The Anatomy of Secret Sins, Chapter 1
CHAP. I.
Doct. IT is the deſire of an holy perſon to be cleanſed, not only from publick, but alſo from private and ſecret It is the deſire of a holy perſon to be cleanſed from ſecret faults.ſinnes, Rom. 7. 24. O wretched man (ſaith Paul) who ſhall deliver me? Why, O bleſſed Apoſtle! what is it that holds thee? what is it that moleſts thee? thy life, thou ſayeſt, was unblamable before thy converſion, and ſince thy converſion, Phil 3. Thou haſt exerciſed thy ſelf to have a conſcience void of offence, toward God and toward men, Acts 24. 16. And yet thou crieſt out, O wretched man, and yet thou complaineſt, who ſhall deliver me? Verily brethren, it was not ſin abroad, but at home, it was not ſin without, but (at this time) ſin within, it was not Pauls ſinning with man, but Pauls ſinning within Paul, O that Law of his members, warring (ſecretly within him) againſt the Law of his minde, This, this made that holy man ſo to cry out, ſo to complaine: As Rebekah was weary of her life, not as we read for any forraine diſquietments, but becauſe of domeſtique troubles, the daughters of Heth within the houſe, made her weary of her life: ſo the private and ſecret birth of corruption within Paul, the workings of that, that was the cauſe of his trouble, that was the ground of his exclamation and deſires, who ſhall deliver me? I remember that the ſame Paul adviſeth the Epheſians as to put of the former Converſation, ſo to put on the renewed ſpirit of the minde, Epheſ. 4. 22, 23. intimating that there are ſinnes which are lurking within, as well as ſins walking without; and that true Chriſtians muſt not only ſweep the doore, but waſh the Chamber, my meaning is not onelyonly come off from ſins which lie open in the Converſation, but alſo labour to be cleanſed from ſinnes and ſinning, which remaine ſecret, and hidden in the Spirit and inward diſpoſition.
Now for the beneficial diſcovery of this aſſertion, let us enquire four things.
1. In what reſpects ſins are called ſecret?
2. What it is to be cleanſed?
3. Why we are to deſire a cleanſing from them?
4. What of all this to us?
SECT. I.
1. IN what reſpect ſinnes are called ſecret? for the reſolution In what reſpect ſins are called ſecret.of this know, that ſinne hath a double reference.
Either to God, and ſo really no ſin, nor manner of ſinning Not to God.is ſecret, Can any hide himſelf in ſecret places, that I ſhall not ſee him? ſaith the Lord, do not I fill heaven and earth, ſaith the Lord, Jer. 23. 24. it is true, that wicked men with an Atheiſtical folly imagine to hide themſelves, and their ſinful wayes from God, they ſeek deep to hide their Councel from the Lord, and their works are in the dark, and they ſay, who ſeeth us, and who knoweth us, Iſa. 29. 15. But really it is not ſo, though the cloud may ſomewhat eclipſe the light of the Sun, and though the dark night may ſhut it forth altogether, yet there ſtands no cloud, nor curtain, nor moment of darkneſſe or ſecrecy 'twixt the eyes of God and the wayes of man: The wayes of a man are before the eyes of the Lord, and he pondereth all his goings, Prov. 5. 21. He ſpeakes principally there of the wayes of the adulterer which uſually are plotted with the moſt cunning ſecrecy, yet God ſeeth all thoſe wayes, ſo Heb. 4. 13. There is not any Creature that is not manifeſt in his ſight, but all things are naked, and opened (Anatomized) even to the eyes of him with whom we have to doe. Not a creature, not a thing, not any thing of any creature, but it is naked, it is without all figge leaves, it is uncaſed of his colours and pretences, ye it is opened as it were unbowelled, cut into diſtinct pieces, the very inſide of it turned out to the eyes of God.
O… to man, and thus indeed comes in the diviſion of ſin into, But to man.1. open: and 2. ſecret: Now in this reſpect ſin may be Termed ſecret dive…ſly.
1. In reſpect of the perſon ſinning: when his very ſinning is (formally conſidered) hidden from himſelfe (….) he doth a In reſpect of the perſon ſining.thing which is really ſinful, but to him it is not Apprehenſively ſo what outrages did Paul breath out againſt the Church in times of his Ignorace which he did not know to be acts of ſin, but thought to be motions of a warrantable zeal; In this ſenſe all the obliquities which may be faſtned, at leaſt, upon Invincible Ignor…nce, may be ſti…ed ſecret ſinners.
2. In r…ſpect of the manner of ſining, and thus ſins may be Termed In reſpect of the manner of ſining.ſecret.
Either, 1. When they are coloured and diſguiſed, though they doe flye abroad, get not under that name, but apparelied with When coloured and diſguiſed.ſome ſemblances of vertues: Cyprian complaines of ſuch tricks in his ſecond Epiſtle which is to Donatus.
2. When they are kept off from the stage of the world, they When kept off from the eye of the world.are like fire in the Chimney, though you do not ſee it, yet it barnes: ſo many a perſon, like thoſe in Ezekiel, Commit abominations in ſecret: (i) ſo as the Publicke eye is not upon them: He is ſinful, and acts it with the greateſt vileneſs, All the difference twixt another ſinner and him, is this; that he is, and the other ſaith, he is a ſinner; juſt as twixt a book ſhut, and a booke opened; that which is ſhut, hath the ſame lines and words, but the other being opened, every man may ſee and read them.
3. When they are kept, not only from a publicke Eye, But from any mortall Eye: (i.) The carnall Eye of him who Commits When kept from the eye of him that commits it.the ſinnes ſees them not, He doth indeed ſee them with the eye of Conſcience but not with an eye of naturall ſenſe: even thoſe perſons with whom he doth converſe, and who highly commend the frame of his wayes, cannot yet ſee the ſecret diſcourſings and actings of ſin in his minde and heart: for Brethren, all the actings of ſin are not without, they are not viſible, but there are ſome, yea the moſt dangerous actings within the ſoule: where corruption lies as a fountaine and root. The Heart of man is A ſcheme of wickedneſs, nay, a man ſaith that in his heart, which he dares not ſpeak with his tongue, and his thought will do that which his hands dare not to execute, well then ſin may be called ſecret, when it is ſin, and acted as ſin, even there, where none but God and Conſcience can ſee; me thinks ſin is like a Candle in a Lauterne where the ſhining is firſt within, and then burſting out at the windows: or like Boyls and ulcerous Humors which are ſcabbes and ſcurvy ſtuffe, firſt within the skin, and afterwards they breake out to the veiw on the outſide, ſo it is with ſin, it is a malignant Humor, and a fretting leproſie, diffuſing it ſelfe into ſeveral ſecret acts and workings within the minde, and then it breaks abroad and dares adventure the practiſe of it ſelfe to the eye of the world, and be it, that it may never ſee the light, that it may be like a Child born and buried in the wombe, yet as that Child is a man, a true man there cloſſetted in that hidden frame of nature, ſo ſin is truely ſin; though it never it gets out beyond the wombe which did conceive and enliven it.
Now whether David doth ſpeak of ſecret ſins in oppoſition to the eyes of men, or to his own ſenſible eye, (i.) ſuch as currupt Nature did commit within his own heart; or whether he intends it of both? it may be much diſputed: for my part I conjecture that it may be underſtood both of ſuch which he might commit in private, & ſo the words reſpect the actings of ſin in ſecret, & alſo which his own heart & thoughts might commit within themſelves, and ſo the words reſpect the ſecret actings of ſin, though Principally they may be moſt fitly Expounded in this latter ſenſe.
But what were thoſe ſecret ſins from which David deſired to be cleanſed.
Nay that is a ſecret; he doth not Inſtance in any one becauſe his deſire is to be freed from Every one: he ſpeaks Indefinitly, He found many ſecret inclinations (without all doubt in ſeveral kindes of ſinne, now in one, now in another, from all of which (not ſome onelyonly) he deſires to be Cleanſed.
SECT. II.
2. BUt what is that to be Cleanſed.
There be two Expoſitions of it.
1. One is that he deſires to be justified, to be pardoned thoſe What it is to be cleanſed.ſins and ſo the Hebrew word foreign doth import in the ſecond conjugation immunem aliquem facere a Culpa vel a poena.
And indeed the blood of Chriſt which juſtifies is a Cleanſing To be juſtified.thing, it wipes off the guilt.
Now if this be it, Then thus much is evident, that ſecret thoughts and inclinations may be ſinful and are damnable, or elſe they were not pardonable.
2. Another is that he deſires more to be ſanctified, and that his To be more ſanctified.Nature might be more changed, not only that outward ſinnings might be abandoned, but even inward actings or motions might be ſubdued.
And obſerve, he doth deſire to be Cleanſed, he doth not deſire to be dipped only into the water, or ſprinkled, he doth not deſire only to be a little rinſed, but he deſires to be waſhed ſo 3. Things Implyed in this deſire.long untill he be cleanſed, untill his ſoule be made cleane and pure, and free from thoſe ſecret ſinfulneſſes.
Where obſerve by the way three things.
Firſt, he who hath received True Grace needs more grace: our lives need to be ſtill reformed, and our hearts ſtil to be cleanſed, Hee who hath received true grace needs more grace.the ſoul is ſuch a veſſel as continually is gathering in and ſending out what is corrupt and evill. It is like a fountaine which you need ſtill be laving of it out.
2. Againe the progreſſe and perfection of cleanſing the ſoule appertaines The Progreſſe of cleanſing the ſoule belonge to God as well as the beginning.to God as well as the beginning, The phyſician muſt goe through with his cure, or elſe the patient will relapſe, the diſeaſe will prevaile, no not the created Grace in the ſoule is hard enough to keep down ſinne, much leſs to put it out, unleſs a divine & new aſſiſtance comes to the ſoul, Therefore David, though an Holy man, prayes to God to cleanſe him.
3. Laſtly, perſons Truly Holy, and ſenſible deſire yet further Perſons truly holy, deſire more holineſſe,meaſures, of Holineſs: David was cleanſed before, and yet he deſires to be cleanſed: why, becauſe though he had a radicall purity, yet he had not the graduall purity, The whole man was cleanſed, but it was not cleanſed wholly: ſome grace he had, but more he did want, ſome ſins he was prety well rid off, but others he felt yet ſtirring and working: Though no man ſaw them, yet he felt them: Noe combat, ſerves the Chriſtian but that which Lookes to victory, and he thinks the day is not yet won, if he hath not yet the conqueſt of every ſin, as well as any one.
SECT. III.
3. BUt why ſhould we deſire to be cleanſed from ſecret ſinnes: Why we ſhould deſire to be cleanſed from ſecret ſins. Secret ſins will becom Publike ſins if not cleanſed.Either from ſecret acting or ſecret motions.
I will give you diverſe reaſons of it.
1. Becauſe ſecret ſins will become publike ſins, if they be not cleanſed. It is with the ſoule, as it is with the body wherein diſeaſes are firſt bred, and then manifeſted; and if you ſuppreſs them not in their root, you ſhall ſhortly ſee them to break out in the fruit: or as it is with fire catching the inſide of the houſe firſt, and there if you doe not ſurpriſe it, it will make way for its ſelfe to get to the outſide. Luſt when it hath conceived it bringeth forth ſin, Jam. 1. 15. Beloved, remember this, that though the firſt ground of ſin be within the heart, yet the propenſion of ſin is to come forth into publicke: the Child in the wombe hath not ſtronger throwes to get out of its private lodging, then ſin ſecretly wrought to fly into open and manifeſt action: Ammon is ſick with the ſinful Conceptions of inceſtuous luſt, and what ado was there till he had committed that villany: let a man ſet up any ſin in delightful Contemplation and meditations that ſame inward acting of his ſin, Either doth actually Caſt him upon the outward adventures, or invites them. This is the leaſt that it doth, it doth ſtrangly ripen his naturall inclination; and beſides that it doth prepare him for a temptation that ſuits that way: Satan ſhall not need to tempt him much, who hath already tempted himſelf: and he who will work ſin in his heart, a weak occaſion will draw it out into his life, thirty pieces of ſilver will prevaile with a covetous Judas, who had already ſold his Maſter in his heart.
Object. But what of that, will you ſay, ſuppoſe that ſecret ſins uncleanſed do become publicke.
I ſay therefore, ſhould we the rather labour to cleanſe them: for as much as the more publick ſin becomes, the worſe it is you know, that if the word or letter of the minde be written in paper, now it becomes a copy for others to write after, whilſt ſecret ſins are confined the houſe (i.) to the ſoule only, and break not out into viſible act, though they be very damnable, yet they are but of perſonal and proper danger, they indanger him only who maintaines them, as poyſon doth him who takes the poyſon; But when they come to publick and viſible actings, then they are a copy, they are exemplary ſins, & like the Plague infecting other perſons, others are capable to imitate them, and ſoe more ſouls are tainted, and God now receives a common diſhonour.
2. Secret ſins are apt to deceive us moſt, & therefore cleanſe there; Secret ſins are apt to deceive us moſt.there is a deceitfulneſſe in all ſinnings whatſoever, the ſoule is couſened by ſin whenſoever it doth ſin; but now ſecret ſins deceive us moſt, they are moſt apt to prevaile with us: partly,
1. Becauſe we have not that ſtrict and ſpirituall judgement of the inwards of ſin, as of the outwards: many times we conceive of them as no ſins at all, or elſe as ſlight and veniall, to draw a ſword, and run a man thorow the heart; O this is a fearful murder, to draw a falſe word, and ſlanderouſly to pierce thorow his good name, we likewiſe imagine that this may be bad, but to kill a man with malicious thoughts, with revengeful plots and deſires, nay, this is ſcarce thought as a matter culpable, or at leaſt very excuſable. Beloved, it is the ingenium of ſin to come off eaſily in the ſoule without ſtir and debate, and no ſins come off ſo eaſily, as thoſe with we ſcarce imagine to be ſins. Now we are apt to think that ſecret ſinnes are ſcarce ſinnes.
2. And becauſe Most men decline ſinne upon outward reſpects, which doe not reach the actings of ſecret ſins, ſhame and fear, and obſervance are great, and the only reſtraints to many. They doe not live in, and viſibly commit ſuch ſins, becauſe they like not ſhame, and are afraid of puniſhment, but what are thoſe to ſecret ſinnings, where no Law of man can reach, and no ey of man can ſearch. It is true, that God hath ſet ſome one or other to watch the ſinner al over, as his law for inward, & outward actings; his conſcience principally for the inward, and the eyes and mouths, and hands of men for the outward: but now for ſecret ſinning, it being inviſible, it doth therefore eſcape all the outward reſtraints by the ſeeing, and ſpeaking, and judging of men; and it hath mainly to attend what conſcience wil ſay, which perhaps is ignorant or drouſy, & if it doth ſpeak yet it is not regarded: Now mark of all ſins eye them moſt, which do moſt eaſily deceive you, theſe a man commits moſt, affects moſt, and continues in longeſt, ſince therefore ſecret ſins come under that form, is it not neceſſary to labour to be cleanſed from them.
3. The strength of ſin is inward, therefore labour to be cleanſed The ſtreng…h of ſin is inwardfrom ſecret ſins; if a man hath a fever, ſo that his tongue doth even fry in his mouth, and his fleſh is even roſted with burning heat, yet the ſtrength of that fever is in his ſpirits and inward parts, which are ſet on fire by ſome humorous diſtemper; ſo is it with ſinne though the outward actings be bad enough, yet the ſtrong holds are within the ſoule: The ſtrength of a ſin,
1. Lies in its nearneſſe to the fountaine, from whence it can take a quick, immediate, and continual ſupply, and ſo doe our ſecret ſins, they are as neare to Originall ſin, as the firſt droppings are to the ſpringe head: they are indeed Originall ſin immediatly acting it ſelfe, which ſin is a full ſin, a feeding ſin, a ſinning ſin, and never weary.
2. It Lies in the acceptance of the affections: love and liking ſet ſin upon its throne: They are the Armes royall of a ſinne; now of the two, men are more apt to like and love ſecret then open ſinnings.
3. It lies in the confidence of Commiſſion: Now a man doth take more heart and boldneſſe and courage to commit ſecret ſins then open.
4. It lies in the iteration and frequency of acting, for ſinne often repeated & acted, is like a cable doubled in ſtrength by the manifold twiſtings, but ſecret ſins are more frequently iterated; an uncleane heart can keep a whore in his thoughts every day and moment, who perhaps is afraid to be ſeen at the door of her houſe once a yeare: a proud perſon can diſdaine another in his heart all the week, who yet will not ſhew it once a month, ſo for the malicious, &c.
4. The principle object of Gods eye, is the inward and ſecret The principle object of Gods eye is the ſecret frame of the ſoule.frame of the ſoule, therefore labour to be cleanſed from ſecret ſins, Pſa. 66. 18. If I regard iniquity in my heart, the Lord will not heare me, Pſa. 51. 6. Behold, thou deſireſt Truth in the inward parts: Therefore is he often ſaid in ſcripture to ſearch the heart & the reines, which intimates this ſpecial obſervation of the ſecret frame: it is true, that God doth give in charge againſt open ſins, why, becauſe he would not have any to be profane; and ſo he doth give ſingular charge againſt ſecret ſins, why? becauſe he cannot endure any to be hypocritical: the man is moſt, in al to God what his inſide is: if ye work wickedneſs in your heart, God will deſtroy you, plaiſter your viſible part with all ſorts of pious expreſſions, if yet you can ſet up a form of ſinning within, you are notable Hypocrites? the Lord ſeeth you to be falſe, and rotten, and he will diſcharge himſelfe of you: Treaſon is as bad as Rebellion, Rebellion is but open Treaſon, and Treaſon is but ſecret Rebellion; the King will exact life juſtly for either; ſo will God for the ſecret ſinnings, as well as for The ſpirit of God is grieved by ſecret ſins.the open.
The ſpirit of God is greived by ſecret ſins, as well as diſhonored by open ſinnings.
SECT. IIII.
Uſe. NOw I come to the Applications of this point, Is it the deſire of an holy heart to be cleanſed? not only from publike, but alſo from private ſinnes, not only from groſſe and viſible, but alſo from ſecret and inviſible ſins: then theſe things will follow For Information.from hence, as informations.
1. That true holineſſe hath a repugnancy and contrariety to all ſins: It is not contrary to ſin, becauſe it is open and manifeſt; True holineſſe hath a contrariety to all ſin.nor to ſin, becauſe it is private and ſecret, but to ſin as ſin, whether publike or whether private, becauſe both the one, & the other is contrary to Gods wil & glory, as it is with true light, though it be but a beame, yet it is univerſally oppoſite to all darkneſſe: or as it is with heat, though there be but one degree of it, yet it is oppoſite to all cold; ſo if the holineſſe be true and reall, it cannot comply with any known ſin: you can never reconcile them in the affection: they may have an unwilling conſiſtence in the perſon, but you can never make them to agree in the affection.
Beloved, there is a marvellous difference twixt things which are at difference by a reſpective and accidentall repugnancy, and by a naturall and pure contrariety, in the former there may be an accord, but in the latter none: an Hypocriticall heart may fall out with its ſin for the conſequence of it, for the ſhame it brings, for the ſtinging guilt which it cauſeth in the conſcience, yet his heart hath (in abſolute termes) an inward Coheſion and league with that ſin: but now true holineſs & ſin are oppoſite with a natural contrariety, therefore you can never reconcile them in the heart: but the oppoſition is inward as well as outward, to ſin whereſoever it is.That ſanctifycation is Imperfect in this life.
2. That ſanctification is not perfect in this life, he who hath moſt grace, hath yet ſome ſin: Elſe why doth David (an holy perſon) deſire to be cleanſed, he who needs to pray, that he may be cleanſed, cannot yet totally ſay, my heart is Cleane.
There is a perfection of Integrity which an holy heart hath ſtanding in oppoſition to Hypocriſie and eſſentiall defectiveneſſe, but there is not a Perfection of eminency which conſiſts in an oppoſition to all want: Grace whiles in your hearts living on the earth, is as health riſing in a ſick body, or like heat getting into the water, or like light ſpreading it ſelfe more and more to chaſe away darkneſſe, there is yet more of ſin to be conquered, and we have leſſe grace then we ſhould have, and where any part or degree of ſin is yet as an enemy, being and riſing, there grace though it may be ſound and ſaving, yet is it not abſolute and perfect.
3. Here you may underſtand the grounds and reaſons of the That ſecret corruptions are the Chriſtians trouble.many troubles and heavy complaints of Chriſtians: It is true, that they may faile many times in their words and ſpeeches (and he is a very perfect man who doth not treſpaſſe therein) and they may be overtaken with explicit ſinnings, no holy perſon will profeſſe himſelfe to be an Angell, but he hath many outward ſins to bewaile, as he hath many inward graces to bleſs God for; yet the load of his ſoule is within his ſoule; commiſſions doe juſtly humble him; but the ſecret inclinations of ſinne they doe even burſt his heart aſunder.
Why looke ye ſo ſad, ſay we oftentimes to good people, and why are yea ſo caſt down? what is it which troubles you? you have a good God, and a good Chriſt, and a good Goſpel, yea, I have, but withall, I have yet a bad heart in deſpite of all my conflictings, and and ſtrivings, and prayings; I am yet ſo moleſted with ſinful imaginations, with ſinful inclinations: If I do, not performe duty with any life, I am troubled for my dulneſs: if I doe it with any life, I am troubled with pride: If I do not pray, I cannot bear the guilt of a willing omiſſion; if I doe pray, I am even torne from my ſelf; and the crowd of other thoughts do juſtle out the apprehenſion and affection of my praying. Another Ch…iſtian he complaines bitterly of ſecret blaſphemies; Atheiſtical riſings, Another with private murmurings, diſcontents, unbeleivings; though you hear no ſuch words, and ſee no ſuch carriages; O wrethed man that I am, ſaid Paul: and verily ſo great are the Inſolences of ſecret corruptions, that the Chriſtian is oftimes weary of his life. Beloved the maine battle of a Chriſtian is not in the open field, his quarrels are moſt within, and his enemies are in his own breaſt, when he hath reformed an ill life, yet it ſhall coſt him infinitely much more to reform an ill heart; he may receive ſo much power from grace at the beginning, as in a ſhort time, to draw off from moſt of the former groſſe acts of ſinnings, but it will be a work of all his dayes to get a through conqueſt of ſecret Corruptions.
4. Then all the works of a Chriſtian is not abroad, if there be All the works of a Chriſtian is not abroad.ſecret ſins to be cleanſed.
There are two ſorts of duties,
Some are direct, which are working duties, they are the colours of grace in the countenance and view of the Converſation, ſetting it forth with all holy evenneſſe, and fruitfulneſs, and unblamableneſſe.
Some are reflexive, which are ſearching duties, they appertain to the inward roomes, to the beautifying of them, and reforming of them; for not only the life, but the heart alſo is the ſubject of our care and ſtudy: I am not only to labour that I do no evil, but a ſo that I be not evil, not only that ſinne do not diſtain my paths, but alſo that it doth not defile my intentions: not only that my cloaths be handſome, but alſo that my skin be white (i.) my inward parts be as acceptable to God, as my outward frame is plauſible with man; yea, let me tell you one thing, that he is an hypocrite, who takes care to waſh the outſide only, foraſmuch as the greateſt ſolicitude for the life, may be without any reformation of the heart; not that the life muſt not be ſquared, but if that be varniſhed, and the heart neglected, the perſon hath not only the ſame natural and lively frame of ſinfulneſs, but he deceives himſelf, or at leaſt another with a meere pretence and ſhadow, therefore brethren let us have eyes to look inward, as well as outward, God hath given us a reflexive faculty; and beſides that, know
1. That Prima pars, the firſt part of our work is to ſet upon the inward part; how vain is it to waſh the brackiſh ſtreames which are yet fed by a ſoure fountaine: and verily the converſation will be ever and and anon unequal and unlike it ſelf; if the heart remaines unpurged and unchanged, corruption which hath often entertained your ſecret thoughts, will at length preſent theſe births to your very eye.
2. That Maxima pars, the greater part of your work is within: It is true, an ill tongue, a luſtful eye, a ſtealing hand, they may challenge much prayer, care and obſervance, watchfulneſſe to reforme them, but a beam of light is ſmall to the vaſt body of light in the Sun, and the dribling rivers are with more eaſe, turned and dried up, then the deep ocean, ſin within, is ſin in the fountain, and ſin in the viſible parts, is ſin in the ſtreames, yea, and as every thing is ſtrongeſt in its cauſe (and therefore ſin is higheſt in the heart) for the ſtrength and vigour of temptations is at the inward part of man: Satan doth not ſtir a naked eye, but a filthy heart to look through that ſinful window, he doth not come to the hand, and ſay ſteale, but firſt to the heart, which will quickly command the hand: he doth not ſay immediately to the tongue, ſwear and blaſpheme, but the heart, which can eaſily command that Helliſh language into the tongue. If thou ſhouldeſt pluck out thine eyes, and never ſee any object to excite thy uncleane heart, yet mayeſt thou be as filthy a perſon, thine own corrupt heart, and Satan would alone incline thee; and though thou hadeſt never a foot to go, nor hand to ſtir, yet mighteſt thou be as very a thief as Judas: thy heart might rob every paſſenger, and ſteale from every houſe thou comeſt in: objects are but accidental things to man, they have no neceſſary impreſſive influences; they do but deliver themſelves in that nature wherewith God hath cloathed them: but that which invenoms them, and makes them to work ſo wickedly, is mans wicked heart; you have many perſons who complain much againſt objects, O they can ſee none, or deal with none, but wickedneſſe is ſtirring. Why, beloved, the objects are innocent, but our hearts are unclean and ſinful: if thou couldeſt get another heart, thou wouldeſt look with another eye: the onelyonly way to make temptations loſe their force, is to decline occaſions, and to cleanſe the inward parts.
SECT. V.Uſe 2. Tryal.
ANother Uſe which I would make of this is, to try our ſelves, We ſhould try our ſelves, becauſe So many wallow in ſecret ſins.what care we have of ſecret ſins: I will give unto you ſome Reaſons why I would have you to try your ſelves in this,
1. Becauſe there be many perſons, who wallow in ſecret ſinnes. The Apoſtle complained of ſuch in his time, Epheſ. 5. 12. It is a ſhame to ſpeak of thoſe things which are done to them in ſecret, he ſpeaks of ſuch as lived in ſecret fornications and uncleanneſs; Brethren, how many are there, who do apparel themſelves even with a form of godlineſſe, who yet not only allow themſelves in the ſecret thoughts of abhorred wickedneſſes, but even in the ſecret actings of the ſame, as if there were no God to look on them, nor conſcience to eſpy them, nor judgement day to arraigne them: O how infinitely odious muſt thou be in the eyes of that holy God, who dares to Court him in the publick, and yet dares to provoke him to his face thus in private; like a whoriſh ſtrumpet, who diſſembles marveilous affections to her husband abroad, and yet at home ſhe will violate the Covenant of her God, before her husbands eyes; So thou to pretend ſo much for God before company, and yet in private thou wilt preſume to ſin before his face: for he ſeeth thee, and that thy conſcience knows right well.
There be at the leaſt three horrible ſins which now thou doeſt commit at once.
Firſt, that very ſin which thou wouldest ſo conceale: And perhaps it may be a ſin of the deepeſt dye. Yea, mark this, that uſually the moſt damnable ſins are ſuch which are committed in ſecret, as Sodomes adulteries, and ſuch fearful kinds of pollutions, and murders, and treaſons, &c.
Secondly, Hypocriſie, which is a ſcreen to thy ſinne, an holy cover for an unholy heart and practice, which makes the ſinner by how much the more vile in Gods eyes, by how much the more that he doth not only ſin againſt God, but wreſts (as it were) ſomething from God to cover and palliate his rebellion againſt him.
A third is Atheiſme: if there be not formal Atheiſme, yet there is a virtual Atheiſm, as if God were no God in ſecret, but only in publick, that he could ſee in the light and not in the darkneſs; that his eye is as the eye of a man only: whereas he The principle of ſinning is ſecret and common to every man.is an univerſal eye, and is a light without all darkneſs.
2. The principle of ſinning is ſecret and common to every man.
The motions of ſinning are not like the motions of a bowle which runs only by the vertue of an imprinted ſtrength, they are not violent motions whoſe cauſe is only extrinſecal, but they are natural motions, whoſe principle is within the ſubject: out of the heart (ſaith Chriſt) proceed evil thoughts, adulteries, fornications, murders, thefts, covetouſneſſe, malice, deceit, laſciviouſneſſe, an evil eye, blasphemy, pride, fooliſhneſſe, all theſe evil things come from within and defile the man, Mark 7. 21, 22, 23. the nature which tempts thee, that nature is in thee, it is the womb of many and infinite ſinful corruptions, and imaginations: it caſts out wickedneſs as the fountain caſts forth water; ſo the Prophet, Jer. 5. 7. it is very true, that outward occaſions, and Satan by his ſuggeſtions may aſſiſt and quicken original corruption, as the bellows may enflame the fire, yet the fire hath heat, and an aptneſs naturally to burne. So original corruption, though it may grow monſtrouſly active by temptations from abroad, yet it can and doth incline us, and can beget private actings of horrible ſinnes, from its own native ſtrength, it can ſend out ſeveral forms of ſinning, and incline us to contemplate upon them, yea to contrive the ſingular methods of tranſgreſſion, yea, it can feed the ſoul with wonderful delights in them, ſo that in the eye of God, the ſinnings are formed, and faſhioned, and ripened with moſt of odious perfections.
There is an high depth of hypocriſie in the the ſouls of men, There is a depth of hypocriſie in every man.whoſe proper work is to have a ſecret way contrary to an open profeſſion; as a player who takes on him to act the part of a King, yet in his private and abſolute way, he may be a perſon of moſt ignoble birth, and unworthy qualities: ſo it is with Divines diſtinguiſh of three ſorts of hypocriſie.the hypocrite.
1. One is natural and hath footing in every man: even the moſt upright heart hath in it ſome hypocriſie, and he doth ſometimes ſeem to be that, which he is not: he may be ſometimes more full in his profeſſion, then he is indeed in his actions.
2. Another is foule and groſſe, which is when a mans heart, is not at all what it ſeemes to be unto the world. Chriſt compares perſons guilty of it to whited Sepulchres, which within are full of dead and rotten bones, as when a man ſhall profeſs he loves God, and Chriſt, and his wayes, and yet ſecretly contemns and hates holineſs, and reſiſts the motions of Gods ſpirit: and is at defiance with all the heavenly rules of life and powerful obedience.
3. A third is formal, when a man not only deceives others with a ſhew of what is not in him, but alſo cozens and cheates his own heart with a falſe perſwaſion of his own happineſs, partly from ſome ſpecials, which he findes in himſelf above others, and partly from the pride of his own ſpirit, joyned with an affectation of happineſſe; yet all this while, his heart keeps an haunt of ſome private luſt and ungodlineſs, there is ſom ſweet morſel under his tongue from which he will not part.
4. Outward occaſions can encline to ſecret ſinnings: Beloved Outward occaſions can incline to ſecret ſinnings.(there lies a ſnare almoſt againſt us) in all ſociety: we have ſuch vile natures, that as a ſpark of fire will eaſily kindle a box of tinder, ſo but a word ſpoken doth many times kindle a world of paſſion, of malice, of revenge within us: yea, the miſplacing of a look begets in us ſecret diſdaine and diſcontent, yea, the caſting of an eye may inflame the heart with exceſs of luſt: need we not then (putting all theſe things together) to ſearch our inward frame, to ſee what care we have about and againſt ſecret ſinnings: but you will ſay, how may a man know whether he doth, or no, deſire truly to be cleanſed How a man may know he doth deſire to be cleanſed from ſecret ſins Negative trials.from ſecret ſinnes.
I will give unto you ſome obſervations for this, 1. Negatively, then 2. Poſitively.
1. The Negative diſcoveries (i.) thoſe by which a man may know that he doth not deſire to be cleanſed from ſecret ſins are theſe.
1. When the principal reſtraint of his ſinnings is terminated When the principal re-reſtraint of ſin is terminated only in man.only in man. Beloved, really our converſing is either with God, or with our ſelves, o… with men; and anſwerable to theſe, there are three ſeveral reaſons of forbearing ſin; either becauſe of God, whoſe will and holineſſe is injured; or elſe becauſe of our conſcience, becauſe our ſecret, quiet, and eaſe ſhall be interupted, or elſe becauſe if we ſhould adventu…e to ſin, we ſhould hazard our eſtimations and eſtates, and ſafeties, and incur ignominy, blame, ſhame, puniſhment, and loſs with men.
Now mark it: when reſpect to man is the only reaſon, why I forbear ſin, I am all this while looſe and unconſcionable in the inward frame, all my care is taken up about thoſe actions and carriages which fall under the eye and judgement of man; and none but the viſible and open actings of ſinne break out that way: If I forbear ſin for mans ſake, that men may eſteeme well of me, and not cenſure or puniſh me, I therefore ſo far reſtraine ſin as it may not be viſible, but I do not ſtrive againſt it, becauſe it is ſinful; I ſay, not becauſe the thing is ſinful before God, but only becauſe it is culpable before man: now try your ſelves in this: what is the reſtraint of your ſinning: ſuppoſe all men in the world were in a dead ſleep, ſuppoſe that no eye did ſee thee, ſuppoſe that no tongue of humane juſtice would call thee to account: would not thy heart then with full ſail ſpread out it ſelf: wouldſt thou not now, like the lions in the night, wander about for thy preys; would not thy heart turn out it ſelf, let go it ſelf, drive out its ſecret inclinations: wouldſt thou not do that in any place which now thou committeſt in ſecret corners.
2. When the hindrances of ſecret ſinnings are a burden, they are croſſes. A man doth not deſire to go out of the way of When the hindrances of ſecret ſins are burdens.his delight: he is not weary of his affection, for delight is endleſſe, and unſatisfied: though the body may be wearied, yet the affection of delight is never wearied: now brethren, a man may know his delights by his croſſes, if I attain not that which I reſpect not, I am not moved, but if my ſpirit riſe, and ſwell, and rage, or if I grieve, and complain, and am ſad, becauſe of an impediment of ſomething which hath clapt in it ſelf 'twixt me and my deſires, this ſhews that I had a delight in it, that I would faine have had it. Now let me apply this to our buſineſs in hand, God doth many times hinder the ſinner, he doth ſtep in by his providence, and prevents him from encreaſing his guilt: he puts forth ſome accident, ſome impediment or other which ſtands twixt the intention of ſinne, and the execution of it: the ſinner hath contrived and plotted the time, and place, and the manner of the ſinning, but God (who over-rules all) hath diſappointed him, by the unexpectedneſs of other company, or ſome other occurrence of ſudden ſickneſs, or miſadventure, if now the heart do grow into Ahabs turbulent fits, it is a ſigne it would have had Naboths vine-yard; if the hindrance of the ſinful fact, whether (open or ſecret) be a grief to thee, this ſhews the bent of thy heart to the ſin, but I paſſe on.
3. When the nature of ſinne is no burden, but ſome particular actings When the nature of ſin is no burden, but only ſome particular actings.are. As Joab ſaid to David, when he obſerved his ſorrow for Abſolom, I perceive (ſaid he, 2 Sam. 19. 6.) that if Abſolom had lived, and all we had died this day, then it had pleaſed thee well: So here, when the main trouble is for ſome actions irregularly ſtarring out to the world, and not for the nature, which is a cauſe of that and all other ſinful actings, this ſhews that our eye is outward and not inward.
Brethren, miſtake me not, I do not mean that ſinful actions ſhould eſcape our tears, nay verily all our ſinful births and broods naturally, calls for ſorrow and humblings, and the more ſinful any explicit act is, the more diſhonour God hath by it, the more ſcandal religion ſuffers for it; therefore, I ſay, the more ſorrows and tears ſhould we caſt after it; but then know, that according to the guilty quality, according to the proportion of it, ſhould be the anſwerableneſſe of our grief and perplexity: am I grieved for a raſh and haſty word, and not for a paſſionate and violent nature; am I troubled for an uncleane geſture or act, and not for an unclean heart; am I perplexed for a lie by my tongue, and not for an evil and falſe heart: verily then my eye is not on God, but man, it is not upon ſecret ſinnes, but only upon open and manifeſt ſinnes.
4. When we cannot abide the ſpiritual efficacy and inward When we cannot abide the ſpiritual efficacy of the word.ſearching of the word: Beloved, the Word of God is quick and powerful, a two-edged ſword, it divides between the joynts and the marrow, it is a diſcerner of the thoughts and intents of the heart, Heb. 4. 12. you finde it to be ſo, that it comes into your cloſet, it findes you out in your moſt ſecret wayes of ſinning, it follows you into the moſt dark corners, it pierceth into the imaginations and plots which you never yet brought out to the Sunne, it tells you of your very deſires and affections, what you like moſt, crave moſt, do moſt. Now what do your hearts ſay, how do they beſtir themſelves, when they finde the word to haunt and purſue them, when they obſerve the word to come and cloſe with the ſecret windings and turnings: do you not ſtrive to keep out the light? do you not hold it off, as they do the enemy in a ſiege in the out-works, that he might not break into the heart of the City, would you not be ſpared, unſearched: nay, you cannot endure the word which comes to your private ſinful gains; and to your private ſinful pleaſures, you will not endure to be ordered how to think, and how to deſire: if it be ſo, where is then in When the apprehenſion of Gods eye troubles the man, he wiſheth there were no God to ſee or hinder his ſinning. Poſitive Tryals Conſider Of what acceptance are ſecret temptations.you the property of an holy David, who doth not deſire to guard and defend, but to be cleanſed from ſecret ſins.
Poſitive Trials.
The Poſitive obſervations by which you may know that you deſire in truth to be cleanſed from ſecret ſins, may be theſe.
1. Conſider of what acceptance are ſecret temptations; there are open and broad temptations which carry ſome expreſſe prejudice unto our names, and there are implicit, and cloſe temptations, which carry a real prejudice to Gods glory, of this latter ſort, there are again two kindes: ſome temptations there are which the ingenuity of a refined nature may perhaps ſtart at as too infinitely groſs, to yeeld unto them; as ſome kinds of blaſphemy, and mockings, and revilings of God, or Chriſt, or the Goſpel, and thoſe hidious excitations to ſelf-murder, or any unnatural villany: other temptations there are which may finde a principle within the ſoul more intimate and apt to take and receive the impreſſions, if not oppoſed by the advertency and purity of a ſpiritual heart: now aſſuredly the heart doth deſire to be cleanſed from ſecret ſins which ſtirres up it ſelf with all its might againſt thoſe ſecret temptations, which deal for ſin within the ſoul, which lighten and quicken natural corruption by repreſentation, or by excitation, or by both: O it is the heavy day of the ſoul, when it is ſo inwardly aſſaulted and buffeted: the heart is ſo far from yeelding, that it is reſiſting with tears, with prayers; yea, and obſerve one thing which is this, that the temptation to the ſinning is not only reſiſted, but it is made an occaſion to the holy ſoul, the more to labour againſt the corruption, unto which the temptation would ſecretly encline: as if Satan ſhould tempt to ſecret pride; not only not to admit the temptation, but now to go to God and pray more earneſtly againſt a proud imagination, and a proud ſpirit, yea, to be vehement for an heart more lowly and humble; or if Satan doth tempt to contemplative uncleanneſs, or ſecret actings, not only to reſiſt and abhor them, but to pray more earneſtly for a Chaſt and pure heart, and for chaſt and ſpiritual imaginations and thoughts.
2. Conſider how far forth thou deſirest to approve thy ſelfe How far forth thou deſireſt to approve thy ſelf to God.to God. God is the God of our ſpirits as well as of our bodies, and he doth not only ponder our paths, but doth alſo ſearch our hearts: That thou ſendeſt forth ſome words in prayer, O this ſatisfies not becauſe of ſo many diſtractions in the minde, and of ſo many deadneſſes in the affection: that man cannot accuſe thee for any habitual unevenneſſe, this is not enough, if God cannot approve of thee for a perſon after his own heart: if thy heart were ſuch as God would like regard, approve, accept, then thou wouldeſt be better ſatiſfied.
There is a twofold approving of our ſelves, one in the conſcionable exactneſſe of duty appertaining to our callings; hence the Apoſtle, 2 Cor. 6. 3. giving no offence in any thing that the Miniſtry be not blamed: verſ. 4. But in all things approving our ſelves as the Miniſters of God in much patience, in afflictions, in neceſſities, in diſtreſſes.
Another in the internal dispoſition of the ſoul; which is when the private frame of the ſpirit is ſo endeavoured to be rectified, ſquared, beautified, and ordered, that the great and holy God may take delight, and proclaime his gracious teſtimony of the ſame: hear that of the Apoſtle, 2 Cor. 10. 18. Not he that commendeth himſelf is approved, but whom the Lord commendeth; in the former reſpect is that phraſe of Paul, Rom. 16. 18. approved of men, in the latter reſpect is that phraſe of Paul, Rom. 16. 10. approved in Chriſt; and of Peter, Acts 2. 22. A man approved of God. Now verily, no man can ſincerely deſire to approve himſelf unto God (i.) to put himſelf over unto Gods ſentence of tryal and deciſion ſo, that he might find an acceptance from his eyes, but he doth indeed deſire to be cleanſed from ſecret ſinnes; why? becauſe Gods ſentence is righteous and according to truth, he doth not weigh ſo much, the actions as the ſpirits of men, not ſo much the outward expreſſions as the inward diſpoſitions; not ſo much what they do, as what they would do; not ſo much that they do not, as this that they would do no iniquity I remember that David is upon this very ſtraine, in Pſal. 139. 23. Search me O Lord, and know my heart, and know my thoughts, v. 24. And ſo if there be any wicked way in me: Here he puts himſelf intirely upon God, to try him, to ſearch him, to ſee whether his heart be ſuch as he ſhould like and approve. Paul is in the ſame ſtraine, 1 Cor. 4. 3. with me it is a very ſmall thing that I ſhould be judged of you; (i.) whether you approve of me or not accept of me, or condemn me, I tell you, this is not the main thing that I look on, v. 4. But he that judgeth me is the Lord, (i.) there is another Judge, a greater Judge, a better Judge, one who can canvaſe the ſecret and inward parts, as well, as eye the meere viſible acts and motions, to him do I look, to him do I deſire to approve my ſelf.
3. Obſerve, where doeſt thou lay the ſharpeſt edge of the axe: Where doſt thou lay the ſharpeſt edge of the Axe.the axe, ſaid Matthew in another caſe, is now laid to the root of the tree: ſinne is like a tree, it hath root and branches, that which we ſee of the tree, is the bulk and branches, that which is the life of the tree we ſee not, it is the root which is moored in the bowels of the earth. Now as a man may deal with a tree, ſo he may deal with his ſinnes; the axe may be employed only to lop off the branches, which yet all live in the root, and he may apply his axe to the very root, to the cutting of it up, and ſo he brings an univerſal death to the tree: So it is poſſible for a man to beſtow all his pains to lop off ſinne onelyonly in the viſible branches in the outward limbes of it, and it is alſo poſſible for a man to be crucifying the ſecret luſt, the very corrupt nature and root of ſinfulneſs. Now this I ſay, he who beſtows his ſtudy, his prayers, his tears, his cares, his watchings, his ſtrength to mortifie corruption in the root, in the nature, in the cauſe, how unqueſtionable is it that he doth deſire to be cleanſed from ſecret ſins. Suppoſe a man hath an ulcerous part (undiſcovered) in his breaſt: if he applieth ſuch phyſick which will carry away the ſpring of that ulcer, it is a palpable ſigne he doth deſire to be cleared from the ſecret ulcer it ſelf: ſo it is in this caſe.
Beloved, we diſtinguiſh 'twixt theſe two things, viz.
1. The reſtraining of ſin.
2. The weakening of ſin.
A man whoſe ſinnes may crawle in him, like the worms in a dead body, which may feed upon his moſt exquiſite contemplations, and deareſt affections, with fulleſt and ſweeteſt contentment, may yet curb and reſtraine the habits, or ſinfull propenſions from breaking out into act; The vigor of a natural and enlightned conſcience, and the ingenuity of a more nobly bred diſpoſition; and the force of particular aimes and ends, may be able to rein up and bridle in thee. Actus imperatos (as the School-men ſpeak) the notable or viſible deliveries or actings of ſin; But that which weakens ſin is grace; that which purgeth out the ſin is alwayes contrary to it.
Again, we obſerve a difference 'twixt theſe two, viz. to have ſinne and the heart aſunder: and to have ſinne and the ſhame or the bitterneſſe aſunder: this latter a Pharaoh, an Ahab may deſire; but the former, only that man who is truly holy, and would be cleanſed from ſecret ſins.
4. And this now leads me to a fourth diſcovery of a perſon Doeſt thou ſtrongly deſire io have another nature.who deſires to be cleanſed from ſecret ſins, viz. he who ſtrongly deſires to have another nature, another heart. Another nature or heart is a heart repleniſhed with moſt holy qualities, which ſtand in a preſent oppoſition to that of ſin, and which in time will get the victory over it: Suppoſe a man be apt to much unbelief, ſecret miſtruſts and diſtruſts, how know I that he would be cleanſed from them? not only by this that he complaines, but alſo that he is day and night with God for the grace of faith, and the ſtrength of his Spirit to believe: And indeed it is the contrary grace which doth cleanſe from ſinne; ſecret grace which cleanſeth from ſecret ſinnes: foraſmuch as the inward clenſing, is not by outward medicines, but by a compleated principle, both in nature and operation, ſtriving againſt the nature and operations of ſin, as the Apoſtle eligantly ſhadows it, in Gal. 5. Pſal. 51. Create in me a new heart, ſaid David; the new heart is a new frame and temper to fil the ſoul with other inclinations and thoughts, and the life with other wayes and actions.
SECT. VI.
Uſe 3 I Now proceed to a third Uſe which ſhall be for Comfort For comfort to ſuch as have ſuch deſires.to ſuch perſons whoſe deſires are really carried to be cleanſed from ſecret ſins, as well as publick and viſible, they may comfort themſelves in many things. For,
1. That their praiſe is of God, and he doth commend them, Their praiſe is of God.ſee the Apoſtle, Rom. 2. 28. He is not a Jew which is one outwardly, neither is that circumciſion which is outward in the fleſh, verſe 29. But he is a Jew which is one inwardly, and circumciſion is that of the heart, in the spirit, not in the letter, whoſe praiſe is not of men, but of God: Now what a comfort is this that thou art a perſon whom the Lord will take notice of, yea, whom the Lord himſelf will praiſe and commend: to ſay of thee as of David. I have found a man after mine own heart; and and that thy heart is perfect with the Lord.
2. That conſcience in a day of diſtreſſe will acquit and clear Conſcience will acquit them in a day of diſtreſs.them. Beloved, there are two ſorts of people.
Some dawbing, and diſſembling, and ſhuffling, whoſe care it is not, not to ſinne, but to be cunning in ſin; theſe ſhall find that in the day of their diſtreſſe, conſcience ſhall rip up before their eyes their moſt private vileneſſes, and that God will ſet their ſecret ſinnes before the light of his countenance; yea, and the more induſtrious and witty that they have been that way, the more ſhall conſcience aggravate the hypocriſie of their ſouls.
Others conflicting and agonizing with ſecret motions, outward occaſions, ſtrong temptations: theſe perſons in a day of diſtreſſe ſhall finde ſingular teſtimony from conſcience; for though now, whiles their judgement is oppreſſed with variety of arguments, and the minde is overladen with the heap of temptations, they are not able clearly to judge and decide their condition, yet when conſcience (which is the great umpire in man) ſhall ariſe to examine fore-paſt actions and endeavours, it will there give ſentence for thee, excuſing thee, approving thee, That in all ſimplicity, and ſincerity thou hadſt thy converſation, both towards m…n and towards God, and that it was the deſire of thy ſoul, to fear the Lord, to do no iniquity, but to walk before him in all well-pleaſing: conſcience doth cleare, as the word clears, and whom the word doth clear.
3. They may with confidence make their prayers to God, and They may with confidence pray and ſhall be heard.ſhall be heard. The hypocrite hath Moabs curſe, that he ſhall pray but not prevaile, Eſay 16. 12. for ſaith David, If I regard iniquity in my heart, the Lord will not heare my prayer, Pſalme 66. 18. But ſaith Eliphaz, Job 22. 23. If thou returne to the Almighty, &c. and ſhalt put away iniquity from thy Tabernacles, ver. 27. Thou ſhalt make thy prayer unto him, and he ſhall hear thee: O how acceptable unto God are the ſacrifices of a ſpirit truly and uprightly tempered.
4. The Lord will more and more cleanſe them: he will by degrees God will more and more cleanſe them.put more beautiful ornaments, on the inward man, and change their burdens; if Paul be troubled with himſelf, Chriſt will deliver him from himſelf; he hath this comfort, that for the preſent God obſerves his inward conflicts, and accepts his ſecret uprightneſſe, and for the future, that he ſhall have the victory over his rebellions by Jeſus Chriſt. There be two things, of which the ſoul, which deales with inward convictions (out of a pure reſpect) may be confident, viz. One is grace to combate, Another is ſtrength to overcome.
Ob. 1. O but can a man be truly holy who hath ſuch vile inclinations, abhorred thoughts and motions, ſuch wonderfull eruptions of ſinful abominations working yet within him.
Sol. 1. A word for this; you muſt know this that an holy man is a man, and a man; he is compounded of a nature, and a nature; fleſh and ſpirit, grace and ſin.
Secondly, you muſt diſtinguiſh 'twixt the ſecret motions of ſin, and the ſecret approbations thereof; as grace doth not utterly root out all the exiſtence of natural corruption, ſo neither is it able abſolutely to ſuppreſs (though to hinder) the operations or workings of ſinful corruption.
Thirdly, we distinguiſh of ſecret workings of ſinne, there is a double ſecrecy.
1. One is natural, and it befals any man: for ſinne naturally carries ſhame with it, and therefore hath a deſire of ſecrecy.
2. Another is artificial, which is a cunning deviſing of ſin: this kinde of ſecrecy is not ſo incident to holy perſons: they do not frame methods of tranſgreſſing, no ways of diſhonouring God, yet I will put forth a diſtinction, I think it good, there is a twofold artificial ſecrecy,
1. One antecedent and delightful, contrived on purpoſe to enlarge the way of the vile heart out of a deep love of the ſinne, and to compaſſe the contiuall fruition thereof.
Another is a conſequent and troubleſome, and a kinde of inforced artificialneſſe, as was that of David, which did ariſe from a ſin ſecretly commited by him, in the haſt of a temptation; Now I think that even an holy ſoul may poſſibly touch upon an artificial ſecrecy, by conſequence having been violently and prepoſterouſly carried unto ſome precedent ſin, which that it may be hid from the eye of man, it doth therefore ſpin out ſome other methods of ſinning: however this is a very fearful courſe, there is no comfort at all in it, but a deeper aggravation of the former ſinning, for as much as adding ſinne to ſinne is no remedie, but to repent of former ſinnings is the onelyonly and beſt way of help.
SECT. VII.
Uſe 4 A Fourth Uſe of this aſſertion, ſhall be for Exhortation to take heed of, and labour againſt ſecret ſins: its true, that all Exhortation to take heed of ſecret ſins.ſin is to be declined: But I therefore ſtir you up to beware of ſecret ſinnes, becauſe we are more apt to thoſe then to the open; we ſink our ſelves ſooner with theſe then with any other ſinnings.
There are three things which I will handle here, and ſo conclude this point, viz.
1. Motives to enforce our care.
2. Aggravations of ſecret ſins.
3. Means which may preſent help againſt ſecret ſin.
1. The Motives.
There be many arguments which may juſtly ſtir us up to take Motives.heed of, and to cleanſe from ſecret ſins.
1. The Lord knoweth our ſecret ſinnings as exactly as our viſible The Lord knows our ſecret ſinning… exactly.ſinnings, Pſal. 44. 21. He knoweth the ſecrets of our hearts, Pſal. 139. 2. He knoweth our down ſitting and our upriſing, and underſtands our thoughts afar off, ver. 11. If I ſay ſurely the darkneſſe ſhall cover me; even the night ſhall be light about me, verſ. 12. yea the darkneſſe hideth not from thee; but the night ſhineth as the day, the darkneſſe and the light are both alike unto thee, Ezek. 8. 6. Sonne of man, ſeest thou what they do; even the great abominations that the houſe of Iſrael committeth here. Like one on an high mountain pointing at the thiefe robbing a man in a thicket, ſee you yonder thief plucking of him down, &c. ſo here the great and lofty God, whoſe ſeat is on high, beholds all the wayes and motions of the children of men, even thorow the thickeſt clouds, and nothing can barre out his obſervance, whoſe eye fills heaven and earth: what is the curtain to him, or the night, or the lock, or the chamber; or the whiſpering, or the thinking, or the imagination of that thinking: he needs not to have his underſtanding to be informed by the ſenſibleneſſe of ſpeech, or the viſibleneſs of acting, who made the frame of ſpirit, and ſearcheth into the depths of the ſoul, and clearly obſerves all things in a perfect nakedneſs.
2. The Lord will make manifeſt every ſecret thing, Mark 4. God will make manifeſt every ſecret thing.22. There is nothing hid which ſhall not be manifeſted: Neither is any thing kept ſecret but that it ſhould come abroad.
There is a twofold breaking out of a ſecret ſin or manifeſtation of it.
One is natural: look as the childe formed in the womb naturally deſires liberty to come forth, and as the fire within, to flie out and abroad, ſo the the inward conceptions of ſin, naturally propend and ſtrive to thruſt out themſelves into viſible acting and view: the ſoul cannot long be in ſecret actings, but ſome one part of the body or other will be a meſſenger thereof.
Another is judicial; as when the Judge arraigns, and tries, and ſcrues out the cloſe murder, and the dark thefts: ſo God will bring to light the moſt hidden works of darkneſſe; for though the actings of ſinne be in the darkneſſe, yet the judgings of ſin ſhall be in the light: though they be ſecret, yet theſe are open: as though the times of theft be private, yet the places of Judicature are open, Eccleſ. 12. 14. God ſhall bring every work into judgement with every ſecret thing, whether it be good or whether it be evil: he doth not ſay, ſome work, but every work, and not only works, but ſecrets, and not only ſecrets, but every ſecret; and not only ſecret good things, but evil too, whether good works or ill works, whether ſecret or open, all muſt be brought to judgement, 1 Cor. 4. 5. Judge nothing before the time untill the Lord come, who both will bring to light the hidden things of darkneſſe, and will make manifeſt the counſels of the heart: Though thou mayeſt now cover thy ſinfulneſs with much hypocriſie, yet then all vizards ſhall be pulled off, thou ſha…t be ſtript of all counterfeit ſhapes, as thou art, and as thou haſt done, ſo ſhalt thou be made known to men and Angels, and to all the world: thy whole heart, and thy whole courſe of life ſhal be pulled a pieces before thee.God will judge them.
3. Thy ſecrets ſhall not only be manifeſted, but ſhall alſo be Judged by God, Rom. 2. 16. In the day when God ſhall Judge the ſecrets of men by Jeſus Chriſt: we read ſometimes that God will Judge our words, and God will Judge our works, and here that God will Judge our ſecrets, he will judge words and works as ſinnes ripened to expreſſions; he will judge ſecrets, as ſins ripening and breeding, Iob 31. 26. If I beheld the ſun when it ſhined, or the moon walking in brightneſſe, 27. And my heart hath been ſecretly entiſed, 28. This alſo were an iniquity to be puniſhed by the Judge, Iob 13. 10. he will ſurely reprove you if you doe ſecretly accept perſons, Deut. 27. 15. Curſed be the man that maketh any Graven Image, an abomination to the Lord, &c. And putteth it in a ſecret place.
There is a twofold judging, to which ſecret actings of ſin are obnoxious.
One is Temporall, and in this life; ſee this in David, 2 Sam. 12. 9. wherefore haſt thou deſpiſed the commandment of the Lord, to doe evil in his ſight, thou haſt killed Uriah the Hittite with the ſword (this was done in a ſecret letter) and haſt taken his wife to be thy wife, and v. 10. Now therfore the ſword ſhal never depart from thine houſe, becauſe thou haſt, &c. v. 11. Thus ſaith the Lord, behold I will raiſe up evil againſt thee out of thine own houſe, and I will take thy wives before thy eyes, and give them to thy neighbours, v. 12. Thou didſt it ſecretly, but I will doe this thing before all Iſrael, and before the Sun, Eph. 5. 6. Becauſe of theſe things cometh the wrath of God, upon the Children of diſobedience.
Another is eternall: that the Lord will Judg them with eternall wrath, for that is the portion of hypocriſie: though thou mayeſt eſcape the judgement of man, yet thou ſhalt not eſcape the judgement of God, Heb. 13. 4. whoremongers and adulterers God will judge, he will ſentence them himſelfe for their ſecret abominations.
4. Secret ſins are more dangerous to the perſon in ſome reſpects then open ſinnes. For,
1. A man doth by his art of ſinning deprive himſelfe of the help Secret ſins are more dangerous in ſome reſpects then open ſins.of his ſinfulneſſe: like him who will carry his wound covered, or who bleedes inwardly; helpe comes not in becauſe the danger is not deſcried nor known, if a mans ſin breaks out, there is a Miniſter at hand, a friend near, and others to reprove, to warne, to direct: But when he is the artificer of his luſts, he barres himſelfe of all publick remedy: and takes great order and care to damn his ſoule, by covering his ſecret ſins with ſome plauſible varniſh, which may beget a good opinion in others of his wayes.
A man doth by his ſecrecy give the raines unto corruption; the minde is fed all the day long, either with ſinful contemplations or projectings, ſo that the very ſtrength of the ſoule is waſted and corrupted.
3. Nay, ſecret actings doe but heat and inflame naturall corruption, as in ſhouldering in a croud, when one hath got out of the doore two or three are ready to fall out after: ſo when a man hath given his heart leave to act a ſecret ſin, this begets a preſent, and quick, and ſtrong flame in corruption to repeate and multiply, and throng out the acts: ſinful acts are not onelyonly fruites of ſin, but helps and ſtrengths; all ſinning being more ſinful by more ſinning: not only in the effects but in the cauſe: the ſpring, and cauſe of ſin will grow mad and inſolent hereby: & more corrupt, this being atruth, that if the heart gives way for one ſin it wil be ready for the next; if it wil yeld to bring forth once at the devils pleaſure, it wil bring it for… twice by its one motion.
4 A man by ſecret ſins, doth but poliſh and ſquare the hypocriſie of his heart, he doth ſtrive to be an exact Hypocrite, and the more cunning he is in the palliating of his ſinnings, the more perfect he is in his hypocriſie.
2. The aggravations, will you give me your leave to make a ſhort Aggravations of ſecret ſins.digreſſion, touching the degrees of agravation of ſecret ſinnings, verily, perhaps they may ſink deep and quicken us to repentance and caution.
1. The more foul the ſin naturally is, the worſe is the ſecret acting of it: you know that ſome ſins have a ſouler dye in them then The more ſoule the ſin is the worſe if it be ſecret.others, all are not a like, but ſome are more intrinſe cally vile: A blaſphemous thought, is worſe then an Idle thought, and the ſecret ſtealing of a ſhilling though it be a ſin, yet not ſo great as the ſecret killing of a man.The more relations are broken by ſecret ſins the worſe.
2. The more relations are broken by ſecret ſinning the worſe they are, and more to be wared, for all relations are bonds, and cords, they are a file of reaſons, why we ſhould not ſin; for a ſingle perſon to commit folly, its a damnable ſin, but for one to break the covenant of her youth and God, for a perſon who is married, this very relation trebles the guilt: for any one to murder is a ſin of death, but for the Childe to murder the parent ſecretly, this very relation increaſes the guilt.
3. The more profeſſion a man makes the worſe are his ſecret The more profeſſion a man makes the worſe are his ſecret ſins.ſinnings; foraſmuch as he carrieth not only a badge, but alſo a judge on his ſhoulde…s, he not only weares a profeſſion which is contrary to his practiſe, but which ſhall condemne and judge him; that he is not what he would ſeeme to be, yea, his contrary practiſe, doth ground and occaſion the great reproaches and blemiſhes like dirt, to be caſt upon the face of Religion: and wo to him by whom offences come.
4. The more light a man hath meeting him in the darke, and ſecret actings of ſin, the more abominable is the ſin; when not only The more light a man hath …he more abominable the ſin.a diſcovering light, but a checking light, not only a checking but a threatning, not onelyonly a threatning but alſo a troubling light, oppoſeth, and chargeth from the conſcience againſt the ſinning, this makes it the more out of meaſure ſinfull.The more againſt the light of nature the worſe they are.
5. The more repugnant ſecret ſins are to the light of nature, the worſe are they in their actings. A ſin is very broad when the light of nature without any ayd of knowledg from the ſcripture ſhall make the heart to tremble at the commiſſion and to be terribly amazed, the Apoſtle toucheth at theſe kindes of ſecret ſinnings, Rom. 1. unnaturall lustings and burnings.
6. The more art a man doth uſe to effect his ſecret ſinnings the The more art a man uſeth in ſecret ſins the worſe they are.worſe they are: foraſmuch (as a about the ſame ſin,) it is ever wo…ſe when it is breathed out by deliberation, then when it is forced out by a meer temptation: and ſin is not to be reputed an infirmity, or weakneſs, when art or cunning is the cauſe of it, for as much as art is ſober and takes time to contrive, and reaſon to place and diſplace; to help and forward its acts or intentions The more frequent a man is in them the worſe they are.all which are contrary to ſurpriſals and infirmities.
7. The more frequent a man is in ſecret ſinnings the deeper is his guilt? when he can drive a trade of ſ…n within doors: when it is not a ſlip, but a courſe; and he hath h…dly ſcraped out the bitterneſſe of the former, but he is exerciſing the ſin new and afreſh againe.
8. The more gripes of conſcience and reſolutions a man hath felt To wallow in them againſt conſcience and reſolutions makes them worſe.and taken againſt ſecret ſinnings, and yet wallowes in them, the more ſtaine and guilt lies upon his ſoule. A wound to a ſick man is worſe then to an healthy man, foraſmuch as the ſpirits are already wounded by ſickneſs: no ſinnings wound deeper then ſuch as follow the woundings of conſcience; a ſinner doth thruſt the ſword in againe to the ſame hurt.
Thirdly, the means.
But you will ſay, this is fearfull to ſin thus, what Meanes The meanes to be cleanſed of ſecret ſins.may be uſed to get off, and to keep off the ſoule from ſecret ſins?
The rules of direction (which as ſoe many means) I would commend unto you are theſe.
1. If thou haſt been guilty of ſecret ſinnes, be humbled and repent: A man ſhall hardly ſtave off a new ſin, who hath not been humbled for an old ſin of the ſame kinde: for as much as future care Be humbled for them.ſeldome manifeſts it ſelfe without former ſorrow: haſt thou been a ſecret Adulterer, fornicator, thief, backbiter, oppreſſor, liar, drunkard, &c.
O haſten, haſten in by ſpeedy ſorrow, by ſpeedy repentance: bewaile (if it be poſſible) with teares of blood thy ſecret wickedneſſe: if thou doeſt not judge thy ſelfe, God will ſurely judge thee, and thinke not that becauſe thy ſinnings were ſecret, therefore thy compunctions muſt be ſmall, nay, thou oughteſt to abound the rather, and the more in floods of tears, and of bitter contrition, who dideſt dare to provoke God ſo, &c.
2. Take heed of ſecret occaſions and provocations: why is it that Take heed of ſecret occaſions, and provocations.thou ſayeſt, O this nature, O this heart, O that Satan. Thou haſt, I confeſſe, ſhed many teares; thou haſt felt many ſorrows and troubles, thou haſt made many vowes and reſolutions; thou haſt put up many prayers and petitions, and yet thou art in thy ſecret ſinnings, why, what ſhould be the reaſon, do prayers do nothing againſt ſin? yea, do tears nothing? do troubles nothing? do vows nothing? yes, all of thoſe may do ſomething, if ſomething elſe be added, if the leake be ſtopped, if the windows be ſhut, if the doores be locked, I meane, If occaſions and provocations be conſcionably and carefully avoyded: otherwiſe they are nothing: if thou prayeſt and then adventures thy ſtrength upon the occaſion of thy ſecret ſinning, what doſt thou but ſeek God firſt, and next riſe up and tempt him. Keep cloſe to heaven, and keep off from the occaſions, and then tell me whether God will not keep thee from thy ſinnings.
3. Cruſh the temptations which come from the roots, Though thou doeſt decline occaſions, yet thou canſt not decline thy Cruſh the temptations from the roots.ſelf: And there is that in a mans ſelf, which can fetch in the occaſion by repreſentation, by inclination, by contemplation: ſometimes another provokes thee to ſin, and this is in ſociety; ſomtimes thine own heart provokes thee to ſin, and this is when thou art ſolitary. Now the thoughts ſteal out, now imaginations preſent and confer with the minde, with the will, with affections: wouldſt thou now free thy ſelf from ſecret actings, then free thy ſelf from ſecret thinkings.
The picture in the glaſs may inflame as much as that in the natural face: ſo ſin in the repreſentation of the minde may fire our corrupt hearts, as well as the entiſings of it by converſing occaſions, Pſalme 19. 14. Let the Meditations of my heart be always acceptable in thy ſight, O Lord my ſtrength and my Redeemer.
There are two things which will never faile you in your ſurpriſal of ſecret ſinnings, viz.
1. One is to be digging up the intimate root of all ſinnings.
2. Another is to ſtifle the firſt conception of ſins, to make ſinne an abortive in the womb, that it ſhall never ſtretch out it ſelf to actions. Beloved, to tye Sampſons armes, it was a vaine thing, his ſtrength lay not there; but if the hair of his head be cut off, then his ſtrength is gone, and he ſhall become weak. To tamper (only) with the acts of ſinne is not the way to be rid of ſinful acts. But the ſingular way to be rid of bad acts, is to be rid of a bad nature: the vertue of the effect alwayes lurks in the cauſe, and therefore it is the cauſe which gives life and death to it. If thou couldeſt once get an holy nature, which might be at defiance with ſinne in its throne; know this, that a new nature and daily combat would much help againſt ſecret ſinnings. That ſinne is leaſt of all acted with life, which is moſt of all combated within the heart: for ſinne hath leaſt practiſe where it hath moſt oppoſition: And of all oppoſitions thoſe that are inward are moſt weakning of ſin.
4. Get an hatred of ſinne, which will oppoſe ſin in all kindes, and all times, and in all places.
5. Get the feare of God planted in thy heart. There are three ſorts of ſinnes which this fear will preſerve a man Get the feare of God.againſt.
Firſt, Pleaſant ſinnes, which take the ſenſe with delight.
Secondly, Profitable ſinnes, which take the heart with gaine, but what ſhall it profit me to winne the whole world, and to loſe my ſoul.
Thirdly, ſecret ſinnes of either ſort. Joſeph did not dare to ſinne that great ſinne of uncleanneſſe; though the acting of it might have beene ſecret, and thou…h perhaps the conſequence of it mi…ht have been his preferment; why, the fear of God kept him off, he had an awful regard to God, he knew the greatneſſe of his holineſſe, of his power, How can I do this great wickedneſſe and …nne against God? Gen. 39. 9. Why (brethren) if we feare the Lord, it is not the night which the thief doth take, nor the twilight which the adulterer doth take, nor the ſeaſons of ſecrecy or places of obſcurity that will prevaile with us, &c. Yea, but God ſees me, the great judge of heaven and earth, the holy one, the God who hates all ſinne, whoſe eyes are brighter then the Sunne, and purer then to behold ſin: and who is mighty in power, and juſt in his threatnings, he ſees and beholds, therefore I dare not.
6. Believe Gods omniſcience, and omnipreſence; that the Believed Gods omniſcience:Lord is every where, and all things are naked and open to his eye with whom thou haſt to deal: thou canſt not intend to think, thou canſt not whiſper out thy thou…hts, thou canſt not finger the cloſeſt bribes, thou canſt not encline thy ſelf to the moſt abſtracted kinde of ſecrecy in the world; but God ſees thee clearly, perfectly; now if a man could believe that God is ſtill with us, and there are two which evermore goe with us, the Judge and the Regiſter, God and conſcience, that he is acquainted with all his thoughts, paths, wayes, this would put an awe upon him: would the wife be ſo impudent to commit folly and proſtitute her whoriſh body in the ſight and preſence of her husband; would the ſervant be filching out of the box; if he ſaw his Maſters eye upon his hand.
7. Get thy heart to be upright, uprightneſſe is an inward temper: and hypocriſie is an outward complection, Pſalme Get thy heart to be upright.119. 3. They do no iniquity, &c. The inward man is the buſineſſe of ſincerity, to the forming and faſhioning of that, doth it improve and imploy it ſelfe? it knowes that God delights in truth, and this too in the inward parts: It endeavours to pleaſe God in all things, and there to be moſt to God, where man can be leaſt in obſervation, and that is in the ſecret and hidden frame.