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It may be that mote in his brother's eye, had drawn many tears from it, but thefe he takes no notice of; and mean while. there is a beam, i. e. a great horrid flagitious evil, in himself; but it is too near him to be discerned or bewailed: This is a sad fymptom of a naughty heart.

2. Secondly, He may hate it in its effects and consequents; not in its own nature ; as the thief hates the gallows, not the wickedness that he hath done. It is not sin in itself, but sin in its connexion with hell, that is frightful to him.

The unfound professor could wish that there were no such threatening in the Bible against fin. When fin tempts him, ! would, faith he, but I fear the consequence. Olin, could I separate thee from hell, nothing should separate thee and

3. Thirdly, He may hate it in a mood or pang, but not with a rooted habitual hatred. It is plain froin 2 Pet. ii. 22. That Gn may sometimes lie upon the conscience of an unreges nerate man, as a load lies upon a sick ftomach; and so he may discharge himself of it by reformation, restitution, &c. but a little time reconciles the quarrel betwixt him and his luft again : If they fall out, they will fall in again : “ The dog re“ turned to his vomit, and the fow that was washed, to her swallowing in the mire.”

But an upright soul hates sin in another manner; and in this hatred of fin the children of God are manifest.

1. First, The opposition of sin to God, is the very ground and formal reason upon which a gracious foul opposes and hates it. If it be opposite to the holy nature and law of God, it cannot but be odious in his eyes : This cut David's heart, Pfal. li. 4. “ Against thee, thee only have I finned,” 9. d. I have wronged Uriah greatly, I have wronged myself and family greatly bug the wrong Í have done to others is not worth naming, in comparison of the wrong I have done to thee.

2. Secondly, The upright foul hates fin in himself, more than he hates it in any other; as a man hates a serpent in the hedge, but much more in his own bofom : Rom. vii. 23: " But I see another law in my members ;" and ver. 21.

" I “ find then a law, that when I would do good, evil is present « with me :"

d. I do not know how others find it, but I am fure I find lin in my very bosom, in my very bowels, it is prefent with me.

Owretched man that I am! A gracious soul can mourn to see it in others, but to find it in himself pierceth him to the very heart.

3. Thirdly, The gracious foul batęs not only this or that particular fin, but the whole kind, every thing that is anful, True hatred is propos Tee young

of the whole nature or kind; Psal. cxix. 104. “I hate every falfe way." His reasonings proceed a quatenus ad omne, from sin as fin, concluding againk every fin; fins that are profitable and pleasant, as well as fins that have neither profit nor pleasure ; fins that are secret, as well as fins that are open, and will defame him,

And, before this trial, a false heart cannot stand ; for he always indulges some luft : There is an iniquity which he cannot be separated from.

4. Fourtbly, The sincere soul hates sin with an irreconcile able hatred. There was a time when in and bis soul fell out, but there never will be a time of reconciliation betwixt them again,

That breach, which effectual conviction once made, can ne ver be made up any more; “ They will return no more to fol. “ ly," Psal. lxxxv. 8, And indeed it seems to them that have fuffered fo much for sin, that have endured so many fears and sorrows for it, the greatest folly in the world to return to an 4. gain: No, no, they admire the mercy of their escape from fin, to their dying day, and never look back upon their former ftate but with shame and grief.

Ask a convert, Would you be back again where once you were ? Would you be among your old companions again? Would you be fulfilling the lusts of the flesh again ? And he will tell yoy, he would

not run the hazard, to abide one day or one night in that condition again, to gain all the kingdoms of the world the next morning,

5. Fifthly, The fincere loul hates in with a fuperlative ha, tred; he hates it more than any other evil in the world beşides it. Penal evils are not pleasant in themselves, but yet if he must endure them, or sin, then sufferings to chufe; Heb. xi. 25. "Chusing rather to suffer affli&ion than enjoy the

" of sin.

6. Șixthly, To conclude ; fo deep is the hatred that upright ones bear to fin, that nothing pleases them more than the thoughts of a full deliverance from it doth; Rom. vii, 34. “I ď thank God, through Jesus Chrift our Lord." What doth he fo heartily thank God fer? Q for a prospect of his final delivere ance from fin, never to be entangled, defiled, er troubled with

• Arif, Rhe bib. 2. cap. 4

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it any more: And this is one thing that (weetens death to the faints as much as any thing in the world can do, except Christ's victory over it, and lying in the grave for us. To think of a grave is not pleasant in itlelf; but to think of a parting-time with lin, that is sweet and pleasant indeed,

SECT. V.
Hirdly, The children of God and the children of

the devil; pure gold and vile dross, are manifest, as in hatred of fin, fo in their troubles and forrows about fin.

All trouble for sin argues not sincerity; some have reason to be troubled even for their troubles for lin: So have they,

1. Firft, That are only troubled for the commission of some more gross fins, that startle the natural conscience, but not for inward Gins, that defile the soul. Judas was troubled for betraying innocent blood, but not for that base luft of covetousness that was the root of it, or the want of fincere love to Jesus Christ; Matth. xxvii. 4, 5. Outward fins are fins majoris infamia, of greater scandal ; but heart-fins are oftentimes majoTis réatus, fins of greater guilt. To be troubled for groffer lns, and have no trouble for ordinary fins daily incurred, is an ill fign of a bad heart.

2. Secondly, A graceless heart may be much troubled at the discovery of fin, when it is not troubled for the guilt of fin; Jer. ii. 26. “ As the thief is alhamed when he is found, so is « the house of Israel ashamed.” Hence it is that they stick not to commit ten fins against God, to hide one sin from the eyes of men. It is a mercy that sin is the matter of men's Thame, and that all are not arrived to that height of impudence to declare their fin as Sodom, and glory in their shame: But to be ashamed only because men fee it, and not with Ezra, to lay, “O my God, I am ashamed, and blush to look up unto " thee,” Ezra ix. 6. ashamed that thou feeft it, is but hypocrisy,

3. Thirdly, A graceless heart may be troubled for the rod that sin draws after it, but not for sin itself, as it provokes God to inflict such rods.

But the troubles of upright ones for fin are of another kind and nature.

1. First, They are troubled that God is wronged, and his Spirit troubled by their fins : So the penitent prodigal, “I Whave finned against heaven, and in thy fight,” Luke xv. 21. Against heaven, that is, against him whose throne is in heaven, a great, glorious, and infinite Majesty! a poor worm of the carth bath lifted up his band against the God of heaven.

2. Secondly, They are troubled for the deflement of their own souls by fin: Hence they are compared in Proverbs xxv. 26. to a troubled fountain. You know it is the property of a living spring, when any filth falls into it, or that which lies in the bottom of its channel, is raised and defiles its streams, never to leave working until it hath purged itself of it, and recovered its purity again.

So it is with a righteous man, he loves purity in the precept, Psalm cxix. 140. and he loves it no less in the principle and practice : he thinks it is hell enough to lie under the pollution of fin, if he should never come under damnation for it.

3. Thirdly, They are troubled for the estrangements of God, and the hidings of his face from them because of their fin. It would go close to an ingenuous spirit to see a dear and faithful friend whom he hath grieved, to look strange and fhy upon him at the next meeting, as if he did not know him : much more doth it go to the heart of a gracious man to see the face of God turned from him, and not to be towards him as in times paft. This went to David's heart after his fall; as you may fee, Psalm li. 11. “Cast me not away from thy presence, ” and take not thy holy Spirit from me;" q. d. Lord, if thou turn thy back upon me, and estrange thyself from me, I am a loft man ; that is the greateft mischief that can befal me.

4. Fourthly, Their troubles for fin run deep, to what other mens do. They are strong to bear other troubles, but sink and faint under this: Psalm xxxviii. 4. Other sorrows may for the present be violent, and make more noise, but this forrow foaks deeper into the soul.

5. Fifthly, Their troubles for sin are more private and filent troubles than others are, “their fore runs in the night,” as it is Pfalm lxxvii. 2. Not but that they may, and do open their troubles to men (and it is a mercy when they meet with a judicious, tender and experienced Christian to unbofom themfelves unto) but when all is done, it is God and thy foul alone that must whisper out the matter. Ille vere dolet, qui fine tefte dolet : That is fincere forrow for sin indeed, which is expressed fecretly to God in the closet.

6. Sixthly, Their troubles are incurable by creature-comforts. It is not the removing fome outward pressures and inconveniencies, that can remove their burden ; nothing but pardon, peace, and witneffed reconciliation, can quiet the gracious heart.

7. Seventhly, Their troubles for fin are ordinate and kept in i own place; they dare not stamp the dignity of Christ's

blood upon their worthless, tears and groans for sin : * Lava. lachrymas, Domine : Lord, wash my finful tears in the blood of Christ, was once the desire of a true penitent. And thus our trouble for Gin shews us what our hearts are.

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S E C T. VI.
"Ourthly, The behaviour and carriage of the soul,

with respect to subjection to the commands of fin, shews what our estate and condition is. This will separate dross from gold. All unregenerate men are the servants of fin, they subject themselves to its commands. This the scripture fometimes calls a “conversation in the lufts of the flesh," Eph. ii. 3. Sometimes the "selling of themselves to fin,” i Kings'xxi. 20. Now, as † a judicious divine observes, though the children of God complain with Paul, Rom. vii. 14, 15. that they are “ fold under fin,” yet there is a vast difference betwixt thefe two: The faints are sold to it by Adam, but others by their own continued confent. But to shew you the difference in this matter, I conceive it necessary to thew wherein the reigning power of fin doth not confift, and then wherein it doth; that you may plainly discern who are in subjection to the reigning power of their corruptions, and who are not. Now there be divers things common both to the regenerate and unregenerate; and we cannot say the dominion of fin lies in any or in all of them, viz. abstractly and simply considered.

1. First, Both one and other having original corruption dwelling in them, may also find this fountain breaking forth into gross and scandaļous fins: But we cannot say that because original corruption thus breaks forth into gross and scandalous fins in both, therefore it must needs reign in the one as well as in the other; a righteous man may “fall before the wicked,” as it is, Prov. xxv. 26. He may fall into the dirt of groffer ¡niquities, and furnish them with matter of reproach. So did David, Peter, Abraham, and many more of the Lord's upright-hearted ones, whose souls nevertheless fin did not reign over by a voluntary subjection to its commands, nor must this embolden any to fin with more liberty.

2. Secondly, Though an upright foul fall once and again into fin, though he reiterate the same act of sin which he hath rear pented of before ; yet it cannot merely from thence be con-, cluded, that therefore fin reigns over him as it doth over a wicked man that makes it his daily trade. I confefs every re

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