even of you that may have Grace in truth? theſe you muſt be humbled for, and by Prayer and Faith ſeek the pardon of, and endeavour by theſe and an holy Watch, to keep your ſelves from.
X. And laſtly, Which concerns only the truly Godly. Perſon's ſpecial ſins may lye in, or about their very Graces; namely, their not endeavouring to grow in thoſe Graces, and to act and exerciſe them, or falling into, and being foiled by thoſe ſins which are directly contrary to the Graces, wherein they have been moſt eminent. Thy iniquity, who haſt true Grace, may be thy not drawing out thoſe Habits of Grace God hath wrought in thee, into act and exerciſe, but ſuffering Grace to lye aſleep and unacted. If God hath wrought Faith in thee, thy iniquity may be that thou doſt not grow ſtrong in Faith, that thou mighteſt ſo more glorifie God; that thou doſt not act and uſe thy Faith, to reſolve thy Doubts, and repel thy Fears; that thou doſt not by Faith, fetch ſupplies of Grace and Strength againſt corruption, and temptation, from that Fountain of Strength, the all-ſufficient Fulneſs of Chriſt. Hath God given thee the Habit of the Grace of Repentance, deſires after, love to God and Chriſt, filial Fear, Meekneſs, &c. thy chief iniquity may be that thou doſt no more exerciſe theſe daily in thy life to attain to more conformity and communion with God, curb thy Paſſions, prevent raſh Anger, provoking Words, or any ſinful carriages. Yea the iniquities of God's People may lye in being foiled by thoſe ſins which are directly oppoſite to thoſe Graces wherein they have been moſt eminent; For it is obſervable in Scripture, that the ſins the moſt eminent of Saints have been foiled by, were in the defect of, or in what was oppoſite to the Graces they were moſt eminent for. Thus in Noah; one that was a Preacher, and true and eminent Practiſer of Righteouſneſs and Temperance; his greateſt iniquity mentioned, was his being over-taken with Drunkenneſs once. Abraham moſt eminent for Faith; his chief iniquity recorded was, through fear diſſembling, and not owning his Wife, but ſaying, She is my Siſter. Lot, who vexed his Soul for Sodom's ſins, yet his iniquity upon record was, a very heinous and complicated ſin, and of great affinity to theirs, namely, Drunkenneſs, and committing Uncleanneſs with his own Daughters. Jacob was a plain Man, yet his greateſt ſin recorded was, uſing indirect means to get the Bleſſing, even Diſſimulation, and downright Lying, Gen. 25: Moſes, the meekeſt Man on Earth, yet the ſin that ſhut him out of Canaan was, ſpeaking unadviſedly with his Lips. Job eminent in Patience, Jam. 5.11. yet how many impatient Speeches did he utter? David, a Man after God's own heart; how tender was his Conſcience? 1 Sam. 24. v. 5. but where was this his tenderneſs when he committed the ſins of Adultery and Murder? Elijah eminent for his Courage confronting Ahab, telling him it was he that troubled Iſrael, and ſetting himſelf againſt Baal's Prieſts, and ſlaying four hundred and fifty of them, 1 King. 18.18, 22, 40. yet how faint-hearted was he, when out of fear and diſcontent he ſues for Death? 1 King. 19.4. Peter, how reſolute and forward for Chriſt, yet how cowardly, ſinfully and ſhamefully did he deny Chriſt? And God permits this, that the beſt of his people may learn to rely upon, not the ſtrength of their Graces received, but the ſtrength of Chriſt, and of his Spirit, and conſtantly to look up to, and depend upon him for freſh ſupplies of his Grace to be derived from him by Faith. Search whether your peculiar iniquities do not lye here, either in the want of growth in, and ſtrengthning of your Graces, or want of the exerciſe of them; or in your falling into the ſins directly oppoſite to thoſe Graces of God's Spirit you have formerly been moſt eminent in, and labour eſpecially to keep your ſelves from theſe iniquities, that they prove not your chief and moſt prevailing ſins. And ſo much for the ſecond General, which was to ſhew where men's ſpecial ſins may moſt probably be found.
III. The next General Head is to give the Scripture-proof of the Doctrine, which I ſhall very briefly diſpatch.
I. That it is the duty of all peculiarly to keep themſelves from their own iniquities, whether reigning, or but prevailing ſins. It is proved from direct Scripture-commands, Matth. 5.29, 30. Mark 9.43, 45, 47. By the right hand, right foot, and right eye, are underſtood thoſe ſins our Text ſpeaks of, ſuch as men are as hardly prevailed upon to part with, as they would be to part with thoſe Members of the Body. So Heb. 12.1. Let us lay aſide the ſin that doth ſo eaſily beſet us, which, as it may have reſpect to Original Corruption, and the body of Death that root, and fountain of all other ſins; ſo it eſpecially hath an eye to the peculiar reigning or prevailing ſins, which may be called men's own ways, (Iſa. 53.6.) For theſe are the very firſt-born of Original Corruption, they are the ſins that have men at every turn: Thus Iſa. 55.7. The wicked is exhorted and directed to forſake his way, and his thoughts; ſuch ways of ſin, and ſuch particular corrupt thoughts, as he is moſt guilty of, and are moſt his own, as ever he would obtain mercy, and be abundantly pardoned, Jer. 18. v. 11. Return you now every one from his evil way: Every one hath ſome particular evil way, that he moſt walks in.
II. This is an evidence of uprightneſs, viz. for perſons to keep themſelves from their ſpecial and moſt prevailing corruptions; this appears, in that, this is promiſed by God to be written in the hearts of men, as a ſpecial and eſſential part of Repentance, Iſa. 2.20. When thoſe there ſpoken of, repented and were truly converted; they caſt away their Idols of Silver and Gold, which coſt them much, and they had ſet an high rate upon, but now they ſhall caſt them away to the Moles and to the Batts; they account no place, no dunghill bad enough for them: So it is ſaid, Iſa. 30.22. that when they truly repent, they ſhall defile the covering of their graven Images of Silver, caſt them away as a menſtruous Cloth, and ſay unto them, Get you hence; they ſhall throw them away with deteſtation as moſt abominable things. So Hoſ. 14.3, 8. When Iſrael returns to the Lord, he ſhall ſay, Aſhur ſhall not ſave us; we will not ride upon Horſes; we will ſay no more to the works of our hands, you are our Gods. Ephraim ſhall ſay, What have I any more to do with Idols? Carnal confidence in Aſſyria and Egypt, and in their Horſes and ſtrength at home, and in their Idols, had been Iſrael's & Ephraim's reigning ſins, but when they truly and ſincerely turn to the Lord, then they keep themſelves from them, and will have no more to do with them.
IV. The next General Head to be ſpoken to is, to explain what is meant by the upright Man's keeping himſelf from his Iniquity. And,
I. Negatively. It is not to be underſtood in a ſtrict legal ſenſe, as tho' every, or indeed any, upright Man did, or in the time of this life, while he is in the Body, and carries the Body of Sin and Death about him, could, ſo keep himſelf from his iniquity, as never to commit it after his converſion, or never to relapſe into it after his Repentance of it, and his Faith for pardon of, and power againſt it, eſpecially as to the inward ſtirrings and workings of corruption, or ſuch ſins as are meer Infirmities, or mixt ones, or ſins of ſurprize: if this were the meaning of it, the beſt of Saints on Earth (no not David, a Man after Gods own Heart) could never have ſaid, I have kept my ſelf from my iniquity. David was guilty of diſſimulation, and of the way of lying more than once: There are ſome ſins of Conſtitution, Calling, Relation, Condition, &c. as have been mentioned above, that even an Upright Man may be peſtered with all his days, and be foiled by them again and again; its true, it muſt be owned, that it is the duty of every Man, and the hearty deſire and endeavour of every Upright Man, his habitual aim and deſign, and the bent of his Soul to keep himſelf from his own ſpecial ſin, and indeed every known ſin, ſo as not to allow himſelf in the commiſſion thereof.
But if never committing or falling into this his iniquity, was the meaning of the Text, not a meer Man on Earth would be able to prove his Uprightneſs: That in Eccleſ. 7.20. is true, not only of ſin in general, but alſo of this ſpecial ſin; There is not a Juſt man on earth that ſinneth not, Jam. 3.2. not only in many things, but in the ſpecial ſin which we are moſt inclined to, we ſin more or leſs. The foregoing ſenſe would condemn the generation of the Righteous, for where is the Upright Man or Woman that hath not cauſe to complain and confeſs, I have bewailed, prayed, and endeavoured againſt my pride, paſſions, workings of Corruption, Unbelief, and other my iniquities, and yet have again and again been foiled by them. Therefore,
II. Affirmatively. To ſhew you what it is in an Evangelical ſenſe, for the Upright Man to keep himſelf from his iniquity. And,
I. To keep Mens ſelves from their iniquities, ſo as to evidence the uprightneſs of their Hearts thereby, is to break off from the practice of thoſe ſins they are moſt inclined to, that is, from the allowed, frequent, cuſtomary committing of it, if it be an outward act of groſs ſcandalous ſin, yea from the allowed inward actings of his peculiar ſins, tho' they be but meer infirmities, much more if they be mixed infirmities, that have too much of the Will, or preſent ſenſual delight in them, or that proceed from careleſneſs: He doth not keep himſelf from his iniquity, who regards iniquity in his Heart, Pſal. 66.18. That makes a Trade of his ſin, cuſtomarily commits it, or frequently falls into it: He keeps himſelf from his iniquity, that can truly ſay as Paul, Rom. 7.15. That which I do, I allow not, but if Men allow themſelves in any known ſin, they do not keep themſelves from it, are not upright, and ſuch who cuſtomarily and frequently fall into ſcandalous ſins, as Tipling, Drunkenneſs, Swearing, Uncleanneſs, Defrauding, or any other ſin, that they know to be ſo, they do not keep themſelves from their Iniquity: It is your Duty therefore, to break off the allowed cuſtomary commiſſion of any ſin, and more eſpecially of thoſe ſins that by reaſon of Conſtitution, Calling, Age, Place, Condition, or any other reſpect may be Mens own Iniquities, as they would prove that they are upright before God, thus David, 1 Sam. 26.11.
II. That keeping Mens ſelves from their Iniquities, which is an Evidence of Uprightneſs before God, conſiſts, in the bent and byaſs of the Soul being ſet againſt ſin, and peculiarly againſt its ſpecial ſins: In the Souls being heartily willing, and giving a full conſent, to have its moſt beloved Luſt, or moſt prevailing, tyrannizing Iniquity ſubdued, mortified, killed and crucified. It is to take up a firm purpoſe and reſolution, and that in the ſtrength of God and Chriſt, and the Holy Spirit, againſt its ſpecial ſins, it is to be active in keeping from, and mortifying theſe prevailing corruptions, and not to be meerly paſſive: The Upright Man is not only kept from his ſin, but keeps himſelf from it: As it is one thing to be humbled, and another to humble ones ſelf; ſo it's one thing to be kept from committing the outward acts of ſin, and another thing for a Man to make it his deſign and buſineſs to ſet himſelf againſt his ſin, to keep it at an under, to Watch, Pray, Believe againſt it, and for the mortification of it: So the word in the Text, in the Voice it is uſed, ſignifies a reciprocal action, a Mans acting upon and towards himſelf, uſing as it were an holy violence on himſelf, towards his ſtrong propenſions, and particular iniquities. I was a Preſerver of my ſelf, ſo one Verſion: The Syriack, I took heed to my ſelf: The Arabick, I will take heed, or beware of mine Iniquity: Men may be kept from their ſins, yet not keep themſelves, and ſo not be upright. Men may be kept from the outward acts of their ſins by force, fear of Puniſhment from Men, or of diſpleaſing of Friends, or from meer legal ſlaviſh fear of God and of Hell, by preſent checks, gnawings, or terrors of Conſcience, by Sickneſs, or want of what may feed their Luſts, their Intemperance, Uncleanneſs, or the like, as in Poverty or Age it may be: In ſuch caſes Mens ſins leave them, they do not leave or keep themſelves from their ſins: But then Men ſo keep themſelves from their iniquities, as to evidence that they are upright, when they can ſay, as Rom. 7.15. to the end.
III. A Man keeps himſelf from his Iniquity, ſo as to manifeſt his Uprightneſs, when, if he be overtaken and foiled by his iniquity, he mourns and grieves for it with true Evangelical Godly ſorrow, and ſpeedily renews the actings of his Repentance and Faith, and Prayers for Pardon of, and Power againſt it, not ſuffering guilt to lye on his Conſcience, or the filth and power of his ſin to lye quietly in his Soul, but confeſſeth it to God, and hath his Heart ſtirred up to an higher degree of indignation againſt it: This is the Duty, yea and Endeavour of all that would prove their Hearts Upright before God. Men may forbear the outward acts of their reigning ſins for a time, from carnal or meerly legal grounds and principles, yet not loath them, but ſtill have a liking to them, and when they do fall into them, not grieve aright, nor groan under them. You do not in the ſenſe of the Text keep your ſelves from your iniquities, if upon foils by them, you do not ſpeedily repent of them, confeſs, bewail them, believe and pray againſt them, and have not your Hearts filled with greater hatred of them: But he doth keep himſelf from his iniquity, ſo far as to approve his uprightneſs, who tho' he may ſometimes, yea too often be guilty of ſome acts of it, yet it is the conſtant burden of his Soul; ſo that he groans under it, and is in bitterneſs of Soul for it, looking on Chriſt as pierced by it. He exerciſes Faith on Chriſt, wreſtles with God in Prayer, and his Heart is more ſet againſt this his ſin; ſo that whereas it has been peculiarly loved and delighted in before in his unregenerate ſtate, or was more tickling of, and pleaſing to the unregenerate part even after Converſion, he now comes to have his Heart more ſet upon the mortification of it, ſo as to offer an holy violence to it: This is for Men to keep themſelves from their iniquities, for there muſt be an holy violence uſed againſt theſe ſpecial ſins; for tho' the Spirit in the regenerate part be willing, yet the fleſh is weak yea wiful, and muſt be kept under.
IV. To be upright, and prove that uprightneſs by men's keeping themſelves from their iniquities, it is, to watch againſt theſe ſins in an eſpecial manner, and all the occaſions and the very appearances of theſe evils, and to reſiſt the very firſt motions and riſings of them in the heart; and to uſe all the means God hath in his Word appointed and directed to, for the mortification of them; to uſe and improve all Duties and Ordinances, the Word, Sacraments, Prayer, Faſting joyned with Prayer, and Communion of Saints, yea all publick, private and Secret Duties to this end: This is for men to keep themſelves from their iniquities; he doth not do ſo, that runs upon the occaſions of ſin, ſuch things as he hath found to feed his ſpecial ſins; he that runs into that company, that he hath found drawing him into ſin, either drinking, wantonneſs, miſſpending of time, or any other ſin, that he is inclined to, and eaſily foiled by: he that doth not abſtain from appearance of evil, 1 Theſ. 5.22. doth not hare the garment ſpotted with the fleſh, Jude v. 23. that doth not reſiſt the very firſt motions of ſin, but entertains them in his thoughts, ſuffers them to conceive, and breed there. He doth not keep himſelf from his iniquity, that doth not deny himſelf in lawful things, that are not neceſſary, when and ſo far as, he finds them to miniſter occaſion to his ſpecial ſins: ſuch an one doth in part fail in this duty of the Text, and ſo far in his uprightneſs, though in the main he be upright. Yea he that doth not uſe the means to mortifie his ſins, the Word, Prayer, and (if one that hath a right to them) Sacraments, and improve them for this end, doth at leaſt in degree fall ſhort of integrity; and if any wholly neglect to avoid occaſions of ſin, or to uſe the means to mortifie theſe ſins, he is not upright at all; but he that doth theſe things, avoids occaſions of ſin, and duly uſes and improves the inſtituted means for mortifying of it, is upright. And theſe particulars may ſeem as Marks to try your ſelves by.
V. I proceed now in the next place to give the Reaſons of the Doctrine. And
I. One Reaſon why it is the duty of every one that names the Name of Chriſt, and the Evidence of ſuch an one's Unprightneſs, to keep himſelf from his iniquity, is, becauſe it is by theſe ſins that are men's own proper iniquities, (whether they be beloved reigning ſins in the unregenerate, or prevailing and tyrannizing corruptions in the regenerate) that God is moſt diſhonoured; theſe are they that men take occaſion from to reproach Religion, eſpecially if they be outward open acts of ſin that are fallen into. Now certainly it is the duty of all, eſpecially of Believers, to keep themſelves from that which may bring diſhonour to God; and therefore will it be an Evidence of the uprightneſs of the heart, becauſe he that really keeps himſelf from his iniquities, doth it from grounds and principles, from a reſpect to God's Glory; he keeps from them as things that do peculiarly diſhonour God, tranſgreſs his holy Law, are committed againſt Chriſt, grieve and quench the Holy Spirit of God: For theſe are the right ſcriptural, ſpiritual grounds and motives of our keeping our ſelves from ſin: Now men's own ſins, diſhonouring God, oppoſing Chriſt, and grieving the Spirit in a more than ordinary manner, to keep from ſome ſins, and not from theſe, would arguea rotten heart.
II. Becauſe for perſons to keep themſelves from their iniquities either reigning or prevailing corruptions, is, one ſpecial act, fruit and effect of true Evangelical Sorrow, and Repentance: Now it is our duty to exerciſe all the acts, and bring forth all the effects and fruits of true Repentance; but without this our Repentance is not truly Evangelical, for there is an effential part and actof it wanting, viz. that of taking an holy revenge on our ſins, and on our ſelves for them, 2 Cor. 7.11. Tea what revenge? This is the only caſe in which revenge is lawful; and here it is commendable, yea our great and neceſſary Duty: This our prevailing corruption, (as you ſaw under the laſt Head) is that by which we have moſt diſhonoured God, moſt wounded and pierced Chriſt, grieved, quenched and vexed the Spirit of God, and hath moſt wounded our own Conſciences, defiled our Souls, and defaced God's Image in them; therefore we ſhould keep our ſelves from theſe our iniquities, that we may take revenge on them, for the wrong they have done to God, and our own Souls; by being the death of thoſe ſins, which have in a more eminent manner, been the cauſe of the Death of Chriſt, and would be the Death of our Souls, if not repented of, pardoned, and ſubdued as to their reigning power; by how much any ſin has been more delightful to us formerly, the more hateful it ſhould be to us for the time to come. What Amnon unjuſtly did by Tamar, we may juſtly do by our beloved ſins. Thus have true Penitents expreſſed their Repentance; ſo did Mary Magdalen when ſhe Waſhed Chriſts Feet with her Tears, to take a revenge on thoſe Eyes of hers, that had been Doors and Windows, Outlets, and Inlets to Luſt and Wantonneſs as to her ſelf, and by Wanton Glances had ſtirred up Luſt in others; and ſhe took a Revenge on thoſe Hairs that had been Nets and Snares to catch Men; when ſhe wiped Chriſts Feet with the Hairs of her Head. Thus Arch-biſhop Cranmer who had ſubſcribed a Recantation, when he was recovered from his Fall, and brought to the Stake, firſt put that Hand into the Flames that had Subſcribed the Recantation.
III. Becauſe to keep your ſelves from your iniquities, will be an Evidence of the power as well as the truth of your Repentance, and of the Work of Gods Sanctifying Spirit and Grace upon your Hearts; therefore we ſhould keep our ſelves from theſe our iniquities: Theſe are the Maſter-ſins, the Lordly-Luſts; we ſhould do by theſe as the King of Syria gave order to his Captains about the King of Iſrael, 1 Kin. 22.31. Fight neither with ſmall nor great ſave only with the King of Iſrael. They were to fight with others, but againſt him chiefly: So we muſt fight againſt every ſin; but we muſt aim our Arrows and Blows moſt peculiarly againſt our King Luſts, to take them Captive, yea to kill and ſlay them: As it would be an Evidence of Falſeneſs and Treachery in Officers and Souldiers in an Army, to ſhoot at the Common Souldiers amongſt their Enemies, but when they ſee Captains or the General, to let them eſcape, and not make a ſhot at them; no leſs will it be a ſign of a falſe, rotten, Hypocritical Heart, to keep from ſome ſins, but not from its ſpecial ſins: But on the other hand it is a ſign of ſincerity, when Men keep themſelves from theſe their moſt predominant ſins, as thoſe that are the greateſt Enemies to God, and their Souls: Yea thus to keep from our ſpecial, moſt prevailing ſins, will be an evidence of the power of Grace in the Heart; as it is an evidence of the power of a Prince, when he is got into the Heart of his Enemies Country, and takes his Forts and Strong-holds, ſo it will be a ſign of the ſtrength of Grace, when you keep from, and ſubdue your formerly beloved, or moſt prevailing corruptions; for theſe are the Strongholds, that Sin, the World, and Satan have in your Hearts; therefore it will be an evidence that the Weapons of your Warfare are mighty through God, when they pull down thoſe Strong-holds, and bring down every high thing into captivity, 2 Cor. 10.4, 5. Theſe your ſpecial ſins are the Strong Man Armed, that keep the Houſe, but now when you keep your ſelves from theſe ſins, it proves Grace to be ſtronger than ſin, when it overcomes theſe ſtrong corruptions.
IV. Another reaſon why we ſhould keep our ſelves from our ſpecial prevailing ſins, and why it will be an evidence of our uprightneſs, ſo to do is, becauſe this will be an evidence of the truth and ſtrength of our love to God and Jeſus Chriſt, when we will deny them nothing, but are ready to pluck out right eyes, cut off right hands, keep and mortifie thoſe ſins which are by nature, by cuſtom, and by their profit or pleaſure as dear to us as thoſe members of body are; and indeed he who is inabled by grace, to part with his moſt beloved or prevailing ſins, will by the ſame grace be inabled to part with his life for God, if called thereunto; for Mens beloved luſts are dearer to them than their lives, yea than their Souls naturally: But if Men do not keep themſelves from their beloved iniquities, they have no true love to God at all; yea, if they do not ſet themſelves with all their might againſt prevailing corruptions, it is a ſign there is little love to God and Jeſus Chriſt.
I now proceed to the Application of this Doctrine; and much that hath been mentioned in the Explication, and Confirmation of the Doctrine, may be helpful to us in, and ſerve inſtead of the Application of it; what hath been already ſaid, ſhewing where men may ſeek for, and find their ſpecial ſins either beloved and reigning luſts, or prevailing iniquities, may be uſeful by way of Direction to help you, to find out what your iniquities are, and what hath been ſpoken in the Application; ſhewing what it is for perſons to keep themſelves from their iniquities, may be helpful to you in Examination, whether you have this mark and evidence of the Uprightneſs of your hearts before God; and what hath been inſiſted on as Reaſons of the Doctrine, may ſerve as Motives to inforce the Exhortation to all of us, to keep our ſelves from our peculiar Iniquities: But I ſhall make however ſome more particular Application, by way of Examination, Exhortation and Direction.
I. Let us make uſe of this Doctrine by may of Examination, to call on all, both my ſelf and others, to examine whether we can evidence that we are upright before the Lord, by this, that we have been inabled to keep our ſelves from our iniquities; for conſider you can have no evidence of ſincerity, if you do not in ſome good meaſure keep your ſelves from your iniquity, at leaſt from the reigning power of it, from every beloved Luſt, and if you do not ſet your ſelves againſt, and uſe your utmoſt endeavours to keep your ſelves from your moſt prevailing tyrannizing Corruptions, that you find by experience you are moſt inclined to, and moſt eaſily and frequently foiled by. To indulge any ſin out of love to it, and when convinced it is a ſin, is the brand of a rotten-hearted Hypocrite, and the certain ſign of a Mans being wholly void of a work of ſaving grace, it argues no grace at all in truth; and to be often foiled by prevailing (tho' they be no reigning) ſins, is an argument of very weak Grace, and that it is at a very low ebb in the Soul. If you keep your ſelves from ſome ſins that you are leſs inclined and have fewer temptations to, from conſtitution, employment, age, condition, or the like, and yet do not keep your ſelves from other ſins, that you are more inclined to, at leaſt if you do not to the utmoſt endeavour ſo to do, you can have no evidence of ſincerity; if, with Saul, you deſtroy the lean Cattle, but ſpare the Fat, and ſpare an Agas, a King Luſt, you are but Hypocrites; if you keep your ſelves only from lean Luſts, that can bring in little or no advantage to you, but even outward hurt, ſuch as will waſte your Eſtates, blaſt your Credit, impair your Health, conſume your Bodies, deſtroy your Lives, or undo your Families, but ſpare fat Luſts, ſuch whereby your gain comes in, which may raiſe you in your Eſtate, or in your eſteem with Men, or are pleaſing and delightful ſins, this is a ſign of an unſound heart; if you allow your ſelves in the ſins that your Callings lay before you Temptations to, Injuſtice, Oppreſſion, Deceit, or any Unlawful Gains, if there be any Delilah you lay in your Boſoms, or lay your heads in the Lap of, your hearts are not upright: But if you regard no iniquity in your heart, would not leave a Hoof behind, ſpare no Agas, has no Delilah, it is a ſign of an upright heart. Examine therefore your ſelves, whether you have kept your ſelves from your iniquity. To keep from the committing ſome ſins that you have no great inclination or temptation to, is no ſign of ſincerity; but to keep your ſelves from the ſins your natural temper, age, &c. leads you to, this will be an evidence of grace. As for inſtance, for an old Man to keep from Wantonneſs, from Acts of Uncleanneſs or Prodigality, this is no ſign of his ſincerity, when poſſibly he thinks or ſpeaks of ſuch ſins with delight; his ſins in ſuch a caſe have rather left him, than he has left his ſins: So it's no ſign of Uprightneſs for the young Man to keep himſelf from Covetouſneſs; but now for the young Man to flee youthful Luſts, Pride, Vanity, Diſobedience to Superiours, Uncleanneſs, Intemperance, Evil Companions, Sins that he hath the moſt ſtrong Temptations to, this is a ſign of Grace: So for the old Man to keep himſelf from Covetouſneſs, Frowardneſs and other Sins of Age, is an evidence of true Grace, yea of ſome ſtrength of it; for the Rich or Proſperous Perſon to keep himſelf from Pride, Security, Truſting in Riches, Honours, Friends, and from making them Fewel for his Luſts: And for the Afflicted Perſon to keep himſelf from Diſcontent or uſing indirect Means to get out of his Straits and Troubles; for the Tradeſman to keep himſelf from Trading Sins, for him that hath great dealings in the World, yet to keep his heart free for God, and for his Worſhip; this will be a ſign of an upright heart, as keeping its ſelf from its own iniquity. You have heard in the Explication of the Doctrine, what it is to keep your ſelves from your iniquities; make uſe of thoſe heads here to try your ſelves by. Do you endeavour to break off the allowed cuſtomary practice of the ſins you are moſt prone to? is the bent of your hearts againſt theſe ſins chiefly, and your wills ſet againſt them? can you truly ſay, you hate them, when you are foiled by any of them? do you mourn and cry out under the ſenſe of them, as Paul, Rom. 7.24. Oh wretched Man that I am! when you have been overtaken with your ſpecial ſin, can you never reſt till you have recovered your ſelves by Confeſſion, Prayer, renewed Act; of Faith and Repentance, ſo that tho' ſometimes you fall into your ſpecial iniquity, yet you keep your ſelf from the reigning power of it, you dare not lye in it, and after particular foils by your iniquity, and your recovery from them, do you give thoſe iniquities of yours a more deadly wound, ſet your ſelves againſt it, endeavour more the mortification of it, watch, and pray, and believe more againſt it, and againſt all occaſions of, and temptations to it, and make uſe of all means God hath appointed to keep you from it? viz. all Ordinances, and Providences for this end; Ordinances, the Word Read, Preached, Meditated, and Conferred on, Sacraments, Faſting, Communion of Saints, your own and others Experiences, and all Providences both of Mercy and Affliction, to keep under ſin, yea this ſin, and keep from it in your hearts and lives; ſo that after your falls you gain more ground againſt it. If it be thus with you, tho' you may too often be foiled by your particular corruptions, yet you do keep your ſelves from your iniquities, ſo far at leaſt as to approve the uprightneſs of your hearts before God: But on the other ſide if you cuſtomarily commit theſe ſins, if you indulge them, and allow your ſelves in the Acting of them, nay if your hearts be not ſet againſt them, ſo that, tho' you leave them, or they leave you, yet you do not loath them, do not grieve when you fall into them; do not act Faith and Repentance, do not watch againſt them, uſe not the means of mortifying them, but run upon the occaſions of them, they are your beloved reigning ſins.
II. Another Uſe I ſhall make of this Doctrine is by way of Exhortation; earneſtly to preſs all, that they would not reſt ſhort of this evidence of Uprightneſs, the keeping themſelves from their iniquities.
In proſecution of which Uſe, I ſhall add both Motives and Directions.
Be exhorted all of you to keep your ſelves from your iniquities, the ſins which by Calling, Conſtitution, Relation, outward Condition, or Spiritual Eſtate, you are moſt prone to, and may moſt properly be called your iniquities. You muſt endeavour to keep your ſelves from all ſins whatſoever, as to the allow'd committing of them, but eſpecially from theſe iniquities. And there are two branches of this Uſe of Exhortation.
1. That you would labour to find out what your ſpecial iniquity is, whether a beloved luſt, a reiging ſin, or a too much prevailing corruption.
2. That having found it out, you would endeavour to caſt it out, and keep your ſelves from it.
I. Be exhorted to make a diligent ſearch to find out what your proper reigning or prevailing ſins are. This Exhortation is rightly grounded on this Doctrine; for if it be your duty to keep your ſelves from your iniquity, then it is certainly your duty to make a diligent ſearch into your own hearts and lives, to find it out, for you can never actively keep your ſelves from it, or by faith, prayer and watchfulneſs ſet againſt it, if you do not firſt ſearch it out. And here all thoſe particulars inſiſted on under that head, in the opening the Doctrine, [Where you are to ſearch for theſe iniquities] are of great uſe, and proper to be returned upon. Look into your Conſtitutions, Callings and all the other particulars mentioned there: But becauſe it is a matter of great concern, I ſhall add other ſigns, to help you in this ſearch I am exhorting you to.
1. That is thy iniquity, thy ſpecial prevailing corruption, yea, if in an unregenerate ſtate, thy beloved reigning luſt, which thou doſt with peculiar frequency commit, and art with peculiar eaſe, drawn into that ſin which through cuſtom is become a ſecond nature; that is this iniquity (which thou muſt keep thy ſelf from) next to original corruption, which is every mans own iniquity, and the root of all other ſins. Sins which Men have accuſtomed themſelves to commit, are moſt properly their iniquities, yea if not grieved for, prayed, believed and watched againſt, they are their reigning ſins: That ſin that finds the door of the heart always open to entertain it, or ready to open at the firſt knock, that ſin, in reſpect of which thy heart is like to Tinder; no ſooner can the ſpark of a temptation, or an occaſion fall upon thee, but thy heart preſently catcheth at, be it Pride, Paſſion, Luſt, Intemperance, Couzenage, love of lewd, looſe Companions, ſo that no ſooner doth a looſe Companion hold up his finger, but thou preſently yieldeſt, this is thy iniquity. That ſin which thou can'ſt deny nothing to, as Sampſon could deny Delilah nothing, but tells her all his heart, tho' it was to his ruine, loſt him his ſtrength, his eyes, and at laſt his life, that is thy Delilah-luſt; that thou can'ſt not deny, tho' it coſt thee thy Eſtate, Name, Relations, Life, yea thy very Soul. It is true, a ſincere Soul may be frequently foiled by inward workings of his Corruptions, and may relapſe into the ſame ſin again and again, and this is his iniquity, his prevailing ſin; but that ſin which thou can'ſt deny nothing to, is more than a bare prevailing ſin, (though that is ill enough) it is a reigning ſin.
2. That is thine iniquity (a beloved luſt in the unregenerate, and a prevailing corruption in the regenerate) that ingroſſeth thy thoughts moſt; that thy thoughts run out upon, and are moſt buſily imployed about, eſpecially in times of retirement, when thou art alone and haſt moſt free opportunity for thinking; if theſe thoughts be allowed, indulged, delight ful ones, and moſt of all if theſe thought and contrivances about accompliſhing the ſin croud in, and be entertained by thee, when thou art at the Worſhip of God, and in holy Duties; ſo that ſin which thou art thinking of, when in thy Calling, when alone in thy Cloſet, or in the Night-ſeaſons, when thou wakeſt, that ſin which lieth down with thee at night, and waketh with the, when thou wakeſt in the night or morning; that is uſually laſt in thy thoughts when thou goeſt to ſleep, and firſt in the morning, and interrupts thee moſt, when thou art, or ſhouldſt be converſant in Duties of Divine Worſhip; that is thy iniquity, elſe thy thoughts would not be ſo much working about and towards it. If they be worldly thoughts that are thus thy conſtant Companions, Worldlineſs is thy Iniquity; if thoughts of thy Pleaſures, Voluptuouſneſs is thy Iniquity; if thoughts of meeting with Tipling, Gaming, Wanton Companions, if luſtful unclean Thoughts, then Intemperance and Luſt is thy Iniquity; if Angry, Wrathful, Envious, Malitious, Revengful Thoughts, then Anger, Envy, Malice, Revenge are thy Iniquities: Yea, if wandring thoughts prevail in Duties, theſe are thy iniquities; if thou doſt indulge ſuch thoughts, allow, delight in them, and roll them in thy mind with pleaſure, as thou wouldſt do a ſweet morſel under thy tongue. Such ſins are thy beloved luſts, and reigning ſias, for Chriſt himſelf hath ſaid. Matth. 16.21. Where the treaſure is, there the heart will be alſo; therefore if thy allowed delightful thoughts are running upon any ſin, that ſin is thy treaſure: And though ſinful thoughts of any of the fore-mentioned kinds, even be they but diſtracting thoughts, if they be not allowed but grieved for and repented of, are not reigning ſins, yet if they very frequently and powerfully carry thee down, they are thy prevailing and tyrannizing corruptions; which if bewail'd, reſiſted, prayed, believed and watched againſt, do not diſprove thy ſincerity, yet they often very much hinder the evidence of it, and therefore muſt be thy continual grief and burden; and thou muſt eſpecially endeavour to keep thy ſelf from theſe ſins as thine Iniquities.
3. That is very likely to be thy iniquity, which thy beſt Friends, thoſe that love thee moſt, and wiſh thee beſt, do moſt tell thee of, warn thee againſt, and reprove thee for; that thou heareſt ofteneſt from theſe about, ſurely thou art more than ordinarily inclined to, elſe thy Friends would not ſo often trouble thee about them. And theſe Friends are of two ſorts, Friends without thee and Friends within thee.
(1.) That ſin which thy beſt friends without thee, do moſt frequently tell thee, and warn thee of, ſuch as faithful Miniſters, eſpecially thy own Paſtors, Godly, faithful Chriſtian Friends, Godly Relations, as Yoke-fellow, Parents, Maſters, any Superiours, yea or Equals, what ſuch notice in thee, and do frequently admoniſh thee of, thou may'ſt conclude that is thy iniquity, a ſin thou art much inclined to: For Love covers a multitude of ſins; in this ſenſe, thou ſhould'ſt ſay to thy ſelf; ſurely this is my iniquity, elſe theſe my Friends who I am ſatisfied love me, and wiſh me well, would not ſo notice it, and reprove me for it.
(2.) Thou haſt a Friend in thy Boſom, Conſcience, this is either the beſt Friend next to God and Chriſt, or if thou deſpiſeſt, affronteſt and provokeſt it, the worſt Enemy thou canſt have in all the World. Would'ſt thou then find out thy iniquity, hearken to the Voice of Conſcience, that is like to be thy iniquity, which thy Conſcience moſt charges upon thee, and moſt ſharply checks thee for, being rightly informed by the Word, of the ſinfulneſs of that which it accuſeth thee of; and alſo giving a true teſtimony as to matter of fact, and thy being guilty of committing ſuch a ſin.
This I add, becauſe if Conſcience be erroneous and miſinformed, or a ſcrupulous Conſcience, that charges that to be a ſin which is not, or if it give a falſe teſtimony as to matter of fact, as in the caſe of doubting, deſponding Souls, or thoſe under clouds of Melancholy, Conſcience may often accuſe them falſly, and its Judgment then cannot ſafely be depended on: But if it be rightly informed as to the thing being a ſin, and true in its teſtimony that thou art greatly guilty of it, and that it is thy ſpecial iniquity, it is what thou ſhould'ſt take great notice of: And eſpecially Conſcience is to be attended to in its accuſations of thee, as to what is more peculiarly thy iniquity, at ſome ſpecial ſeaſons; ſuch as theſe,
(1.) That is thy iniquity, at leaſt too prevalent in thee, which Conſcience rightly and truly moſt accuſeth thee of, and checks thee for, when thou ſireſt under the Miniſtry of the Word; which Conſcience points thee to, when ſin in general is ſpoken againſt; when it turns the edge of reproofs, precepts, threatnings againſt thy particular ſins, and ſaith, thou art the man that theſe reproofs and threatnings belong to, tho' the Miniſter thought not of thee, nor knew any ſpecial concern thou had in them.
(2.) That is like to be thy ſpecial ſin which Conſcience truly charges thee with in the day of adverſity, when under ſome great affliction, in thy Body, Name, Eſtate, Liberty, Relations, when on a ſick Bed, or in ſome eminent danger, obſerve the Voice of Conſcience at ſuch ſeaſons; when it ſaith, this affliction, loſs, croſs, is for ſuch a ſin, for thy ſinning againſt, or with, or not improving of ſuch a Mercy; that which at ſuch a time moſt ſtartles, and affrights thy Soul, comes firſt, or fixes moſt upon thy Thoughts, that is like to be thy ſpecial ſin, which thou ſhould'ſt be more deeply humbled for, and by Faith in Chriſt, Prayer, and Watchfulneſs keep thy ſelf from; ſo in time of Sickneſs, that which is moſt ſet home upon thee by Conſcience, and thou haſt moſt thoughts of reforming, and takeſt up purpoſes and reſolutions moſt againſt it, that looks very like the ſin thou haſt been peculiarly defiled by; for tho' Conſcience may be lulled aſleep in time of Proſperity, Eaſe and Health, yet uſually in times of Affliction, it will ſpeak out, and if it do, it is to be heedfully attended to.
(3.) That is like to be thy iniquity, which Conſcience charges thee with, when either thou apprehendeſt thy ſelf near to Death, or when at any time thou art moſt ſerious in the Thoughts of Death and Judgment, either particular at Death, or general at the Reſurrection. That ſin, which the thoughts of makes thee moſt unwilling to dye, and afraid to look Death in the Face, and make the thoughts of the day of Judgment moſt dreadful, ſo that thou trembleſt to think of appearing at the Tribunal and Judgment-Seat of God, when Conſcience ſays, how canſt thou think of Dying, and of appearing before the Judgment-Seat of Chriſt, whilſt thou continueſt in, or art ſo frequently foiled by ſuch or ſuch a ſin; thoſe ſins are, if not beloved Luſts, yet at leaſt Tyrannizing Corruptions in thee.
(4.) Another ſeaſon wherein thou ſhould'ſt peculiarly attend to the Voice of Conſcience in order to finding out what is thine iniquity, is when thou ſetteſt upon the duty of Self-examination, Prayer, or receiving the Sacrament of the Lords Supper. That ſin, which Conſcience upbraids thee with, ſo that thou doſt, or art ready to queſtion the truth of the Work of Grace on thy Heart, which blots and blurs thy Evidences of Grace, ſo that thou canſt not read them, and hinders thy boldneſs at the Throne of Grace, or is ready to prove an Objection againſt thy coming to the Table of the Lord; ſurely that is thy iniquity, if not a beloved Luſt, yet a prevailing corruption, which thou are too eaſily and too often foiled by, When thou ſetteſt thy ſelf to the duty of Examination before a Sacrament, or on any other occaſion, what ſin is that which Conſcience caſts as a block in thy way, as a flaw in thy evidences, ſo that when thou findeſt ſomething in thee that gives thee ſome hopes, that there is a Work of Grace in thy Heart, then Conſcience flies in thy Face, and ſaith, how can'ſt thou judge thou haſt true Grace, when there is ſtill ſo much Pride, Hypocriſie, Paſſion, Worldlineſs, Luſt, ſo much Deadneſs and Formality in Duties, and thou art ſo often foiled by ſome of theſe Corruptions? So when thou goeſt to ſet upon the Duty of Prayer, what ſin is that which hinders thy boldneſs at the Throne of Grace, concerning which Conſcience is ready to ſay to thee, how can'ſt thou go to God as thy Father, when thou expreſſeſt ſuch an Unichild-like-carriage towards God? ſo that ſin which makes thee afraid to go to the Sacrament, and Conſcience ſtands in thy way and ſays, how dareſt thou approach to God in that high Ordinance, while thou art ſo often foiled by ſuch or ſuch a corruption, that is thine iniquity, which at leaſt too much prevails over thee, if Conſcience do truly charge thee with it. Indeed Conſcience may go too far in ſuch a charge, eſpecially in a weak, doubting, tempted Soul, when it argues the total want of a Work of Saving Grace, becauſe the Soul is frequently overtaken by theſe corruptions, and charges theſe ſins on the Soul as reigning, which are really in it but tyrannizing corruptions; but tho' if they be bewailed, prayed, believed, watched and ſtriven againſt, and when committed, repented of, they are not reigning ſins, and the Soul ought not to conclude it ſelf deſtitute of Saving Grace, yet you may and ought to hearken to the Voice of Conſcience charging you with them, and may conclude that ſuch ſins are your ſpecial ſins, which you are moſt in danger of being defiled by, and therefore it is your duty to uſe the greateſt care and diligence to keep your ſelves from them.
IV. That is very probably thy iniquity, as which thy beſt friends moſt tell thee of, ſo which thy worſt Enemies do moſt upbraid thee with, and do moſt frequently and bitterly charge upon thee, provided the charge be true as to matter of fact; for otherwiſe the Devil and Wicked Men do oft charge the people of God with predominant Hypocriſie, and many other ſins, concerning which through the Grace of God they can ſay, as Pſal. 35.11. They lay to my charge, things that I knew not; but if the charge be true as to matter of fact, that thou art really, and eſpecially, if thou be frequently guilty of the ſin, that thy Enemies accuſe thee of, and do often caſt in thy diſh, tho' it may not be a reigning ſin, yet it is thy iniquity.
(1.) That ſin which the Devil that great Enemy and Accuſer of the Brethren doth truly charge thee with in the hour of temptation; upon account of which he would prove thee to be an Hypocrite, and cauſe thee to call in queſtion thy Intereſt in Chriſt, and whether there be any true work of Grace in thy Heart, that is like to prove thy iniquity, with reference to which he is ready to ſay to thee, can'ſt thou be a Child of God, or doſt thou hope to be ſaved, and yet ſuch ſins ſo oft prevail over thee, ſuppoſe Pride, Paſſion, inward workings of Luſt, and frequent out-breakings of Worldly or Fleſhly Luſts; ſuch coldneſs, deadneſs, and diſtractions in duty; now tho' if theſe be thy burden, and thou would'ſt be rid of them, prayeſt, believeſt, and ſincerely ſtriveſt againſt them, his charge againſt thee, that thou art an Hypocrite, and that theſe are reigning ſins in thee, be falſe, yet that which he makes the ground of this his charge, viz. thy being frequently overcome by ſuch corruptions, being true, thou may, yea thou ſhould'ſt look upon that ſin, as thy iniquity, and ſhould'ſt be humbled for it, and continue, yea increaſe thy Watchfulneſs, Prayer, and Faith, againſt it, as ſuch.
(2.) That ſin which Wicked and Ungodly Men, the Enemies of God's People, and of thee, if thou be truly Godly, I ſay, that ſin which they truly accuſe thee of, as frequently guilty of, and thence take advantage to caſt dirt upon thy Profeſſion and Religion it ſelf, ſaying, Are not theſe Profeſſors Proud, Paſſionate, Worldly, Vain and Airy in their carriage, as well as others? Now if this be truly charged on thee, tho' they may not be beloved Luſts, yet they are thy iniquities: Obſerve therefore what Enemies, Satan and Wicked Men truly lay to your charge, for tho' Enemies be bad and incompetent Judges, yet they may prove right Informers, for an Enemy may diſcover that which a Friend, through partiality, unwillingneſs to diſpleaſe, and blind fond love may not diſcover, what thy Enemy charges thee with; therefore, thou haſt cauſe to ſuſpect is thy iniquity; and if the charge be falſe, yet thou ſhould'ſt make uſe of it to make thee watchful.
V. A fifth Sign of that which is thy iniquity, yea a beloved Luſt, is a deliberate unwillingneſs to have it diſcovered, reproved and ſpoken againſt: When thou art fixedly angry at thoſe that tell thee plainly of it, and reprove thee for it; that is thy iniquity, which thou would'ſt have ſpared and dealt gently with; concerning which, thou wouldſt if thou couldſt and durſt, charge Miniſters, and others, as David did concerning Abſalom, 2 Sam. 18.5. Deal gently with the young man, even Abſalom; ſo deal gently with ſuch a ſin. Thou can'ſt hear other mens ſins ſpoken againſt and reproved, and like it well enough, as the Covetous Man can pleaſedly enough hear Pride and Prodigality ſpoken againſt, and the Proud, Prodigal, Luxurious Man likes well enough to hear Covetouſneſs branded, but when thy Delilah, thy Herodias is reproved, thou art in a rage, thou fretteſt and ſtormeſt; as Herod could hear John Baptiſt gladly, but when he toucheth his Herodias, then he preſently clapt him up in Priſon, and Herodias will have John Baptiſt's Head in a Charger, becauſe he had caſt her ſin in her diſh: So when Chriſt came to reprove the Phariſees Hypocrifie, Self-righteouſneſs, &c. then they hate him, tho' they could well enough hear him confuting the Sadducees, and liked what he ſaid till he came to touch their Diana, their Covetouſneſs, their Hypocriticalneſs, and Phariſaical Righreouſneſs; this was an Evidence, theſe were their beloved Luſts, their reigning ſins: So when Stephen in his excellent defence of himſelf before the Scribes, Phariſees, and Elders, came to charge their particular ſin upon them, Acts 7.51, 52. and ſays, You ſtiff-necked and uncircumciſed in heart and ears, ye always reſiſt the Holy Ghoſt, and chargeth them with being the Betrayers and Murderers of Chriſt, which were their greateſt and moſt reigning ſins; then it is ſaid, they were cut to the heart, and gnaſhed on him with their teeth; they could hear him a great while patiently, but when he came to touch their Copy-hold, then they with a bruitiſh fury run upon him, and cry, away with him, ſtone him: It was a ſign in all the forementioned caſes, that the ſins that they could not bear to have reproved, or roughly dealt with, were their iniquities, even beloved Luſts: Only I add, that I may not condemn the Generation of the Righteous, That this unwillingneſs to be reproved, and and anger at Reprovers, which proves the ſin thou art reproved for, to be thy beloved ſin, is a deliberate, allowed, and fixed diſpleaſure againſt reprovers and reproof; for it muſt be granted that even a good Man, whoſe Heart is upright in the main, may upon ſurprize, in the height of Temptation, and in the Heat of Paſſion, when reproved on a ſudden, juſt upon the commiſſion of a ſin, be angry at reproof, and him that gives it, as it was with Aſa, 2 Chron. 16.10. yet it is ſaid, 1 Kin. 15.14. That his heart was perfect with the Lord all his days. But when the ſincere Believer recovers himſelf, he can with David, bleſs God, for any means, tho' moſt ſharp reproof, that keeps him from ſin, or recovers him after falls into ſin, 1 Sam. 25.32, 33. Pſal. 141.5. but if thou haſt a fixed, abiding diſpleaſure againſt Reprovers, it is a ſign of an unſound heart; and if there be any ſin that thou doſt not care to have reproved, and art angry, though but in preſent paſſion at the Reprover, it is a ſign that ſin hath too great an hank upon thee.
VI. Another Sign, by which a Perſon may know which is his peculiar iniquity, yea beloved luſt, is this; That is thy Maſter-ſin, thy reigning corruption that makes all other ſins ſtoop and lacquay to it, and ſubſerve as means to feed and maintain it. As Waters run and empty themſelves into the Sea, ſo do other ſins into this thy iniquity. Thus the Covetous Man is guilty of many other ſins, he pincheth as to laying out any thing to pious or charitable uſes, yea as to conveniences as to himſelf or his Relations, he buries himſelf in worldly buſineſs, neglecting publick, family, ſecret duties, his own Soul, and the Souls under his charge; he oft overreacheth thoſe he deals with, he oppreſſeth the poor and the like; and all this is to ſatisfie his luſt of covetouſneſs, and love of Money; this is a ſign Covetouſneſs is his reigning ſin; thus the Voluptuous, Luxurious Perſon, he may be guilty of many other ſins of profane neglecting of Holy Duties; miſ-ſpending Time, and Eſtate, conſuming his Body; yea, he may be guilty of Coverouſneſs, Deceiving and Oppreſſing Tenants or others, but all is to feed his Voluptuouſneſs: So the Proud and Ambitious Man, may be guilty of Timeſerving, Sinful Compliance, of Fawning, Flattering Men in their Sins, neglecting Duties, and of Injuſtice, Covetouſneſs, Falſeneſs, Treachery, Carnal Policy, and that even in Religion; and all this to feed and maintain Pride of Life, Pride in Apparel or way of Living, and to gratifie his Ambition, and Luſt of being great in the World; That ſin which (as the greater Fiſh) devours the leſſer, thou may'ſt conclude is thy iniquity, thy reigning ſin, ſo far as thou alloweſt thy ſelf in it.
VII. That is certainly thy iniquity, yea thy reigning ſin, which not only all thy other Sins, but alſo all thy Duties are made ſubſervient to; and all that Religion thou profeſſeſt and ſeemeſt to have, be it little or much, is made a Stalking-horſe to, and a meer ſtep or ſtirrop to get to the Satiſfaction of. Thus it was in the caſe of Jehu, his Maſter-ſin was Ambition and Carnal Policy; his great deſign was ſettling himſelf in the Kingdom; and he made not only his ſins in keeping up the Calves at Dan and Bethel ſubſervient to this, but alſo his Zeal in executing the Judgments God had threatned againſt the Houſe of Ahab, and had commanded him to execute, 2 Kings 9.7. and his Zeal in putting down the Worſhip of Baal, and pulling down the Houſe, and ſlaying the Prieſts of Baal; all this was to ſerve his Ambition and Carnal Policy; for he would go no further in Reformation, than would, as he thought, conſiſt with his worldly intereſt; and therefore he ſtill kept up the Worſhip of the Calves. Thus alſo it was with the Scribes and Phariſees; their reigning ſins were Pride, Ambition, Vain Glory, Covetouſneſs and Hypocriſie, and they made all their Religion to ſerve and lacquay to theſe Luſts of theirs; they Faſted, gave Alms, Prayed, but it was to be ſeen of: Men; they made long Prayers to cover and gratifie their Covetouſneſs, that they might devour Widows Houſes. Thus Polititians in Religion, all their Religion is cut out, and ſquared by Carnal Policy; their very conſcience is a carnally Politick one, guided by Rules of Policy, not Piety: If therefore thou makeſt thy Religion a Cloak and Cover for any ſins, for Covetouſneſs, Deceit, Injuſtice, or any other, tho' but ſecret ſins, thoſe ſins are thy iniquities, thy reigning ſins.
VIII. That is thy iniquity, thy reigning ſin, that proves too hard for all means of Mortification, for all Ordinances, Providences, Councils, Admonitions, Exhortations and Intreaties of Friends and Relations: yea for all Reſolutions, Purpoſes, Promiſes; This is thy iniquity; between thy heart and which, there is ſuch a League that thou wilt by no means part with it, but wilt keep it, and gratifie it, whatever it coſts thee: that way which thou thus chooſeſt is thy own way, Iſa. 66.3. They have choſen their own ways; their Soul delights in their Abominations. I grant, there may be ſuch ſins, even in the regenerate upright Man, as may be ſo far too hard for all Ordinances and Providences, Admonitions, Purpoſes, Promiſes, as that they may be frequently foiled by them, as raſh Anger, unruly Paſſions, the inward ſtirrings of Corruption, and yet not be reigning ſins, ſo long as the Soul doth not chooſe them, but the bent of the heart is againſt them, he mourns for them, prays and believes, and ſtrives againſt them: But now if there be any ſin that thou alloweſt thy ſelf in, notwithſtanding all Commands, Promiſes, Threatnings thou meeteſt with in the Written and Preached Word, and notwithſtanding thou heareſt it often Reproved, by Miniſters, Parents, other Superiours, or Chriſtian Friends; that ſin, whether of Omiſſion or Commiſſion, is thy iniquity, a reigning ſin: and that ſin which hath been too hard for all Providences, for all the Mercies which God hath beſtowed upon thee, and have an Heart-melting, and Purifying, and Sin-killing tendency; and too hard for all Afflictions outward or inward, thou haſt been exerciſed with, and for all the Judgments of God, thou haſt ſeen upon others, or felt the ſmart of upon thy ſelf, in thy body by Sickneſs or Painful Diſtempers, in thy Name, or Eſtate, or Family: and tho' thou haſt had Convictions, Gripes and Checks of Conſcience, Fears and Terrours, and thereupon haſt taken up Purpoſes and Reſolutions, and made Promiſes of Reformation, of breaking off ſuch Sins, or ſetting upon ſuch Duties, as thou haſt felt the ſmart of the Commiſſion or Omiſſion of. That ſin which no intreaties of the neareſt tendereſt Relations will prevail on thee, to forſake or be willing to part with, that is thy iniquity; that ſin which thou wilt venture the loſs of all, even the deareſt and moſt precious Things, thy Body and all the Comforts of thy Life, yea thy Soul and Favour of God, the loſs of Heaven, and wilt venture upon the torments of Hell, rather than forſake it; So that tho' it waſte thy Eſtate, blaſt thy Credit, undo thy Family, weaken and conſume thy Body, yea, damn thy Soul, yet thou wilt not leave it. That is thy reigning iniquity, be it Laciviouſneſs, or Drunkenneſs, or but ſpending time with looſe, tipling, gaming or wanton Companions.
IX. That is thy iniquity, O Soul, which thou wilt not part with, upon any the moſt Advantagious, Honourable Terms, and Offers that God makes to thee in the Goſpel: That ſin which breaks the match between thy Soul and Chriſt even when it ſeems to be near making up, and thou haſt ſome inclinations to conſent to this bleſſed match; that ſin which thou wilt not part with, no not for Chriſt the Saviour. Tho' God offer thee in the Goſpel, Pardon and Peace, Grace and Glory, Chriſt and all his Benefits, and Chriſt offers himſelf, and thou may'ſt have him and all his Riches, if thou wilt but come to Chriſt, and to God through him, and be willing to leave thy ſins, and come off of thy own Righteouſneſs, and yet thou wilt not leave thy ſins, thy Tipling, Looſe, Wanton, Gaming, Proſane Companions, thy fleſhly Luſts, or thy Wordly-Mindedneſs, thy unjuſt deceitful ways of Gain, or thy reſting in thy own Righteouſneſs, or any thing ſhort of Chriſt: Theſe are certainly thy beloved Luſts: And that ſin, O Soul, which breaks the Match between Thee and Chriſt, that is thy ſin with a Witneſs: When thou haſt ſome inclinations to embrace Chriſt, and art willing to forſake many ſins, but there is ſome ſin or ſins that thou canſt not bring thy Heart to be willing to part with, but art ready to ſay of it as Lot of Zoar, Gea. 19.20. or as Naaman of his bowing in the Houſe of Rimmon, 2 Kings 5.18. there is ſome ſecret ſin thou would'ſt have ſpared, ſome pleaſing, profitable corruption, ſome cloſe way of Luſt, Deceit, &c. ſo that if thou could'ſt have Chriſt and thy Sin too, thou would'ſt have him, but not elſe; thus Judas's Covetouſneſs cauſed him to ſell Chriſt his Lord and Maſter; the Young Mans love of the World cauſed him to go away from Chriſt ſorrowful. Herod did ſeveral things, but would not part with his Herodias. Theſe were their iniquities.
X. Laſtly, That is thy iniquity, if not certainly thy reigning ſin, yet thy too prevailing corruption, which moſt frequently and impetuouſly ſets upon thee, before, in, and after thy converſing with God's Ordinances, and Holy Duties, either to keep thee from them, or indiſpoſe thee for them, or croud in upon thee, and interrupt thy communion with God in them, or after Duties to rob thee of the benefit of them; it ſpeaks that thy Heart and that Sin, are too well acquainted, that it finds too kind entertainment with thee, that it dares be ſo bold and impudent as ordinarily to ſet upon thee, when thou art more immediately in the preſence of God in Holy Duties. Satan will be ſure at ſuch ſeaſons to ſtir up ſuch Luſts in thy Heart, as are pleaſing and are likely to find moſt eaſie acceſs, and beſt entertainment, as poſſibly, Worldly and Vain Thoughts before and in Duties, Drowſineſs, Sleepineſs, Deadneſs and Dulneſs of Heart and Affections: I ſay, the ſins that moſt peſter thee on Lords days, or other times of either ordinary or extraordinary Duties: And ſo the ſins that ſet on thee after Duties, after the Word Read or Heard, after Prayer and Receiving the Lords Supper, and after Sabbaths, be it Pride, Security, laying down the Soul's Watch, unruly Paſſions, Worldlineſs, &c. theſe are thy iniquities, which thou muſt keep thy ſelf from; beware of the Devil, and the ſin of thy own Heart on Monday Mornings, and after Hearing, Praying, Faſting, and Sacraments.
And thus I have finiſhed this Branch of Exhortation, to find out what your ſpecial reigning ſins or moſt prevailing corruptions are, and have largely laid down ſigns and marks, whereby you may know which are they: Yet before I leave it, I ſhall endeavour to anſwer one Queſtion or Caſe of Conſcience, and therein ſhew the difference between a beloved Luſt, a reigning Sin in an Unregenerate Man, and a tyrannizing prevailing Corruption in a Godly Perſon; for ſome doubting Chriſtian may ſay, I am afraid ſuch and ſuch ſins, that I am ſo often maſtered by, ſuch as Paſſions, inward workings of corruptions, &c. are reigning ſins in me, and inconſiſtent with Uprightneſs of Heart; now how ſhall I know, whether they be ſo or no? Now for anſwer to this doubt, tho' much has been ſpoken under the Heads already laid down, yet I ſhall add ſomewhat further, though but briefly.
I. One difference between a beloved Luſt or reigning Sin, that is inconſiſtent with Uprightneſs, and prevailing Corruptions that yet are conſiſtent with Uprightneſs, is this. That is a beloved Luſt, a reigning Sin, which is indulged, and that the Soul makes Proviſion for, that a Man caters for, and caſts about how to provide that which may feed and maintain it, Rom. 13.14. Make no proviſion for the fleſh to fulfil the Luſts thereof, to gratifie and ſatisfie its Appetite, to pamper the Fleſh. It is a beloved Friend that you make ſpecial proviſion for, and caſt about how you may beſt entertain: Therefore if you ſet your Thoughts on work to find out a commodious way to commit ſuch a ſin, to meet with looſe, tipling Companions, or run upon the occaſions of ſin (what you have found to be ſo) and into that company which you have found drawing you into ſin; it is a ſign that is a beloved Luſt; When ſin doth not ſo much overtake thee, as thou followeſt hard after, and overtakeſt ſin; even leſſer ſins in this caſe may be reigning ſins: If thou ſetteſt thy ſelf to Sleep at Divine Worſhip, or thou welcomeſt and kindly entertaineſt Vain, Worldly, Proud, Luſtful, or any other ſinful Thoughts, eſpecially in the time of duty; theſe are reigning ſins. But on the other hand, tho' ſinful Thoughts break in upon thee, or thou doſt commit ſome outward acts of ſin, if (as Gal. 6.1.) thou be overtaken with a fault, but doſt not make proviſion for the Fleſh, but endeavoureſt to cut off all proviſions from it, flieſt from all occaſions of it, uſeſt all means to cut Sin and the Fleſh ſhort, and keep them under, if Drowſineſs in Holy Duties ſeize on thee, and thou endeavoureſt to ſhake it off: Vain Wandring Thoughts in Worſhip, or any ſinful Thoughts at other times impetuouſly break in, and thou endeavoureſt to expel them; in this caſe they are not beloved ſins, nor reigning corruptions; tho' they are ſuch prevailing corruptions, as are very much thy ſpecial ſins, which it is thy duty to be humbled for, and by Faith, Prayer, Watchfulneſs, and moſt vigorous endeavours to keep thy ſelf from.
II. Another difference between a beloved Luſt, a reigning Sin in the Unregenerate and Infincere, and a tyrannizing Corruption in the Regenerate and Upright is this. That is a reigning ſin in any, which is ſuffered to have quiet and peaceable poſſeſſion in the Heart, that a perſon is unwilling to have diſquieted, or himſelf diſturbed in the committing of; the ſin which is not reſiſted, that thou doſt not Believe, Pray and Watch againſt; and when thou haſt fallen into it, doſt not endeavour ſpeedily to recover thy ſelf out of, by acts of Faith and Repentance, and by earneſt Prayer, Endeavours, and Watchfulneſs againſt it for the time to come. A clean beaſt may fall into the Mire, but gets out of it again as ſoon as ever it can; it is a Swine that lies, and loves to wallow in the Mire: And thou art no better than a filthy Swine, if thou loveſt to wallow in the Mire of thy Luſts, and not get out of it: But now that is not a reigning ſin in thee, tho' it do too oft prevail over thee, which thou grieveſt for, mourneſt under, and wilt not ſuffer to be quiet in thy Soul, but reſolveſt it ſhall not ever have a quiet day, no nor hour in thee: If thou reſiſteſt it by the Weapons of thy Spiritual Warfare, Prayeſt, and improveſt Chriſt againſt it, and when thou art overtaken with it, art not at reſt, till thou reneweſt thy Faith and Repentance, and lookeſt up to Chriſt for ſtrength againſt, as well as the Pardon of it: If it be thus with thee, thy iniquity is not a reigning ſin, for he is a cleanly perſon, who tho' he fall into the Dirt, cannot reſt till he get out of it, and be cleanſed again.
III. That is a beloved Luſt, that thou art unwilling to have diſcovered; art deliberately angry at any perſon or thing that ſtands in thy way, or would hinder thee from committing of it, art angry at the Word, when that meets with thy Sin. But on the other hand, if thou art glad to have thy ſin diſcovered and reproved, and when the Wordcomes cloſeſt to it, can'ſt ſay as Pſal. 141.5 it is a kindneſs, and as an excellent oil, in my eſtimation; can'ſt bleſs God for any thing that hinders thee from committing it, as David, 1 Sam. 25.32, 33. David bleſſed God, yea Abigail as an inſtrument for preventing his ſhedding of Blood. If thou can'ſt bleſs God for Affliction, when it keeps thee from ſin, as David again, Pſ. 119.67, 71, 75. then it is no reigning ſin.
II. A ſecond Branch of the Exhortation bottomed on this Doctrine is, That having firſt found out which is your ſpecial iniquity (which I have largely inſiſted on, and is the firſt ſtep to keeping your ſelves from your iniquity) then endeavour to caſt it out of your Hearts and Lives. You muſt indeed endeavour to keep your ſelves from every ſin, ſo as not to allow your ſelves in any: But you muſt above all keep your ſelves from, Believe, Pray and Watch againſt thoſe ſins, that you find your Hearts moſt ſtrongly inclined to, and you are moſt frequently overcome by. All therefore that I ſhall further do, ſhall be to lay down ſome Motives to ſtir you up to, and ſome directions to help and guide you in, the performance of this duty of keeping your ſelves from your Iniquity. Motives.
1. Conſider, This thy iniquity, if it be a reigning ſin, it is at preſent, and (till thou be convinced of the evil of it, and made willing to part with it, to have it Killed and Crucified) is like to be, the great bar and hindrance of thy ſound Converſion; this is the ſtumbling-block of your iniquity, that which breaks the match between your Souls and Chriſt, and will hinder your profiting by the Word, Prayer, or any other Duty and Ordinance. If there be in thee any darling Delilah. Luſt, that thou layeſt in thy Boſom, it will hinder thee from cloſing with Chriſt till God break the League between thee and it: And when ever the Spirit of God works upon the Heart of a Sinner, in order to ſound Converſion, he ſets home this ſin upon the Conſcience, and that to purpoſe, and lets the Soul ſee the peculiar odious nature of it; God lays Gall and Wormwood on this pleaſing breaſt, to wean the Heart from ever tampering with it allowedly and deliberately more, and when once the Heart is brought to be willing to part with this ſin, and to have it Crucified, it will be an Evidence, that a good work is begun, yea in ſome good degree carried on in the Soul: But ſo long as any beloved Luſt reigns in thee, thou art far from Converſion, and conſequently from Salvation; for this is the Arch-Rebel againſt Chriſt, which muſt be brought down and ſlain before the face of Chriſt, if ever thou be converted here, or ſaved hereafter.
II. Oh keep your ſelves from your iniquity, for conſider, if it be a reigning ſin, this iniquity of all others will be a Worm at the Root of your Profeſſion, of all your Gifts, Duties, and Performances, and Eat out the Heart of them, will hinder you from all truly Sanctifying and Saving Profit by them; tho' you by means of your Knowledge and profeſſed Experience, and outwardly blameleſs Converſation, be duly admitted to Ordinances on the Miniſters part, yet it will hinder you from all Real, Spiritual Communion with God in them, and true Scriptural Comfort from them.
Know it, whatever Profeſſion of Religion you make, tho' never ſo high, whatever Gifts you are indowed with, or Duties you may perform, could you, if a Miniſter Preach never ſo well, if a private Chriſtian Pray moſt inlargedly, and to appearance, moſt Affectionately, Confer and Speak with the Tongue of Men and Angels; yet if there be any beloved Luſt, that you are not willing to forſake, and have mortified, you will be but as ſounding Braſs and a Tinkling Cymbal; this ſin, as was ſaid before, will be a Worm at the root of all you do in Religion, it will be a flaw in your Profeſſion, and in what you look upon as an Evidence of Grace.
Judas could Preach, Pray, and work Miracles no leſs than the other Apoſtles, but Covetouſneſs was his beloved Luſt, this lay at the bottom and ſpoiled all, ſo that he loſt all his Labour, yea his Life and Soul into the ſad Bargain; and ſo wilt thou, O Soul, if either Covetouſneſs, Uncleanneſs, Drunkenneſs, Pride, Injuſtice, or any other ſin whatſoever, be beloved by thee, or rule in thee. Theſe thy iniquities will choak the Good Seed of the Word, and render it unfruitful, ſo that it will bring no fruit to perfection; they will ſet on thee in Prayer, and render all thy Prayers ineffectual. Oh, let this conſideration excite you to endeavour to your utmoſt to keep your ſelves from your iniquity, from harbouring any beloved Luſt, as you would get good by any Duty, or Ordinance of God.
Yea and you who are Believers, and Upright in the main, let this conſideration excite, and prevail with you to put forth your moſt vigorous endeavours to keep your ſelves from your iniquities, which tho' not beloved Luſts, yet are too prevailing Corruptions in you; even theſe, tho' they may be leſſer ſins comparatively, and not ſo open and ſcandalous, viz. too much Worldlineſs, Pride, Paſſion, neglect of ſome Duties, or Formality in thoſe you do perform, even Drowſineſs, Wandrings in Duty, inward workings of Corruption, if you are often foiled by them, tho' if you Repent of them, and ſtrive againſt them, they are not flaws in your Titles, yet they will be blots and blurs in your Evidences, that you will have much to do to read them; they will much hinder and interrupt your Communion with God in Holy Duties, and the ſettled Peace and Comfort of your Souls; they will hinder you from getting that good by Ordinances, the Word, Prayer, Sacraments and Communion of Saints, that you might do; they will hinder your boldneſs at the Throne of Grace, and cauſe you to drive heavily in Heavens-way; therefore Chriſtians, as you would keep your Evidences clear, have Communion with God, and profit by Duties, keep your ſelves from your Iniquities, your too frequently prevailing Corruptions.
III. To ſtir you up to keep your ſelves from your Iniquity, from harbouring any one indulged, beloved, reigning ſin; conſider that this your beloved Luſt, is very likely to prove a Root of Apoſtaſie to you; it is this that cauſes ſo many Profeſſors to prove Apoſtates at laſt. Any one reigning ſin is like a Leak in a Ship, which if it be not ſtopt, or the Water pumped out, will certainly at laſt ſink the Ship; ſo will any one ſin whatſoever, that is not Repented of and Mortified, but indulged; this will indanger your falling off, and falling away after your moſt ſpecious profeſſion, and performances; this is the ſtumbling-block of your iniquity, either your Religion will cauſe you to leave your beloved Luſts, or they will be likely to make you leave your Religion and Duties, when your Luſts and theſe come in competition.
Judas held on a great way, and for a conſiderable time with the reſt of the Apoſtles, but at laſt his Covetouſneſs, which was his beloved Luſt, betrayed him, and cauſed him to betray his and our Lord and Maſter: Therefore keep your ſelves from your Iniquities, leſt you prove Judas's. And you that are Upright in the main, keep your ſelves from your too much and too frequently prevailing Corruptions, for theſe, tho' through Grace they ſhall not cauſe total Apoſtaſie, yet they may cauſe, and you are in danger by them to be brought into, great decays of Grace.
IV. Keep your ſelves from your Iniquity, your beloved reigning ſin, or ſins; you that are yet in your Unconverted ſtate, keep your ſelves from your moſt pleaſing and profitable ſins, for theſe are the ſins, which if not Repented of, will moſt torment your Souls in Hell for ever: The Worm of Conſcience will moſt gnaw upon your Souls to all Eternity, in the remembrance of theſe ſins: By how much any ſin has afforded more carnal pleaſure or profit to you in the committing of it, ſo much it will cauſe your greater torment in your Conſciences, here if they come to be awakened in time, or elſe for ever in Hell, Rev. 18.7. how much ſhe hath lived deliciouſly, ſo much torment and ſorrow give her. God will proportion and meaſure out your torments hereafter according to the meaſure of Delight you have taken in your ſins, or the Worldly Profit and Advantage you have got by them; you who have taken pleaſure in Uncleanneſs, Drunkenneſs, Tipling, Miſpending your time among Unclean, Drinking, Gaming, Sabbath-profaning, Atheiſtical Scoffing, or any Looſe Companions, theſe and ſuch like ſins, and ſuch Companions will add to your Torments in Hell: They that were Unclean, Drunk and Jovially roared together here, ſhall burn and roar together out of extremity of Torment hereafter. Conſcience will ſay to thee, as Abraham in the Parable to the Rich Man, Luk. 16.25. Thou in thy life-time received'ſt thy good things, but now thou art tormented: Therefore keep your ſelves from your Iniquity, indulge and he inſlaved to it no longer, your formerly beloved reigning ſins, ſo as to obey them in the Luſts thereof. And you that are Upright and True Believers, do you keep your ſelves from your moſt prevailing, tyrannizing corruptions, for tho' upon your renewing your Faith and Repentance, they ſhall not torment you in Hell, yet they are like to cauſe the greateſt Wounds and Gaſhes in your Conſciences here.
V. Keep your ſelves from your Iniquity, for conſider, if you do not thus, but there be any beloved Luſt, and reigning Sin harboured in your Hearts, and allowed of in your Converſations, you have cauſe to fear that ſuch a Luſt, which you will not forſake, will provoke God judicially to give you up to that Luſt, yea to many other ſins, the moſt vile Affections; to withdraw his reſtraining Grace, and give you up to your own Hearts Luſts, to the full ſwing of your Corruptions; and this is the moſt dreadful judgment a perſon can be given up to on this ſide Hell, Rom. 1.24, 26, 28. 2 Theſ. 2.10, 11, 12. Them that had pleaſure in Unrighteouſneſs, God gave them up to ſtrong deluſions: And you that are in the main Upright, keep your ſelves from your Iniquities, which tho' they be not beloved Luſts, yet too often prevail over you, and are too much connived at, theſe may provoke God to leave you for a time to many ſore and ſad falls.
VI. Keep your ſelves from your iniquities, from every beloved luſt, and reigning ſin all of you who are yet unconverted; and you who are converted, and are Believers, keep your ſelves from your ſpecial Sins; thoſe you are moſt prone too, and moſt frequently foiled by; for conſider, theſe are the ſins by which God is moſt diſhonoured by you: Yea and your ſpecial Sins, that are Profeſſors, yea true Believers, theſe are the ſins that the men of the World will take occaſion from, to reproach Religion. If you are foiled by Pride, or too much eagerneſs after the World, if you be guilty but of leſſer Acts of Injuſtice or Intemperance, if you be of too airy Spirits, if you be often foiled by unruly Paſſions, raſh Anger and fierce Expreſſions; for theſe things wicked men will reproach your Profeſſion, and Religion it ſelf, and ſo greatly diſhonour God; they will be ready to ſay, theſe are your Profeſſors; they can be Proud, Covetous, Airy and Paſſionate, as well as their Neighbours; and though theſe be not allowed ſins in you, but coſt you ſtrong cries and tears afterwards: Yet wicked Men do not or will not ſee this; they ſee your falls, but they ſee not the inward Pangs of grief and godly ſorrow you feel for theſe; the ſore conflicts and ſtruglings you feel in ſecret, on account of theſe ſins after you have fallen into them; and ſo reproach you and Religion for them, counting that but a pretence, and you Hipocrites, which though it be their great ſin ſo to do, yet it is your great Duty to watch, pray, believe and ſtrive againſt theſe ſins, and for the mortification of them, that you may cut off ſuch occaſions of wicked Mens diſhonouring God, and reproaching Religion.
VII. Another Motive, which particularly concerns you who are ſincere Believers, and ſhould ſtir you up to keep your ſelves from your own iniquities, thoſe which you do ofteneſt fall into, and though not reigning ſins, yet are very domineering corruptions in you, is this, conſider, theſe your iniquities, are the ſins which of all other, will moſt weaken your graces, hinder the exerciſe of them, and growth in them, yea impure them, and cauſe decays in them; and theſe do and will moſt hinder your Spiritual comfort and joy in God. Theſe, I ſay, will greatly weaken, the Graces of Gods Spirit in your hearts, and obſtruct the actings of them, and your ſteady even walking with with God. Falls, you know, wound and weaken perſons, cauſe ſore Bruiſes, and often haulting and lameneſs: So frequent falls into your ſpecial ſins, will cauſe weakneſs in your Souls, in your Graces, and your Spiritual Limbs, and cauſe you that you cannot act ſo ſteadily and vigorouſly in the exerciſe of Grace, and Performance of Duties, but to halt, go lamely, and drive heavily in the ways of God. Theſe your iniquities, if you do not keep your ſelves from them, will hinder your growth and progreſs in Grace and Holineſs. Theſe are like Suckers in Trees that draw the Juice and Sap from the Root to themſelves; as falls in Childhood hinder growth often times, ſo that ſuch prove but dwarfs all their days: So frequent falls into theſe your iniquities, though comparatively but leſſer ſins, yet they may cauſe you to prove but dwarfs in Chriſtianity. Yea theſe your ſpecial iniquities, if you do not keep your ſelves from them, will greatly impair Grace, cauſe decays and great back ſlidings; the prevailing of theſe corruptions will keep Grace at a great under in the Soul; and theſe are the ſins, which, though through Grace they ſhall not ruine your Souls; yet they are like greatly to hinder your comfort and cauſe God to withdraw and hide his face, theſe are the great make-Bates between your Souls and God: do not you find and feel this by ſad experience? and how can it be otherwiſe? for it is by theſe iniquities that you do moſt grieve the Spirit, and while you do ſo, how can you expect that he ſhould ſeal and comfort you, and not rather grieve and wound your Souls, and write bitter things againſt you? Therefore keep your ſelves from theſe your iniquities, as thoſe which are your greateſt Enemies, and would rob you both of Grace and Peace, quickening and comfort.
VIII. The laſt thing I ſhall mention to ſtir you up to keep your ſelves from your Iniquity, whether it be a reigning ſin in the Unregenerate, or a tyrannizing one in the Regenerate, is this, conſider, that it is this iniquity, or this kind of iniquities that will imbitter affliction to you, when you lye under it, and render Death and the Thoughts of it moſt unwelcome, yea dreadful to you. It is the guilt and prevalency of this ſin above all others, that will put a Sting into Afflictions and into Death, and the Thoughts of it. This adds weight to the burden of Affliction, and makes it much more inſupportable than otherwiſe it would be when Conſcience ſhall upbraid thee, that this or that Affliction is the Puniſhment of ſuch a ſin that thou haſt indulged and cheriſhed in thy boſom, or at leaſt too much connived at. If you keep not your ſelves from theſe your peculiar ſins, you will not be able to entertain your Afflictions patiently, and much leſs will you be able to bear them chearfully, as it becomes you to do: Nor will you be able to bear the Thoughts of Death comfortably, or indeed without dread and terror upon your Spirits, while you remain under the guilt and power of theſe your iniquities, tho' it ſhould be only the tyrannizing and not the reigning power of them: As therefore you would bear Afflictions, and entertain Death and the Thoughts of it comfortably, labour after this proof of your ſincerity, that you keep your ſelves from your iniquity.
And now having diſpatched the Motives to excite you to look diligently to this great Duty, and great Evidence of ſincerity, I proceed to cloſe all with a few Particulars, to direct you to the Ways and Means of God's appointing in his Word, whereby you may be inabled through Grace to keep your ſelves from your iniquity.