Thirty-One Select Sermons 2, Sermon collection · Sermon 12
The upright Heart, AND Its DARLING Sin.
PSALM 18.23.
I was alſo upright before him, and kept my ſelf from mine iniquity.
DAvid now being grown old, his enemies being ſubdued, the promiſe that God made to him fulfilled, and the Kingdom ſettled upon his head, and he was not only delivered from the danger of the hand of Saul, but alſo from the fear of the houſe of Saul▪ he cannot let the remembrance of ſuch a mercy paſs without a ſong of praiſes (though for particular deliverances he made particular ſongs before) that God might have praiſe is his end in beſtowing mercy, and it ſhould be our end in deſiring mercy; and they are our greateſt aſſurance of enjoying of mercies, when Gods enlarging of his hand is alſo a means of enlarging of our hearts, for he doth expect no other ſacrifice but the calves of our lips: Here are four or five things that David here takes notice of.
Firſt, he ſets forth the greatneſs of the danger that he was in, the ſorrows of death compaſſed me round about, &c.
Secondly, the glory of the deliverance, and that was as an anſwer unto prayer.
Thirdly, the fruit of it; and to be unfruitful under mercies is the greateſt barrenneſs, for they drop fatneſs, and not only the fruit of the lips, words in labris nata; but it muſt be from inward and hearty affections, e ſulco pectoris: God expects ſpecial fruit under mercies, or under croſſes, and if he comes to find fruit upon a figg-tree dunged, he will be much diſpleaſed if he find none: Now the fruit of the mercy is threefold.
Firſt, the love of God is enlarged and inflamed, the more mercy a gracious heart receives, the more abundant he is in love to God, for our love to God is but by reflexion, we love God; becauſe he loved us firſt: and the more the ſoul taſts of Gods love in a mercy, the more it doth draw forth in him love to God again; much was forgiven her, therefore ſhe loved much: ſo much is given to a Saint by God, therefore he loves God much.
Secondly, his confidence in God is enlarged; the Lord is my rock and my fortreſs, my deliverer; and when I call upon him, I ſhall be ſaved from mine enemies, the Lord is the God of ſalvations, and to him belong the iſſues from death, and this God I have an intereſt in, he is mine by Covenant, and he is by my experience all this to me.
Thirdly, he is by this quickned and encouraged unto prayer, therefore I will call upon the Lord, and I will pray to him in all dangers, and my cry ſhall come before him, it ſhall enter into his ears, &c. The proper fruit of mercy indeed, is the inflaming of a mans love to God, and the ſtrengthening of a mans faith, and his encouragement and the inlarging of a mans heart in prayer.
Fourthly, he ſets down the grounds of all theſe mercies.
Firſt, Gods free-grace foreign becauſe it was Gods good pleaſure, and from this fountain do iſſue all Gods mercies to the Saints, as Chriſt reſolves it, Mat. 11.25. Even ſo Father, for ſo was thy good pleaſure; nay the greateſt bleſſings that ever were beſtowed upon a creature, and the higheſt advancement that the creature was capable of, the union of the humane nature with the God-head, to be ex nullo merito ſed gratis.
Secondly, in the perſon to whom the mercy is beſtowed, for as God ſtands in a peculiar Covenant-relation to his people, ſo he hath a peculiar providence over them, Job 29.4. The ſecret of the Lord is upon their Tabernacle, and according to their integrity the Lord will appear for them, and own them in trouble: God is with his people at all times, but he is neareſt to them in the worſt times. And here there was firſt, Juſtitia cauſae; the Lord hath undertaken the cauſe of the oppreſſed, and the relief of the innocent. Now they charged me with treacherie, with a deſign to kill the King, and to take the Kingdom as a man that raiſed ſedition, and civil wars in the Nation, the Lord knows, in this my integrity, according to the uprightneſs of my heart, and the cleanneſs of my hands hath he recompenced me. Secondly, Juſtitia perſonae, a legal righteouſneſs there cannot be, ſo there is none righteous, no not one; but there is that which in Gods account goes for righteouſneſs evangelical, and that is ſincerity and truth in the inward parts, God delights in the works of his own ſpirit, and in rewarding the graces that he himſelf hath wrought in a man; Qui tribuit ut benefacerem, ſecundum puritatem factorum retribuit mihi. Auguſt.Auſt. in loc. Now he ſhews wherein this ſincerity doth appear in theſe three things.
Firſt, I have not departed from God wickedly; that is, with a purpoſe and reſolution of heart to continue in a way of ſinning, and that is the property of ſincerity; a man indeed may be over-taken and ſurprized by a temptation, but it is not with a reſolution to forſake God, and to cleave unto the ſin, or reſt in it, he will not ſleep in it, ſpare it or favour it; that is, to do wickedly againſt God, to have a double heart, and a double eye: to look upon two objects, partly at God, and partly at ſin; ſo to keep God, as to keep ſome ſin alſo, as it is with all falſe hearted men in the world, they look not upon god alone, let them pretend to Religion never ſo much, yet they look not unto God alone but upon ſomething elſe together with God; as Herod he regarded John, but regarded his Herodias more; and the young man in the Goſpel, comes to Chriſt, yet he looks after his eſtate; and Iudas followed Chriſt, yet looks after the bag, this is to depart wickedly from the Lord.
Secondly, all his Iudgements were before me: a ſincere and an upright heart hath a reſpect to all the Commandments; as its ſaid of David, Acts 13.22. A man after Gods own heart, he muſt fulfil all his wills; not only eaſie duty, but difficult duty; not only thoſe that are in faſhion, but thoſe that are out of faſhion, and are diſcountenanced amongſt men; in the leaſt as well as in the greateſt; for the whole Law is written in the heart; and his obedience thereunto is univerſal, Rom. 6.17. And the more of Gods authority there is in the Law, the deeper impreſſion it hath upon the ſpirit.
Thirdly, I was alſo upright before him, and I kept me from mine iniquity. A ſincere heart hath the moſt ſerious reſolutions, the moſt unfeigned deteſtations, and therefore the greateſt and the moſt diligent watchings againſt his own iniquity, that ſin to which his nature is moſt prone, and wherein he is moſt apt (and hath commonly been) to be enſnared.
In the words are two things. Firſt Davids profeſſion of his ſincerity. Secondly, his teſtification of it.
Firſt, I was upright foreign perfect, there is a two-fold perfection; Firſt a legal perfection, which is a perfect conformity in nature, and in life to the Law of God; ſuch as was in Adam in the ſtate of his innocency, and this the Papiſts contend to be attainable even in this life; but here, Who can ſay my heart is clean? or I am purged from my ſin? therefore ſurely this was not the perfection David here ſpeaks of, for his failings were known and confeſſed by himſelf, and remain upon record, known and read of all men.
Secondly, there is an evangelical perfection, a perfection according to the tenour of the ſecond Covenant, and this is two-fold.
Firſt, in a mans Juſtification, and ſo a man is perfefectly juſtified that is in Chriſt; for, we are made the righteouſneſs of God in him, 2 Cor. 5.22. So we are ſaid to be compleat in Chriſt, and by his blood to have no more conſcience of ſin. So the Church is ſaid to be all fair, and to have no ſpot in her; and ſo, by one offering the Lord hath for ever perfected them that be ſanctified; Heb. 10.14.
Secondly, a perfection of Sanctification, and this is perfect in the parts of it, that is, 1 Theſ. 5.23. when a man is ſanctified throughout; that is, in every part, though he be not perfectly ſanctified in any part; perfect holineſs is the aim of the Saints upon earth, though it be only the reward of the Saints in heaven; and here God accepts of the will for the deed, and looks upon the things that they aim at as already attained, for his end; in their predeſtination was their conformity to the image of his ſon, Rom. 8.29. And according to that end, the Lord looks upon them as Chriſt ſhall preſent them, without ſpot, or wrinkle, or any ſuch thing; ſo that they that are perfect, Firſt, in the perfection of their holineſs. Secondly, in their aims. Thirdly, it ſhall at laſt end in perfection, When that which is perfect is come, then that which is in part ſhall be done away, and they ſhall be the ſouls of juſt men made perfect, Heb. 12. And it is this laſt that is the perfection God aſcribes to his people; to Noah, Gen. 6.9. to Abraham, Gen. 17.2. Job 1.1. there is a perfection with men, as Paul ſaith he was, Phil. 3. Concerning the righteouſneſs of the Law blameleſs; but though I know nothing by my ſelf, yet I am not thereby juſtified; for the eyes of the Lord they are pure eyes, and he looks not as man looks; men look upon the appearance, but God looks upon the heart. There are three expreſſions of this in the Scripture. Firſt, to walk with God, as its ſaid of Enoch, Gen. 5.22. and Noah, Gen. 6.9. Secondly, Abraham, Gen. 17.2. God ſays, Walk before me; the word is, foreign in the ſight and preſence of God, having alwaies a reſpect unto his allſeeing eye. Thirdly, there is a walking after God, Numb. 14.24. Caleb walked after God: and to follow the Lamb whereſoever he goes; that is, in reference unto the precepts of God, the providences of God, and the pattern and example of God, and theſe three expreſſions ſet forth a choice perfection. Firſt, in all a mans waies to have an eye to Gods preſence. Secondly, to ſee God going before him in his precepts, and his providence, and example, to be imitators of him. Thirdly, to walk with him; that is, in all theſe to enjoy Communion with him, and to approve a mans heart unto him, as David doth here, I was upright before him.
Hence obſerve: Firſt, that a godly man may have his heart upright and perfect, even in the imperfect on of his waies.
Secondly, a man that is ſincere is in Gods account a perfect man: ſincerity is the truth of all grace, the higheſt pitch that is to be attained here.
Thirdly, ſinceerity of heart gives a man boldneſs, even in the preſence of God, notwithſtanding many failings. The Lord doth charge the Angels with folly, Iob 4.18. how much more man that dwells in a houſe of clay? David whoſe faith had failed, and he ſaid, I ſhall one day periſh by the hand of Saul; and his tongue had faltered alſo to Abimilech the Prieſt; three or four ſeveral lies he had told, yet David can ſay to God, that he was perfect with him, for all that; it is a ſtrange boldneſs that the Saints have in the preſence of God, by vertue of the New Covenant, all their ſins ſhall be laid open at the laſt day as a canceld bond, that they wonder how they ſhall look upon them and not bluſh, but the ſame ſpirit of ſon-ſhip that ſhall give them perfect boldneſs then, doth give them boldneſs in a great meaſure, begins in this life; that they ſhall be able to ſay, Neither height nor depth, &c. Nothing ſhall ſeparate us from the love of Chriſt.
Now for the teſtification of it, how did he prove this perfection? Why by this, I have kept my ſelf from mine iniquity; the word in the Hebrew, foreign ſome interpreters do refer unto his enemies that he had many corrupt affections that were ready to break forth, and in all this time he had very great temptations, but yet his care had been to keep them under, that they got not the power over him; ſometimes his unbelief did ariſe, and he was full of deſpairing thoughts: to ſee that all men were lyers, and the promiſe of God would fail them: ſometimes the revenge of his ſpirit did ariſe, that he had motions to avenge himſelf with his own hand, and ſometimes the impatience of his ſpirit in reference unto the mercy promiſed, that he could not ſtay Gods time, but to have uſed indirect means to accompliſh it: but he did watch againſt all theſe, and did not ſuffer them to carry him headlong, &c. But there are ſome Interpreters that commonly refer itun to ſomeproper and peculiar evil, and way of ſinning that David had reſpect unto here, which the Fathers commonly call peccatum in delitiis, a mans ſpecial darling, and beloved ſin; and what ever that was, David teſtified his uprightneſs by it, that his care was to keep himſelf from it.
[Keep himſelf] who made man his own Keeper? its the Lord that is his Keeper: He is the Keeper of Iſrael, and the preſerver of man; if a man cannot keep himſelf from ſorrow, how is he able to keep himſelf from ſin? God indeed in our firſt converſion works upon us as he did upon the earth or Adams body in Paradiſe, before he breathed a ſoul into it, and made it a living creature; ſuch a power as Chriſt put forth upon Lazarus in his grave; for we are dead in treſpaſſes and ſins; but yet being living, he muſt walk and act of himſelf, the Lord will have us to co-operate together with him, for we are built upon Chriſt, not as dead, but as living ſtones, 1 Pet. 2.5. The grace whereby we are made alive is his, and the power is his, he it is that works in us both to will and to do: when we perform any thing, and yet by his grace we do it alſo: ille facit ut nos faciamus, quae praecepit.August.
So we are ſaid to cleanſe our ſelves, 2 Cor. 7.1. and to purge our ſelves, 2 Tim. 2.21. and to keep our ſelves, 1 Joh. 5.19. he keeps himſelf that the wicked one toucheth him not, &c. Grace is the new creature a new nature: & therefore hath ſympathy and antipathy anſwerable thereunto, to deſire the things that make for it, and to riſe up againſt the things that are againſt it, as all other natures in the world have a principle to ſeek their own preſervation.
Doctrine.
Hence the Doctrine is, Even the beſt and deareſt of Gods people have ſome ſins that they are more prone to then others; which may be called their own iniquity.
Secondly, that the main power of grace is ſeen and exerciſed in a mans preſervation from theſe.
Thirdly, that for a man by the power of grace to be active againſt theſe, is a ſpecial teſtification of an upright heart.
Here firſt, we are to enquire what is a mans own iniquity?
Secondly, what is it for a man to keep himſelf from it.
Thirdly, how and in what reſpects is this a ſign of a ſincere and a perfect heart?
Fourthly, apply it?
Firſt, what is a mans own iniquity? Here conſider, in every man by nature ſin doth reign, and a man is in juſt judgement given up unto the power of it; quod venditur, tranſit in poteſtatem ementis: but the reign of ſin is double, virtual and actual; virtual, ſo every ſin doth reign, for it is original ſin, the Law in the members that is properly the King, and in preparation as the Kingdom of ſin ſhall require; ſometimes it requires a man to commit this ſin, and then another, and many times makes men commit thoſe ſins that before they abhorred and ſtarted at the thought of, as we ſee it in Hazael.
But the actual reign of ſin, is commonly of ſome particular maſter-luſt, which is as the vice-roy over all the reſt of the ſins in the ſoul, and commands them all as Lord paramount, and makes them all ſubſervient and ſubordinate unto it, and this is according to cuſtom, calling, conſtitution, abilities, relations, and according to the different adminiſtrations of the ſpirit of God; for though God be not the Author of ſin, yet he is the Orderer of ſin. So that, it is that way of ſin and death that a man choſeth to himſelf, he having looked abroad upon all the contentments of the world, his own corrupt inclination doth choſe unto himſelf to follow with greateſt ſweetneſs and contentment, and delight, as that wherein the happineſs of his life conſiſts; that as in the body there is in every one ſome predominant humor; So there is in the body of ſin alſo; That as in the natural man, though there be all the faculties, yet ſome faculties are in ſome more lively and vigorous then in others, ſome are more witty, ſome are more ſtrong, ſome quick of ſight, ſome have a ready ear, and others a nimble tongue, &c. So it is in the old man alſo, there is all the power of ſin in an unregenerate man, but in ſome more dexterous one way then another; as men in the choice of calling, ſome have a greater inclination to one thing then to another, ſo it is in the choice of contentments alſo: as in the appetite for food, ſo it is in luſt, being nothing elſe but the appetite of the creature corrupted to ſome ſinful object.
As in the regenerate man, though there be the whole new man wrought, all graces at once, yet there are ſome peculiar graces wherein ſome men excell above others; Abraham in faith; and Moſes in meekneſs; Job in patience; Joſeph in chaſtity; David in height of ſpiritual affections; Solomon in wiſdom; and in zeal Hezokiah: and therefore we ſhall in Scripture read it after, that there was none before him, nor none ſuch ſhall ariſe after him; it is to be underſtood in reference unto their peculiar graces, wherein they did excell, as their proper excellency; ſo it is in the old man, there be peculiar corruptions, the whole body of ſin is in every man, but yet ſome ſins are more predominant in ſome men more then others, as Jeroboam for idolatry, and Herod his uncleanneſs, Baalam his ambition, Cam his envy, Corah his gain-ſaying, and Eſau his prophaneſs, Iſmael was a ſcoffer, and Judas his coveteouſneſs, the young man in the Goſpel was a worldling, &c. and this is the ſin that a man may truly and properly call his own; and though the raigning power of this ſin be broken in a mans converſion, yet there are the remainders of corruption that Satan will aſſault a man again withall, and varniſh it ſo over, that the man ſhall fall in love with it; and as Tertullian ſaith of an apple which is rotten on the one ſide, men may not be drawn to like it when that is diſcoverd, yet if it looks well on the other ſide, a man may be induced by that fair appearance to taſte it, &c. And Satan will think to enter at the ſame door, and by the ſame Dalilah that he formerly prevailed with, he will try to prevail again; and the former pleaſure of the ſin will offer it ſelf to a man, ſo that even to a godly man it will be a hard thing to keep himſelf from this iniquity.
Secondly, what is it for a man to keep himſelf from his iniquity? I ſhall a little open this to you in ſix particulars.
Firſt, he takes care to keep the evil of that ſin alwaies in his eye, and to keep himſelf lo… in this conſideration, that he hath been guilty of it in times paſt: as we ſee, Pauls darling luſt was perſecution in the daies of his unregeneracy, and he never lets that go out of his mind, to humble him, 1 Tim. 1.15. I was a perſecutor, and I was an avenger: and when the blood of thy Martyr Stephen was ſhed, I was conſenting unto his death, and kept the cloaths of them that ſlew him, &c. And laſt of all, Chriſt was ſeen of me, as of one born out of due time, not worthy to be called an Apoſtle, the leaſt of Saints, the greateſt of ſinners, I perſecuted the Church of God; what ſins ſoever he left out in his confeſſion, he never forgets that from day to day.
Secondly, there is no ſin that the heart of man is more perfectly ſet againſt: ind eed as a godly mans oppoſition unto ſin is univerſal, as well as his obedience unto God, there will be a hatred of every falſe way; but yet he hates that ſin moſt, and breaks out againſt it with the greateſt deteſtation, by which God hath been moſt diſhonoured, and whereby his conſcience hath been moſt inſlaved in times paſt, Hoſ. 14.8. They ſhall ſay, what have I to do any more with Idols? they did formerly think their choiceſt gold ſcarce good enough to frame their Idols of, but now they think no place bad enough to caſt them upon, Eſa. 2.20. and 30.22. To the moles and to the bats, and they ſhall caſt them away as a menſtrous cloath, and ſay unto them, Get you hence, &c.
Thirdly, he is in this above all other ſins moſt jealous of his heart; he fears it in reſpect of every occaſion, and opportunity, and temptation. Peter, his evil was frowardneſs and ſelf confidence; there was no ſin that after Peters fall he was further from, Joh. 21.21. Lord thou knowſt I love thee; no more compariſons now, &c. So Auſtin being often inſnared in uncleanneſs in his younger time, he was moſt careful to avoid all occaſions of it afterwards, &c.
Fourthly, this ſin he prayes moſt againſt; and if it be a Devil, thats the way to caſt it out, and uſually it will not go out any other way, he doth it by faſting and prayer, and calls in the aſſiſtance of Chriſt and his Almighty power for his preſervation.
Fifthly, he turns the edge of the threatning againſt this ſin; for the ſame method that the ſpirit of God doth uſe, that doth the ſoul alſo uſe, for ſin will die by no other ſword, Dan. 4.27. Nebuchadnezars ſin had been cruelty and oppreſſion, now he would have him break it off, by ſhewing mercy to the poor, as before he had made many poor: Iohn Baptiſt that preached to Herod, who heard him gladly, yet he ſticks at his Herodias: & Paul being to preach to Felix, a corrupt and a laſcivious Judge, he doth it of righteouſneſs, and temperance, and judgement to come; and John met with their peculiar ſin, which was ſelfiſhneſs in the people, extortion in the publican, and violence and rapine in the ſouldiers; and Chriſt to the woman of Canaan, Go call thy husband, Ioh. 14.16. And to the young man, One thing thou lackeſt, go ſell all that thou haſt; ſo, a man that knows the corruption that oftneſt leads him captive, he ſets the edge of the word againſt it.
Sixthly he doth endeavour to grow up in the contrary grace, and ſtrengthens it by all means; as we ſee Zacheus his ſin was worldlineſs and defrauding, now he grew in reſtitution and liberality; the ſin of the Jaylor was cruelty, now he grows up in courteſie; and Paul was a perſecutor, but now a preacher: he thinks he can never do enough to advance and exalt that which before he did labour to his utmoſt endeavour to deſtroy, I laboured more abundantly then they all.
Thirdly, How doth this prove a ſincere heart?
Firſt, This doth ſhew a man to be truly affected with Gods diſhonour; there is no way of evil wherein he hath ſo much diſhonoured God as in this; now looking upon ſin, as a wrong unto God, that wherein he hath diſhonoured God moſt with, that he is affected moſt with.
Secondly, This is a ſin that he hath found the power of Satan moſt in, and his own weakneſs moſt unable to reſiſt, and therefore againſt this ſin he ſets himſelf with the greateſt earneſtneſs, this his ſin did lie at his door in the guilt of it, Gen. 4.7. which is a miſerable thing, talem habere Janitorem. This he did in the guilt of it, moſt fear, and therefore this in the power and dominion of it he doth moſt hate, which he doth ſhew a holy revenge againſt.
Thirdly, This ſhews the truth of a mans ſelf-denial, and his hatred againſt ſin: there be ſome members in the body of ſin, that a man can be content to have them pared when they grow troubleſom excrements, or prejudice him in his reputation or advance in the world: but now for a man willingly to cut off a right hand, and pluck out a right eye, when a man comes to that once, that he will not ſpare his darling, he may be ſure he hates ſin indeed.
Fourthly, This ſhews forth the ſincerity of a mans love to God: for Chriſt ſaith he that loves Father or Mother more then me, Houſe or Land, that will not part with theſe when God ſhall call for them, he is not worthy of me; now if a man part with what is deereſt, then his love to Chriſt is in truth; Abrahams love to God appeared in this, that he did not ſpare Iſaac; ſo we ſhould do as a token that Gods infinite love commanded us to part with it; as he ſpared not his ſon, ſo ſhall we commend our love to God in this alſo, to part with that morſel that we have taſted the greateſt ſweetneſs in.
Uſe.
Try the uprightneſs and ſincerity of your hearts by this: can you ſay that you have kept you from your own iniquity? many men profeſs Religion, and may go far in a form of Godlineſs, and yet ſtill their hearts run on after their former darlings. Job 20.11,12,13. A ſin that many a man carries with him to his grave, and a man lies down in his grave with his bones full of a ſin, that hath been bred and grown up with a man from his youth.
But how ſhould a man know what that ſin is?
Firſt, It may be that which you may count a ſmall ſin, and that which may lie in lawful things; the yong mans darling was covetouſneſs, and the thorny ground, their luſts ran out in a lawful way, Mat. 13 22. A mans individual love to a wife, to a child, &c. may draws a mans love from God, and ruin him, &c.
Secondly, this ſin may be ſo far ſnibbed and pruned by the word, that for a long time it may not appear, Heb. 12.15. A root of bitterneſs, yet it may lie hid as a root in the ground a long time, and a man may caſt it out at laſt, and afterward he may return unto his vomit.
Thirdly, A mans darling may change with the change of a mans condition, and ſome occaſion that may preſent it ſelf; what was Sauls and Jehues Sin before they came unto the Crown we know not; but ſurely it was that wherein their luſt did afterward run out, the eſtabliſhing of the Kingdom upon their poſterity: wantonneſs may be the darling of a mans youth, and worldlineſs the darling of his age, and a mans being raiſed unto honour, and having the opportunities that he had not in times paſt, the luſt may run in another channel, he having now ſuch an opportunity that before he never expected.
How may a man know what it is?
Firſt, It is that where a mans treaſure is, Mat. 6.21. there a mans heart is. Now all things do taſte beſt at the fountain, and grapes at the wine-preſs: Now a mans thoughts are the immediate iſſues of the ſoul; let me ask thee where are thy thoughts in the midſt of thy imployments? thou art impatient till thou have leaſure to take up thy mind wholly with thy treaſure; and as Sampſon, when thou returneſt unto thy ſelf, thy retreats unto thy Dalilah.
Secondly, What ſin is moſt ſweet to thee, and brings thee in moſt delight and pleaſure? Iob 20.11. It is ſweeter to a man then any thing elſe, all other ſins have not that ſweetneſs that this one ſin hath: it is the meat that his ſoul lives upon from day to day, Pſal. 11.3. Wicked mens dainties.
Thirdly, this ſin a man favours moſt, and hides moſt, he cannot endure to have it croſt, as we ſee in Haman, Heſt. 5.13. being croſt in his ambition, if his darling be not pleaſed, all other things will do a man no good; and Herod alſo, he will part with any thing, till it comes to his Herodias: this is a ſweet morſel, he hid it under his tongue: cannot endure to hear it reproved, &c.
Fourthly, this ſin makes all the reſt of a mans luſts ſerviceable unto it; indeed men in their unregenerate ſtate do ſerve divers luſts and pleaſures, but all other luſts are ſubject and ſubordinate to this one.
Fifthly, if God have had any dealing with thy ſoul, any treaties by his ſpirit in common works, what kept thee off from Chriſt? what was the remora that thou couldſt not come? it was Iudas covetouſneſs, and Herods uncleanneſs, and the young mans worldlineſs, after many heating motions, and they cool again, that man is in an ill condition, Ezek. 7.19. The ſtumbling block of their iniquity, Luke 8.13. There is a foreign, an opportunity of temptation when ſuch fall away.
Sixthly, what ſin is it interrupts thee moſt in holy duties? for when all other luſts are kept out, Satan will be ſure to ſet theſe darling ſins on to ſpeak for him, and the corrupt part within a man will joyn with him that theſe may have audience, and when a ſubſervient luſt may not then be entertained, the darling may, Ezek. 31.33. Ioh. 13.27,30. after Chriſt had been upon the Mount, Satan tries their Communion by that, how their maſter-luſt will take with them.
Try your hearts, how you ſtand affected unto this from day to day, and ſo judge of the truth of your repentance and mortification, and the meaſure of it by the ſubduing of your maſter-ſin, for there is not a greater ſign of an unſound heart, then for a man to reſerve and delight in a maſter ſin, and that root of bitterneſs will in time ſpring up, and thou ſhalt again be defiled; and thou wilt afterwards return with the dog to his vomit, and it will be as a ſecret curſe from God to thy ſoul, and this ſin being only kept under for ſome time, it will as a dam to the water riſe the higher, and as fire covered, break forth with the greater violence, and make way for ſeven worſe ſpirits, and ſo thy latter end will be worſe then the beginning.
I ſhould now have enlarged theſe motives, to ſtir you up to take heed of this ſin; as,
Firſt, this ſin will be the ground of thy Apoſtacy; the ſtumbling block of thy iniquity.
Secondly, this ſin God will in Judgement give thee up to: reſtraining grace is a mercy: now for a man to have his luſt let out, for a man to be as wicked as he will, to be let alone in ſin, is a great Judgement, &c.
Thirdly, this will be thy torment for ever, Rev. 1.8. ſo much pleaſure as ſhe hath had, ſo much torment give her; the worm of conſcience ſhal be in the gnawing of this ſin above all others, &c.
I ſhould alſo have ſhewed you, that theſe darling ſins are either perſonal, or national, or Church ſins: and I ſhould have given you inſtances of each of theſe: as Firſt, for perſonal ſtubborneſs in Pharoah, gain-ſaying in Corah, envy in Saul, churliſhneſs in Nabal, ambition in Abſolom, intemperance in Felix, &c. Secondly, National; Curioſity in the Athenians, Acts 17.21. and cruelty in the Babalonians, robberie in the Caldeans, &c. Thirdly, Church ſins, Idolatry was found in Iſrael, having thoſe amongſt them, that teach falſe Doctrine of Balaam; and the Nicolaitans in the Church of Smyrna; ſuffering the woman Jezebel to deceive and ſeduce my ſervants, in the Church of Thyatira; having a name to live in the Church of Sardis; being luke-warm in the Church of Laodicea; and abuſing Church-power to the perſecution of the Saints in the Church of Rome; no man may buy or ſell that hath not the mark of the beaſt, and there is ſellingof the ſouls of men, and making merchandize of them, &c.
Firſt, perſonal ſins. I ſhould now have proved that there are ſuch ſins. Secondly, how a man ſhould know what it is in him that is his Darling ſin. Thirdly, that this ſin above all other ſins is to be denyed. But I cannot more enlarge; The Lord give you the ſpirit of wiſdom and underſtanding. Let us look to God for a Bleſſing.