Chapter 8 (continued, part 2)
your money has passed through my hands towards the relief, refreshment, support, and preservation of such who, for their piety and extreme poverty and necessity, were proper objects of your charity; but I shall take this opportunity to tell you, and all others into whose hands this treatise may fall, that of all the duties of piety there are none—
1. More commanded than this duty of charity, pity, compassion, and mercy to men in misery, especially to those of "the household of faith."
2. There is no one duty more highly commended and extolled than this.
3. There is no one duty that has more choice and precious promises annexed to it than this.
4. There is no one duty that has greater rewards attending it than this. [Proverbs 3:9-10; Eccles. 11:1-2; Gal. 6:10; 2 Cor. 8:3-5, and 9:1-2; Isaiah 58:7-13, (ponder upon it;) Mat. 25:34-41.]
It is certain, that one day's being in heaven, will make a sufficient recompense for whatever a man has given on earth.
Neither shall I acquaint the world with those particular favors and respects which you have showed to myself—but treasure them up in an awakened bosom, and be your remembrancer at the throne of grace. Only I must let the world know that I owe you more than an epistle; and if you please, to accept of this mite in part of payment, and improve it for your soul's advantage, you will put a farther obligation upon me, to study how I may farther serve the interest of your immortal soul.
Let the luster of your prudence, wisdom, charity, fidelity, generosity, and humility of spirit, shine gloriously through all your places, offices, abilities, riches, employments, and enjoyments; for this is the height of all true excellency. And that it may be so, remember forever that the eyes of God, of Christ, of angels, of devils, of sinners, of saints, of good, of bad— are always fixed upon you. God is all ear to hear, all hand to punish, all power to protect, all wisdom to direct, all goodness to relieve, all grace to pardon. God is all eye, to observe the thoughts, hearts, words, ways, and walkings of men. "My eyes are on all their ways; they are not
hidden from me, nor is their sin concealed from my eyes." Jeremiah 16:17. "Your eyes are open to all the ways of men; you reward everyone according to his conduct and as his deeds deserve." Jeremiah 32:19. "For a man's ways are in full view of the Lord, and he examines all his paths." Proverbs 5:21. "Nothing in all creation is hidden from God's sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account." Hebrews 4:13
As the eyes of a well-drawn picture are fastened on us, whichever way we turn, so are the eyes of the Lord. Zeno, a wise heathen, affirms, that God beheld even the very thoughts of men. Athenodorus, another heathen, says that all men ought to be careful of the actions of their life, because God was everywhere, and beheld all that was done. Of all men on earth, magistrates and ministers had need pray with David, "Teach us your way, O Lord, and lead us in a plain path, because of our enemies," Psalm 27:11; or, nearer the Hebrew, "because of our observers." In all the ages of the world there have been Sauls and Doegs, who have looked upon God's Davids with an evil eye, and watched for their halting, Jer. 20:10. There are multitudes that will be still eyeing and prying into the practices, offices, lives, and conversations of magistrates and ministers—the more it concerns them to watch, pray, act, and walk like so many earthly angels in the midst of a crooked, perverse, and froward generation, Phil. 2:15.
Wise and prudent governors are an unspeakable mercy to a nation, which Jethro well understood when he gave Moses that good counsel, to select, "capable men from all the people—men who fear God, trustworthy men who hate dishonest gain—and appoint them as officials over thousands, hundreds, fifties and tens." [Exod. 18:21-22.] But in the nations round, how rare is it to find magistrates qualified, suitable to Jethro's counsel! Alphonsus, king of Spain, coming very young to the crown, was advised that seven counselors should be joined to govern with him—who should be men fearing God, lovers of justice, free from filthy lusts, and such as would not take bribes; to which Alphonsus replied, "If you can find seven such men, nay—bring me but one so qualified—and I will not only admit him to govern with me—but shall willingly resign the kingdom itself to him!"
Wicked policies are ever destructive to their authors; as you may see in
Pharaoh, in Ahithophel, in Haman, etc., Exod. 1:10, 22; 2 Sam. 16:and 23:23; Esther. 7:10. As long as the Roman civil magistrates, senators, and commanders of armies were chosen into places of honor and trust for their prudence and valor—their state did flourish, and did enlarge its dominions more in one century of years than it did after three centuries— when these places of honor came to be purchased. For then men of no abilities were promoted to highest dignities—for money; whereupon civil contentions were fomented, factions increased, and continual bloody internal wars maintained; by which the ancient liberties of that state were suppressed, and the last government of it changed into an imperial monarchy.
As long as the chief offices of the crown of France, and the places of judicature of the realm, were given by Charles the Fifth, surnamed the Wise—to men of learning, of wisdom, and valor in recompense of their loyalty, virtue, and merits—that kingdom did flourish, with peace, honor, and prosperity; and the courts of parliaments of France had the honor, for their justice and equity, to be the arbitrators and umpires of all the differences which happened in those days between the greatest princes of Christendom. But when these places of honor and trust began to be sold to such as gave most money for them, then was justice and equity banished, and that flourishing kingdom reduced to the brink of ruin and desolation by variety of factions and a bloody civil war.
The barbarous policy of Philip the Second, king of Spain, to banish two or three hundred thousand Moors, with their wives and children, under guise of religion, on purpose to confiscate all their land, was fatal to him and to all the Spanish nation; for the Spanish nation never thrived since, etc.
Were it not for exceeding the bounds of an epistle, I might show, in all the ages of the world, how destructive the wicked policies of rulers and governors have been to themselves and the states and nations under them, etc. But from such policies God has, and I hope will forever, deliver your soul. Sir, the best policy in the world is to know God savingly, to serve him sincerely, to do the work of your generation throughly, and to secure your future happiness and blessedness effectually, etc.
Sir, I do not offer you that which cost me nothing, or little, Mal. 1:13-14. God best knows the pains, the prayers, and the study that the travailing of this treatise into the world has cost me, in the midst of trials, troubles, temptations, afflictions, and my frequent labors in the ministry. The truths that I offer for your serious consideration in this treatise are not such as I have formerly preached, in one place or another, at one time or another—but such as, at several times, the Lord has brought to hand; and, I hope, in order to the service and saving of many, many souls. [Commonly men preach those points first, which afterwards they print— but not knowing how long the door of liberty may be open, I have sent this treatise into the world.]
And should you redeem time from your many and weighty occasions, and live to read it as often over as there are leaves in it, I am apt to think you would never repent of your pains when you come to die and make up your account with God. Sir, I must and shall say, because I love and honor you, and would have you happy for all eternity, that it is your greatest wisdom, and should be your greatest care, to redeem time from your worldly business to acquaint yourself more and more with the great and main points of true religion—to serve your God, to be useful in your day, and to make sure and safe work for your soul to escape hell and to get heaven, Eph. 5:15-16; Col. 4:5; Eccles. 9:10.
Sir Thomas More, one of the great wits of that day, would commonly say, "There is a devil called business, which carries more souls to hell than all the devils in hell beside." Many men have so many irons in the fire, and are cumbered about so many things, Luke 10:40-42, that upon the matter they wholly neglect the one thing necessary, though I hope better things of you. [When one presented Antipater, king of Macedonia, with a book treating of happiness, his answer was, "I have no time for this." The Duke of Alva had so much to do on earth, that he had no time to look up to heaven.]
Those who are least perplexed with a crowd of worldly business, are commonly nearest to God. Sir, as you love God, as you love your soul, as you love eternity, as you would be found at Christ's right hand at last, and as you would meet me with joy in the great day of the Lord—make much conscience of redeeming time daily from your secular affairs, to be with
God in your closet, and in your family—to read the Scriptures, to study the Scriptures, and such men's writings which are sound in the faith, and which treat of the great things of the gospel. It is dangerous to be crying, "Tomorrow, tomorrow!" Manna must be gathered in the morning; the orient pearl is generated by the morning dew. There is nothing which puts a more serious frame into a man's heart, than to know the worth and preciousness of time. "Time," says Bernard, "would be a good commodity in hell, and the selling of it most gainful; where, for one day, a man would give ten thousand worlds if he had them."
One called his friends, "Thieves!" because they stole time from him. And certainly there are no worse thieves than those who rob us of our praying seasons, our hearing seasons, our mourning seasons, etc. There was an eminent minister who would often say, that he could eat the flesh off his arm in indignation against himself, for his lost hours. Blessed Hooper was spare of diet, sparer of words, and sparest of time. Bradford counted that hour lost wherein he did not some good by his tongue, pen, or purse. A heathen could say he lived no day without a purpose—that is, he did something remarkable every day. Cato was accustomed to say, that he abhorred to spend idle day.
It was good counsel that an ancient Christian, who is now triumphing in glory, gave to another, "Be either like Christ or Mary: the first was always doing good, the latter was still a-receiving good." This is the way to be strong in grace, and to be soon ripe for glory. Certainly time is infinitely precious in regard of what depends upon it. What more necessary than repentance? yet that depends upon time: Rev. 2:21, "I gave her time to repent of her fornications." What more desirable than the favor of God? This depends upon time, and is therefore called "the acceptable time," Isaiah 49:8. What more excellent than salvation? this likewise depends upon time: 2 Cor. 6:4, "Now is the accepted time, now is the day of salvation." Pythagoras says that time is the soul of heaven.
But to draw to a close, what can there be of more worth, and weight, and importance—than eternity? Eternity is the heaven of heaven—and the hell of hell. Without eternity, heaven would not be so desirable—nor hell so formidable. Eternity depends upon time. Time is the prologue to eternity. The great weight of eternity, hangs upon the small wire of time. Whether
our time here is longer or shorter, upon the spending of our time, depends either the bliss or the bane of body and soul to all eternity! This is our seed-time, eternity is the harvest. Whatever seed we now sow, whether of sin or grace, it comes up in eternity! "Whatever a man sows, the same shall he reap," Gal. 6:7-8; 2 Cor. 9:6. This is our market-time, in which, if we are wise merchants, we may make a happy exchange of earth for heaven, of a valley of tears for a paradise of delights. This is our working time: "I must work the works of him who sent me; the night comes, when no man can work," John 9:4. According as the work is we do now, such will be our wages in eternity. Though time itself does not last— yet whatever is everlasting, depends upon time; and therefore should be carefully improved to the best advantage for our souls, and for the making sure of such things as will go with us beyond the grave.
Shall your wife live to be an honor to God, to be wise for eternity, to be a pattern of piety, humility, modesty, etc., to others, to be a joyful mother of many children, and to bring them up in the nurture and admonition of the Lord? Shall you both live to see Christ formed up in your offspring, and to see their souls flourish in grace and holiness, and God bestowing himself as a portion upon them? Shall you all be blessed with "all spiritual blessings in heavenly places in Christ," and shall you all be crowned with the highest glory, happiness, and blessedness in the world to come? Shall you all live in the sense of divine love and die in the sense of divine favor? [1 Pet. 3:3-5; 1 Tim. 2:9-10; Eph. 6:4; Proverbs 31:1-3; Gal. 4:19; 1 Tim. 1:5-6; Isaiah 44:3-4, and 59:21; Psalm 112:1-2; Eph. 1:3.] Now, to the everlasting arms of divine protection, and to the constant influences of free, rich, and sovereign grace and mercy, he commends you all, Gal. 5:22-23;
Your much obliged friend and soul's servant, Thomas Brooks.
To the Reader
Christian Reader! Some preachers in our days are like Heraclitus, who was called the dark doctor, because he affected dark speeches; so they
affect sublime notions, obscure expressions, uncouth phrases: making plain truths difficult, and easy truths hard, etc. They "darken counsel by words without knowledge," Job 38:2. Men of abstract conceits and wise speculations are but wise fools: like the lark that soars up on high, peering and peering—but at last falls into the net of the fowler. Such people commonly are as censorious as they are curious, and do Christ and his church but very, very little service in this world.
The heathenish priests had their mythologies and strange canting expressions, of their imaginary inaccessible deities, to amaze and amuse their blind superstitions followers; and thereby to hold up their Popish and apish idolatries in greater veneration. The prudent reader can tell how to make application.
If you desire high strains of wit, or larded, pompous, and high-flown expressions, or eloquent trappings, or fine new notions, or such things that you may rather be amazed at than understand, I shall not encourage you to the perusal of this treatise. But,
First, If you would be furnished with sovereign antidotes against the most dangerous errors which are rampant in these days—then seriously peruse this treatise: 2 Pet. 3:16; 1 John 4:1-3; 2 John 7-11.
Secondly, If you would be established, strengthened, settled, and confirmed in the grand points of the gospel—then seriously peruse this treatise: 1 Pet. 5:10. But,
Thirdly, If you would know what that faith is, which gives you a saving interest in Christ and in all that fundamental good which comes by Christ —then seriously peruse this treatise: John 1:12, 16, and 5:24. But,
Fourthly, If you would have your judgment rightly informed in some great truths, about which several men of note have been mistaken—then seriously peruse this treatise: 1 Cor. 2:6-7; Psalm 119:18. But,
Fifthly, If you would know what safe and excellent pleas to make to those ten scriptures that refer to the general judgment, and to your particular day of judgment—then seriously peruse this treatise: 2 Cor.
5:10; Heb. 9:27. But,
Sixthly, If you would have your heart brought and kept in a humble, broken, bleeding, melting, tender frame—then seriously peruse this treatise: Psalm 34:18; Isaiah 57:15; 2 Chron. 34:27. But,
Seventhly, If you would always come to the Lord's table with such a frame of spirit, as Christ may take a delight to meet you, to bless you, to bid you welcome, and to seal up his love and your pardon to you—then seriously peruse this treatise, especially that part of it where the dreadful and amazing sufferings of our Lord Jesus Christ, both in body and soul, are at large set forth: Mat. 26:26-28; Luke 22:19-20; 1 Cor. 11:23-30. But,
Eighthly, If you would have a clear sight of the length, and breadth, and depth, and height of the love of Christ—then seriously peruse this treatise: Eph. 3:18; Psalm 146:8. But,
Ninthly, If you would have your love to Christ tried, raised, acted, inflamed, discovered, and augmented, etc.—then seriously peruse this treatise: Cant. 1:7, and 8:5-7. But,
Tenthly, If you are a strong man in Christ Jesus, and would have your head and heart exercised in the great things of God, and in the deep things of God, and in the mysterious things of God—then seriously peruse this treatise: 2 Tim. 2:1; Heb. 5:14; 1 Cor. 6-7; 1 John 2:14. But,
Eleventhly, If you are but a weak Christian, a babe, a little child, a shrub, a dwarf in grace, holiness, and communion with God, and in your spiritual attainments, enjoyments, and experiences—then seriously peruse this treatise, especially the first part of it: 1 Cor. 3:1; Heb. 5:13; 1 Pet. 2:2; 1 John 2:1, 12-13. But,
Twelfthly, If you would know whether you are an indulger of sin, and if you would be stocked with singular remedies against your special sins— then seriously peruse the former part of this treatise: Job 20:11-14; Micah 6:6-7; Romans 13:14; James 4:3. But,
Thirteenthly, If you would be rooted, grounded, strengthened, and
settled in those two grand points of the gospel, namely, the active and passive obedience of Christ, and be daily refreshed with those pleasant streams, with those waters of life that flow from thence—then seriously peruse this treatise: 1 Pet. 5:10; Isaiah Heb. 10:10, 12, 14; Gal. 4:4-5; Romans 8:3-4; 2 Cor. 5:21. But,
Fourteenthly, If you would be throughly acquainted with the sufferings of Christ, in his body and soul, with their greatness and grievousness, etc., and if you would understand the mighty benefits we have by his sufferings—then seriously peruse this treatise: Isaiah 53 and 63:2; 1 Pet. 2:21-24; John 10:11, 15, 17-18. But,
Fifteenthly, If you would be able strongly to prove, that there is a hell, a place of torment, provided and prepared for all wicked and ungodly people—then seriously peruse this treatise: Mat. 25:41; Psalm 9:17; Proverbs 5:5. But,
Sixteenthly, If you would, in a scripture-glass, see the torments of hell, and know how to avoid them, and what divine improvements to make of them, and be resolved in several questions concerning hell and hellish torments—then seriously peruse this treatise. But,
Seventeenthly, If you would be able strenuously to maintain and defend Christ's eternal deity and manhood against all corrupt teachers and gainsayers—then seriously peruse this treatise: 1 John 1:2, 14; 1 Tim. 2:5. But,
Eighteenthly, If you would be rooted and grounded in that great doctrine of the imputed righteousness of Christ, and be warmed, refreshed, cheered, comforted, and delighted with those choice and singular consolations that flow from thence—then seriously peruse this treatise: Jer. 23:6; Isaiah 45:24, and 61:10; 1 Cor. 1:30. But,
Nineteenthly, If you would be set at liberty from many fears and doubts and disputes that often arise in your soul about your internal and eternal estate, then seriously peruse this treatise: Psalm 42:5, 11, and 55:5; 2 Cor. 7:5. But,
Twentiethly, If you would have all grace to flourish and abound in your soul, if you would be eminently serviceable in your generation, if you would be ripe for sufferings, for death, for heaven, if you would be temptation-proof, if you would be weaned from this world and triumph in Christ Jesus when the world triumphs over you—then seriously peruse this treatise: Psalm 92:12-14; Romans 15:13; Acts 13:36; 2 Cor. 12:9, 10; Rev. 12:1; 2 Cor. 14.
Reader, if you would make any earnings of your reading this treatise, then you must—
1. Read, and believe what you read.
2. You must read, and meditate on what you read.
3. You must read, and pray over what you read.
4. You must read, and test what you read by the touchstone of the word.
5. You must read, and apply what you read; that plaster will never heal that is not applied, etc.
6. You must read, and make conscience of living up to what you read, and of living out what you read. [Acts 18:8, and 24:14; Psalm 1:2, and 119:5, 18; Acts 17:11; Psalm 119:9; John 13:17; Psalm 119:105-106.] This is the way to honor your God, to gain profit by this treatise, to credit religion, to stop foul mouths, to strengthen weak hands, to better a bad head, to mend a bad heart, to rectify a disorderly life, and to make sure work for your soul, for heaven, for eternity.
Reader, in a sealed fountain and hidden treasures, there is little profit or comfort. No fountain compared to that which flows for common good, no treasures t compared o those who lie open for public service. If you get any good by reading this treatise, give God alone the glory; and remember the author when you are in the mount with God. His prayers for you are, that you may be a knowing Christian, a sincere Christian, a growing Christian, a rooted Christian, a resolute Christian, an untainted Christian, an exemplary Christian, a humble Christian, and then he knows you will
be a saved Christian in the day of Christ; so he rests, who is your cordial friend and soul's servant, Thomas Brooks
Serious and Weighty Questions Clearly and Satisfactorily Answered
1st Question. What are the special remedies, means, or helps against cherishing or keeping up of any special or peculiar sin, either in heart or life, against the Lord, or against the light and conviction of a man's own conscience?
Before I come to the resolution of this question, I shall premise a few things that may clear my way.
1. First, When men's hearts are sincere with God; when they don't indulge, cherish, or keep up any known transgression in their hearts or lives against the Lord, they may on very good grounds plead a saving interest in God, in Christ, and in the covenant of grace, though their corruptions prevail against them, and too frequently worst them and lead them captive, as is most evident in these special scriptures, 2 Sam. 23:5; Psalm 65:3; Romans 7:23, 25; Isaiah 63:16-17, 19; Jer. 14:7-9; Hosea 14:1-4, 8.
But now, when any man's heart does condemn him for dealing deceitfully and guilefully with God in this or that or the other particular, or for connivings or winking at any known transgression that is kept up, either in his heart or life against the Lord, and against the light of his own conscience, which he will not let go, nor in good earnest use the means whereby it should be subdued and mortified; it is not to be expected that such a person can come to any clearness or satisfaction about his interest in Christ and the covenant of grace and his right to the great things of that other world.
When a person will dally with sin, and will be playing with snares and baits, and allow a secret liberty in his heart to sin, conniving at many workings of it, and not setting upon mortification with earnest endeavors; though they are convinced—yet they are not persuaded to arise with all their might against the Lord's enemies—but do his work negligently, which is an accursed thing; and for this, God casts such a person into sore straits, and lets him wander in the dark, without any sight, sense, or assurance of their gracious estate or interest in Christ, etc.
The Israelites should perfectly have rooted out the Canaanites—but because they did it but by halves, and did not engage all their power and strength against them, therefore God left them to be as "thorns in their eyes, and as goads in their sides." So when men who should fight with all their might against those sins which war against them in their hearts, ways, and walkings, and pursue the victory to the utmost, until their spiritual enemies lie dead at their feet; and yet they do but trifle and make slender opposition against their sins; this provokes God to stand afar off, and to hide his reconciled face from them.
It is true, when men are really in Christ, they ought not to question their state in him—but yet a guilty conscience will be clamorous and full of objections, and God will not speak peace unto it until it is humbled at his foot. God will make his dearest children know that it is a bitter thing to dally with sin. Now, before I lay down the remedies, give me permission to show you what it is to indulge sin, or when a man may be said to indulge or cherish, or keep up any known transgression in his soul against the Lord. Now, for a clear understanding of me in this particular, take me thus—
[1.] First, To indulge sin or to cherish it, it is to make daily provision for it. Romans 13:14. It is to give the breast to it, and to feed it and nourish it, as fond parents do feed and nourish the sick child, or the darling child; it must have what it will, and do what it will, it must not be crossed. Now, when men ordinarily, habitually, commonly, are studious and laborious to make provision for sin, then sin is indulged by them. But,
[2.] Secondly, When sin is commonly, habitually, sweet and
pleasant to the soul, when a man takes a daily pleasure and delight in sin, then sin is indulged. 2 Thes. 2:12 you read of those who had "pleasure in unrighteousness;" Isaiah 66:3, "And their soul delights in their abominations;" Proverbs 2:14, "Who rejoice to do evil," etc.
[3.] Thirdly, When men commonly, habitually, side with sin, and take up arms in the defense of sin, and in defiance of the commands of God, the motions of the Spirit, the checks of conscience, and the reproofs of others, then sin is indulged. But,
[4.] Fourthly, When men ordinarily, habitually, do yield a quiet, free, willing, and total subjection to the authority and commands of sin, then sin is indulged. That man who is wholly addicted and devoted to the service of sin, that man indulges sin.
Now in none of these senses does any godly man indulge any one sin in his soul. Though sin lives in him—yet he does not live in sin. Every man who has liquor in him is not drunk. A child of God may slip into a sin, as a sheep may slip into the mire. But he does not, and cannot wallow in sin as the swine does in the mire. Nor can he keep on in the path of sin, as sinners do: Psalm 139:24, "See if there be any way of wickedness in me." A course, a trade of sin is not consistent with the truth or state of grace: Job 10:7, "You know that I am not wicked." He does not say, "You know that I am not a sinner," or "you know that I have not sinned." No! for the best of saints are sinners, though the worst and weakest of saints are not wicked. Every real Christian is a renewed Christian, and every renewed Christian takes his denomination from his renovation, and not from the remainders of corruptions in him; and therefore such a one may well look God in the face and say, "Lord you know that I am not wicked;" weaknesses are chargeable upon me—but wickednesses are not chargeable upon me. And certainly that man gives a strong demonstration of his own uprightness, who dares appeal to God himself that he is not wicked.
That no godly man does, or can indulge himself in any course or way or trade of sin, mall be thus made evident.
[1.] First, He sins not with allowance. When he does evil, he disallows of the evil he does: Romans 7:15, "For that which I do, I allow not." A Christian is sometimes tossed and whirled away by sin before he is aware, or has time to consider of it. See Psalm 119:1, 3; 1 John 3:9; Proverbs 16:12.
[2.] Secondly, A godly man hates all known sin. Psalm 119:128, "I hate every false way." True hatred is against the whole kind. That contrariety to sin which is in a real Christian, springs from an inward gracious nature or principle, and so is to the whole species or kind of sin, and is irreconcilable to any sin whatever. As contrarieties of nature are to the whole kind, as light is contrary to all darkness, and fire to all water. Just so, this contrariety to all sin arising from the inward man, is universal to all sin. He who hates a toad because it is a toad, hates every toad; and he who hates a godly man because he is godly, he hates every godly man; and so he who hates sin because it is sin, he hates every sin: Romans 7:15, "What I want to do I do not do; but what I hate I do."
[3.] Thirdly, Every godly man would sincerely have his sins not only pardoned, but destroyed. His heart is alienated from his sins, and therefore nothing will serve him or satisfy him but the blood and death of his sins, Isaiah 2:20, and 30:22; Hosea 14:8; Romans 8:24. Saul hated David, and sought his life; and Haman hated Mordecai, and sought his destruction; and Absalom hated Amnon, and killed him; Julian the apostate hated the Christians, and put many thousands of them to death. The great thing that a Christian has in his eye, in all the duties he performs, and in all the ordinances that he attends—is the blood and death and ruin of his sins.
[4.] Fourthly, Every godly man groans under the burden of sin. 2 Cor. 5:4, "For we who are in this tabernacle do groan, being burdened." Never did any porter groan more to be delivered from his heavy burden, than a Christian groans to be delivered from the burden of sin. The burden of affliction, the burden of temptation, the burden of desertion, the burden of opposition, the burden of persecution, the burden of scorn and contempt—is nothing compared to the burden of sin. Ponder upon Psalm 38:4, and 40:12; Romans 7:24.
[5.] Fifthly, Every godly man combats and conflicts with all known sin. In every gracious soul there is a constant and perpetual conflict.
"The flesh will be still a-lusting against the spirit, and the spirit against the flesh," Gal. 5:17; Romans 7:22-23; 1 Kings 14:30-31. Though sin and grace were not born together, and though sin and grace shall never die together—yet whiles a believer lives in this world, they must live together; and while sin and grace do cohabit together, they will still be opposing and conflicting one with another.
[6.] Sixthly, Every gracious heart is still a-crying out against his sins. He cries out to God to subdue them; he cries out to Christ to crucify them; he cries out to the Spirit to mortify them; he cries out to faithful ministers to arm him against them; and he cries out to sincere Christians, that they would pray hard that he may be made victorious over them. Now certainly it is a most sure sign that sin has not gained a man's heart, a man's love, nor his consent—but committed a rape upon his soul, when he cries out bitterly against his sin. It is observable, that if the ravished virgin, under the law, cried out, she was guiltless, Deut. 22:25-27. Certainly such as cry out of their sins, and that would not for all the world indulge themselves in a way of sin, such are guiltless before the Lord. That which a Christian does not indulge himself in, that he does not do— in divine account. But,
[7.] Seventhly, The fixed purposes and designs of a godly man, is not to sin. Psalm 17:3, "I have purposed that my mouth shall not transgress," that is, I have laid my design so as not to sin. Though I may have many particular failings—yet my general purpose is not to sin: Psalm 39:1, "I said, I will take heed to my ways, that I sin not with my tongue; I will keep my mouth with a bridle, while the wicked is before me." Whenever a godly man sins, he sins against the general purpose of his soul. David laid a law upon his tongue. He uses three words in the first and second verses to the same purpose, which is as if he should say in plain English, "I was silent, I was silent, I was silent;" and all this to express how he kept in his passion, that he might not offend with his tongue.
Though a godly man sins—yet he does not purpose to sin, for his purposes are fixed against sin. Holiness is his highway; and as sin is itself a byway, so it is besides his way. The honest traveler purposes to keep straight on his way; so that if at any time he miss his way, he misses his purpose. Though Peter denied Christ—yet he did not purpose to deny Christ; yes, the settled purpose of his soul was rather to die with Christ than to deny Christ: Mat. 26:35, "Peter said unto him, Though I should die with you—yet will I not deny you." Interpreters agree that Peter meant as he speaks. But,
[8.] Eighthly, The settled resolutions of a gracious heart is not to sin. Psalm 119:106, "I have sworn, and I will perform it, that I will keep your righteous judgments;" Neh. 10:28-31, dwell on it; Job 31:1, etc.; Micah 4:5, "Even though the nations around us worship idols, we will follow the Lord our God forever and ever." So Daniel and the three children.
Jerome writes of a brave woman, who, being upon the rack, bid her persecutors do their worst, for she was resolved that she would rather die than lie.
The Prince of Conde being taken prisoner by Charles the Ninth of France, and put to his choice—first, whether he would go to mass; or second, be put to death; or thirdly, suffer perpetual imprisonment, answered, "As for the first, I will never do, by the assistance of God's grace; and as for the other two, let the king do with me what he pleases, for I am very well assured that God will turn all to the best."
"The heavens shall as soon fall," said William Flower to the bishop who tried to persuad him to save his life by recanting, "as I will forsake the opinion and faith I am in, God assisting of me."
Just so, Marcus Arethusius chose rather to suffer a most cruel death than to give one halfpenny towards the building of an idol temple.
Just so, Cyprian, on the way to his execution, when the emperor said, "Now I give you space to consider whether you will obey me in casting a grain of frankincense into the fire—or be thus miserably slain." "Nay,"
says he, "I need no deliberation in the case." There are many thousands of such instances scattered up and down in history.
[9.] Ninthly, There is a sincere willingness in every gracious soul to be rid of all sin. Romans 7:24; Hosea 14:2, 8; Job 7:21. Saving grace makes a Christian as willing to leave his sin—as a slave is willing to leave his galley, or a prisoner his dungeon, or a thief his chains, or a beggar his rags. "Many a day have I sought death with tears," says blessed Cooper, "not out of impatience, distrust, or perturbation—but because I am weary of sin, and fearful of falling into it." Look, as the daughters of Heth even made Rebekah weary of her life, (Gen. 27:46;) so corruptions within makes a gracious soul even weary of his life. A gracious soul looks upon sin with as evil and as envious an eye as Saul looked on David when the evil spirit was upon him. "Oh," says Saul, "that I was but once well rid of this David;" and oh, says a gracious soul, that I was but once well rid of "this proud heart, this hard heart, this unbelieving heart, this unclean heart, this earthly heart, this froward heart of mine."
[10.] Tenthly, Every godly man complains of his known sins, and mourns over his known sins, and would be sincerely rid of his known sins, as might be made evident out of many scores of scripture, Job 7:21; Psalm 51:14; Hosea 2.
[11.] Eleventhly, Every gracious soul sets himself mostly, resolutely, valiantly, and habitually against his special besetting sins, his constitution sins, his most prevalent sins. Psalm 18:23, "I was also upright before him, and I kept myself from my iniquity." Certainly that which is the special besetting sin of a godly man, is his special burden; it is not delighted in—but lamented. There is no sin which costs him so much sorrow as that to which either the temper of his body or the occasions of his life leads him. That sin which he finds his heart most set upon—he sets his heart, his whole soul, most against. The Scripture gives much evidence that David, though a man after God's own heart, was very apt to fall into the sin of lying; he used many unlawful shifts. We read of his often faltering in that kind, when he was in straits and hard put to it, 1 Sam. 21:2, 8, and 27:8, 10, etc. But it is as clear in Scripture that his heart was set against lying, and that it was the grief and
daily burden of his soul. Certainly that sin is a man's greatest burden and grief which he prays most to be delivered from! Oh, how earnestly did David pray to be delivered from the sin of lying: Psalm 119:29, "Keep me from the way of lying." And as he prayed earnestly against lying, so he as earnestly detested it: ver. 163, "I hate and abhor lying." Though lying was David's special sin—yet he hated and abhorred it as he did hell itself. And he tells us how he was affected, or afflicted rather, with that sin, whatever it was, which was his iniquity: Psalm 31:10, "My life is spent with grief, and my years with sighings; my strength fails, and my bones are consumed," or moth-eaten, as the Hebrew has it. Here are deep expressions of a troubled spirit; and why all this? Mark, he gives you the reason of it in the same verse, "because of my iniquity:" as if he had said, there is a base corruption which so haunts and dogs me, that my life is spent with grief, and my years with sighing. He found, it seems, his heart running out to some sin or other, which yet was so far from being a beloved sin, a bosom sin, a darling sin—that it was the breaking of his heart and the consumption of his bones.
Just so, Psalm 38:18, "I will declare my iniquity, I will be sorry for my sin." There is no sin that a gracious heart is more perfectly set against, than against his special besetting sin; for by this sin:
firstly, God has been most dishonored;
secondly, Christ most crucified;
thirdly, the Spirit most grieved;
fourthly, conscience most wounded;
fifthly, Satan most advantaged;
sixthly, mercies most embittered;
seventhly, duties most hindered;
eighthly, fears and doubts most raised and increased;
ninthly, afflictions most multiplied;
tenthly, death made most formidable and terrible.
Therefore he breaks out against this sin with the greatest detestation and abhorrency.
Ephraim's special sin was idolatry, Hosea 4:17; he thought the choicest gold and silver in the world hardly good enough to build his idols with. But when it was the day of the Lord's gracious power upon Ephraim, then he thought no place bad enough to cast his choicest idols into, as you may see by comparing of these scriptures together, Hosea 14:8; Isaiah 2:20, and 30:22. True grace will make a man stand stoutly and steadfastly on God's side, and work the heart to take part with him against a man's special besetting sins, though they be as dear as right hands or right eyes. True grace will lay hands upon a man's special besetting sins, and cry out to heaven, "Lord, crucify them, crucify them! Down with them, down with them, even to the ground! Lord, do justice, do speedy justice, do stern justice, do exemplary justice upon these special sins of mine! Lord, hew down root and branch; let the very stumps of this Dagon be broken all in pieces! Lord, curse this wild fig-tree, that fruit may never more grow thereon!" But,
[12.] Twelfthly, There is no time wherein a gracious soul cannot sincerely say with the apostle in Heb. 13:18, "Pray for us, for our conscience is clear and we want to live honorably in everything we do." Gracious hearts attempt that which they cannot effect. Just so, Acts 24:16, "And herein do I exercise myself, to have always a conscience void of offence towards God, and towards men;" in all cases, in all places, by all means, and at all times. A sincere Christian labors to have a good conscience, void of offence towards God and towards men: Proverbs 16:17, "The path of the upright leads away from evil," that is, it is the ordinary, usual, constant course of an upright man to depart from evil. An honest traveler may step out of the highway into a house, a forest, a meadow—but his work, his business, is to go on in the highway; so the business, the work, of an upright man is to depart from evil. It is possible for an upright man to step into a sinful path, or to touch upon sinful facts—but his main way, his principal work and business, is to depart from iniquity; as a bee may light upon a thistle—but her work is to be gathering at flowers; or as a sheep may slip into the dirt—but its work
is to be grazing upon the mountains or in the meadows. But,
[13.] Thirteenthly and lastly, Jesus Christ is the real Christian's only beloved; he is the saint's only darling. Cant. 2:3, "Like an apple tree among the trees of the forest is my lover among the young men. I delight to sit in his shade, and his fruit is sweet to my taste." ver. 8, "Listen! My lover! Look! Here he comes, leaping across the mountains, bounding over the hills." ver. 10, "My beloved spoke, and said unto me— Arise, my darling, my beautiful one, and come with me." Cant. 4:16, "Let my beloved come into his garden, and eat his pleasant fruits." Seven times Christ is called "the beloved of his spouse" in the fifth chapter of Canticles, and twice in the sixth chapter, and four times in the seventh chapter, and once in the eighth chapter. In this book of Solomon's Song, Christ is called the church's beloved just twenty times. I might turn you to many other scriptures—but in the mouth of twenty witnesses you may be very clearly and fully satisfied that Jesus Christ is the saints' beloved.
1. When the Dutch martyr was asked whether he did not love his wife and children, he answered, "Were all the world a lump of gold, and in my hand to dispose of, I would give it to live with my wife and children in a prison—but Christ is dearer to me than all."
2. Says Jerome, "If my father should stand before me, and if my mother should hang upon me, and my brethren should press about me—I would break through my brethren, throw down my mother, and tread under foot my father, that I might cleave the faster and closer unto Jesus Christ."
3. That blessed virgin, being condemned for Christianity to the fire, and having her estate and life offered her if she would worship idols, cried out, "Let money perish and life vanish, Christ is better than all."
4. Love made Jerome to say, "Oh, my Savior, did you die for love of me, a love more dolorous than death—but to me a death more lovely than love itself. I cannot live, love you, and be longer from you."
5. Henry Voes said, "If I had ten heads, they should all be chopped off for Christ."
6. John Ardley, martyr, said, "If every hair of my head were a man, they should all suffer for the faith of Christ."
7. Ignatius said, "Let fire, racks, pulleys, yes, and all the torments of hell, come on me—just so that I may win Christ."
8. George Carpenter, being asked whether he loved not his wife and children, when they all wept before them, answered, "My wife and children are dearer to me than all Bavaria—yet for the love of Christ I know them not."
9. "O Lord Jesus," said Bernard, "I love you more than all my goods, and I love you more than all my friends, yes, I love you more than my very self."
10. Austin says he would willingly go through hell to Christ.
11. Another says, "He had rather be in his chimney-corner with Christ, than in heaven without him."
12. Another cries out, "I had rather have one Christ than a thousand worlds!" by all which it is most evident that Jesus Christ is the saint's best beloved, and not this or that sin.
Now by these thirteen arguments it is most clear that no gracious Christian does or can indulge himself in any trade, course, or way of sin.
Yes, by these thirteen arguments it is most evident that no godly man has, or can have, any one beloved sin, any one bosom, darling sin, though many worthy ministers, both in their preaching and writings, make a great noise about the saints' beloved sins, about their bosom, darling sins. I readily grant that all unregenerate people have their beloved sins, their bosom sins, their darling sins—but that no such sins are chargeable upon the regenerate is sufficiently demonstrated by the thirteen arguments last cited. And oh, that this were wisely and seriously considered of, both by ministers and Christians!
There is no known sin which a godly man is not troubled at, and that he would not be rid of. There is as much difference between sin in a regenerate person and in an unregenerate person—as there is between
poison in a man and poison in a serpent. Poison in a man's body is most offensive and burdensome, and he readily uses all arts and antidotes to expel it and get rid—but poison in a serpent, is in its natural place, and is most pleasing and delightful. Just so, sin in a regenerate man is most offensive and burdensome, and he readily uses all holy means and antidotes to expel it and to get rid of it. But sin in an unregenerate man is most pleasing and delightful, it being in its natural place. A godly man still enters his protest against sin. A gracious soul, while he commits sin, hates the sin he commits.
O sirs! there is a vast difference between a besetting sin—and a beloved sin, a darling sin, a bosom sin. Noah had a sin, and Lot had a sin, and Jacob had a sin, and Job had a sin, and David had a sin, which was his special besetting sin—but neither of these had any sin which was their beloved sin, their bosom sin, their darling sin. That passage in Job 31:33 is observable, "Have I covered my sin as others do, by hiding my guilt in my heart?" Mark, in this text, while Job calls some sin or other his iniquity, he denies that he had any beloved sin; for says he, "Did I hide it in my bosom? did I show it any favor? did I cherish it or nourish it, or keep it warm in my bosom? Oh, no; I did not!" A godly man may have many sins—yet he has not one beloved sin, one bosom sin, one darling sin. He may have some particular sin, to which the unregenerate part of his will may strongly incline, and to which his unmortified affections may run out with violence to—yet he has no sin he bears any good-will to, or does really or cordially cling to.
Mark, that may be called a man's particular way of sinning, which yet we cannot, we may not call his beloved sin, his bosom sin, his darling sin; for it may be his greatest grief and torment, and may cost him more sorrow and tears than all the rest of his sins; it may be a tyrant usurping power over him, when it is not the delight and pleasure of his soul. A godly man may be more prone to fall into some one particular sin rather than another; it may be passion, or pride, or slavish fear, or worldliness, or hypocrisy, or this, or that, or another vanity—yet are not these his beloved sins, his bosom sins, his darling sins; for these are the enemies he hates and abhors; these are the grand enemies that he prays against, and complains of, and mourns over; these are the powerful rebels which his
soul cries out most against, and by which his soul suffers the greatest violence.
Mark, no sin—but Christ, is the dearly beloved of a Christian's soul. Christ, and not this sin or that, is "the chief of ten thousand" to a gracious soul—and yet some particular corruption or other may more frequently worst a believer and lead him captive—but then the believer cries out most against that particular sin. Oh, says he, this is my iniquity; this is the Saul, the Pharaoh that is always a-pursuing after the blood of my soul. Lord! let this Saul fall by the sword of your Spirit; let this Pharaoh be drowned in the Red Sea of your son's blood. O sirs, it is a point of very great importance for gracious souls to understand the vast difference that there is between a beloved sin and this or that particular sin, violently tyrannizing over them; for this is most certain, whoever gives up himself freely, willingly, cheerfully, habitually, to the service of any one particular lust or sin, he is in the state of nature, under wrath, and in the way to eternal ruin.
Now a little to show the vanity, folly, and falsehood of that opinion that is received and commonly avowed by ministers and Christians—namely, that every godly person has his beloved sin, his bosom sin, his darling sin—seriously and frequently consider with me of these following particulars—
[1.] First, That this opinion is not bottomed or founded upon any clear scripture or scriptures, either in the Old or New Testament.
[2.] Secondly, This opinion that is now under consideration runs counter-cross to all those thirteen arguments but now alleged, and to all those scores of plain scriptures by which those arguments are confirmed.
[3.] Thirdly, This opinion that is now under consideration, has a great tendency to harden and strengthen wicked men in their sins; for when they shall hear and read that the saints, the dearly beloved of God, have their beloved sins, their bosom sins, their darling sins, what inferences will they not be ready to make! "What are these they call saints? wherein are they better than us? Have we our beloved sins? so have they. Have we our bosom sins? so have they. Have we our darling sins? so have they.
They have their beloved sins, and yet are beloved of God; and why not us —why not us? Saints have their beloved sins, and yet God is kind to them; and why then not to us, why not to us also? Saints have their beloved sins, and yet God will save them; and why then should we believe that God will damn us? Saints have their beloved sins, their bosom sins, their darling sins, and therefore certainly they are not to be so dearly loved, and highly prized, and greatly honored as ministers would make us believe. Saints have their beloved sins, their bosom sins, their darling sins, and therefore it is just to account and call them hypocrites, deceivers, dissemblers, who pretend they have a great deal of love to God, and love to Christ, and love to his word, and love to his ways? and yet for all this they have their beloved sins, their bosom sins, their darling sins!"
[4.] Fourthly, If Christ be really the saints' beloved, then sin is not their beloved. But Christ is the saints' beloved, as I have formerly clearly proved; and therefore sin is not the beloved. A man may as well serve two masters, as have two beloveds—namely, a beloved Christ and a beloved lust.
[5.] Fifthly, Those supernatural graces or those divine qualities which are infused into the soul at first conversion, are contrary to all sin, and opposite to all sin, and engage the heart against all sin; and therefore a converted person can have no beloved sin, no bosom sin, no darling sin. Seriously weigh this argument.
[6.] Sixthly, This opinion may fill many weak Christians with many needless fears, doubts, and jealousies about their spiritual and eternal conditions. Weak Christians are very apt to reason thus: "Surely my conversion is not sound; my spiritual estate is not good; my heart is not right with God; a saving work has never yet passed upon me in power; I fear I have not the root of the matter in me; I fear I have never had a thorough change; I fear I have never yet been effectually called out of darkness into his marvelous light; I fear I have never yet been espoused to Christ; I fear the Spirit of God has never taken up my heart for his habitation; I fear that after all my high profession I shall at last be found a hypocrite; I fear the execution of that dreadful sentence, 'Depart from Me, you who are cursed'—because I carry about with me my besetting sins." Ministers had need be very wary in their preaching and writing,
that they don't bring forth fuel to feed the fears and doubts of weak Christians, it being a great part of their work to arm weak Christians against their fears and faintings. But,
[7.] Seventhly, This opinion that is now under consideration, is an opinion that is very repugnant to sound and sincere repentance; for sound, sincere repentance includes and takes in a divorce, an alienation, a detestation, a separation, and a turning from all sin, without exception or reservation.
One of the first works of the Spirit upon the soul, is the dividing between all known sin and the soul; it is a making an utter breach between all sin and the soul; it is a dissolving of that old league which has been between a sinner and his sins, yes, between a sinner and his beloved lusts. One of the first works of the Spirit is to make a man to look upon all his sins as enemies, yes, as his greatest enemies, and to deal with his sins as enemies, and to hate and loathe them as enemies, and to fear them as enemies, and to arm against them as enemies. Seriously ponder upon these scriptures, Ezek. 18:28, 30-31; Ezek. 6; 2 Cor. 7:1; Psalm 119:101, 104, 128.
True repentance is a turning from all sin, without any reservation or exception. He never truly repented of any sin, whose heart is not turned against every sin. The true penitent casts off all the rags of old Adam; he is for throwing down every stone of the old building; he will not leave a horn nor a hoof behind. The reasons of turning from sin are universally binding to a penitent soul. There are the same reasons and grounds for a penitent man's turning from every sin, as there is for his turning from any one sin. Do you turn from this or that sin because the Lord has forbid it? Why upon the same ground you must turn from every sin; for God has forbid every sin as well as this or that particular sin. There is the same authority forbidding or commanding in all; and if the authority of God awes a man from one sin, it will awe him from all. He who turns from any one sin, because it is a transgression of the holy and righteous law of God, he will turn from every sin upon the same account. He who turns from any one sin because it is a dishonor to God, a reproach to Christ, a grief to the Spirit, a wound to religion, etc., will upon the same grounds, turn from every sin.
QUESTION. In what does a true penitential turning from all sin consist? Answer, in these six things—
First, In the alienation and inward aversion and drawing off of the soul from the love and liking of all sin, and from all free and voluntary subjection unto sin—the heart being filled with a loathing and detestation of all sin, [Psalm 119:104, 128,] as that which is most contrary to all goodness and happiness.
Secondly, In the will's detestation and hatred of all sin. When the very bent and inclination of the will is set against all sin, and opposes and crosses all sin, and is set upon the ruin and destruction of all sin—then the penitent is turned from all sin, Romans 7:15, 19, 21, 23; Isaiah 30:22; Hosea 14:8. When the will stands upon such terms of defiance with all sin, as that it will never enter into a league of friendship with any sin— then is the soul turned from every sin.
Thirdly, In the judgment's turning away from all sin, by disapproving, disallowing, and condemning all sin, Romans 7:15. "Oh!" says the judgment of a Christian, "sin is the greatest evil in all the world! Sin is the only thing which God abhors! Sin brought Jesus Christ to the cross! Sin damns souls! Sin shuts heaven! Sin has laid the foundations of hell! Oh sin is the pricking thorn in my eye, the deadly arrow in my side, the twoedged sword that has wounded my conscience, and slain my comforts, and separated between God and my soul. Oh! sin is that which has hindered my prayers, and embittered my mercies, and put a sting into all my crosses; and therefore I can't but disapprove of it, and disallow of it, and condemn it to death, yes, to hell, from whence it came.
Fourthly, In the purpose and resolution of the soul; the soul sincerely purposing and resolving never willingly, willfully, or wickedly to transgress any more, Psalm 17:3. "The general purpose and resolution of my heart is not to transgress. Though particular failings may attend me— yet my resolutions and purposes are firmly set against doing evil." Psalm 39:1. The true penitent holds up his purposes and resolutions to keep off from sin, and to keep close with God, though he be not able in everything and at all times to make good his purposes and resolutions, etc. But,
Fifthly, In the earnest and sincere desires, and careful endeavors of the soul to abandon all sin, to forsake all sin, and to be rid of all sin, Romans 7:22-23. You know when a prudent, tender, kind father sees his child to fail and come short in that which he enjoins him to do—yet knowing that the child's desires and endeavors are to please him, and serve him, he will not be harsh, rigid, sour, or severe towards him—but will spare him, and exercise much tenderness and indulgence towards him. And will God, will God whose mercies reach above the heavens, and whose compassions are infinite, and whose love is like himself, behave worse towards his children, than kind fathers do towards their children? Surely not! God's fatherly indulgence accepts of the will for the work, Heb. 13:18; 2 Cor. 8:12. Certainly, a sick man is not more desirous to be rid of all his diseases, nor a prisoner to be freed from all his bolts and chains, than the true penitent is desirous to be rid of all his sins.
Sixthly and lastly, In the common and ordinary declining, shunning, and avoiding of all known occasions of sin, yes, and all temptations, provocations, inducements, and enticements to sin, etc. That royal law, 1 Thes. 5:22, "Abstain from all appearance of evil," is a law that is very precious in a penitent man's eye, and commonly lies warm upon a penitent man's heart; so that take him in his ordinary course, and you shall find him very ready to shun and be shy of the very appearance of sin, of the very shows and shadows of sin. Job made "a covenant with his eyes," Job 31:1; and Joseph would not hearken to his bold tempting mistress, "to lie by her, or to be with her," Gen. 39:10; and David, when himself, would not "sit with vain people," Psalm 26:3-5. Now a true penitential turning from all sins lies in these six things: and therefore you had need look about you; for if there be any one way of wickedness wherein you walk, and which you are resolved you will not forsake, you are no true penitents, and you will certainly lose your souls, and be miserable forever!
[8.] Eighthly, This opinion that is now under consideration, is an opinion that will exceedingly deject many precious Christians, and cause them greatly to hang down their heads, especially in four days:
1. In the day of common calamity.
2. In the day of personal affliction.
3. In the day of death.
4. In the great day of account.
First, In a day of common calamity, when the sword is drunk with the blood of the slain, or when the raging pestilence lays thousands in heap upon heap, or when plagues and other diseases carry hundreds every week to their long homes. Oh, now the remembrance of a man's beloved sins, his bosom sins, his darling sins—if a saint had any such sins—will be very apt to fill his soul with fears, dreads, and perplexities. "Surely now God will meet with me, now God will avenge himself on me for my beloved sins, my bosom sins, my darling sins! Oh, how righteous a thing is it with God, because of my beloved lusts, to sweep me away by these sweeping judgments which are abroad in the earth!"
On the contrary, how sweet and comfortable a thing is it, when in a day of common calamity, a Christian can appeal to God, and appeal to conscience, that though he has many weaknesses and infirmities which hang upon him—that yet he has no beloved sin, no bosom sin, no darling sin—which either God or conscience can charge upon him. Oh, such a consideration as this may be as life from the dead to a gracious Christian, in the midst of all the common calamities which surround him and which hourly threaten him.
Secondly, In the day of personal afflictions, when the smarting rod is upon him, and God writes bitter things against him; when the hand of the Almighty has touched him in his name, estate, relations, etc. Oh, now the remembrance of a man's beloved sins, his bosom sins, his darling sins—if a saint had any such sins—will be as "the handwriting upon the wall," Dan 5:5-6, "that will make his countenance to be changed, his thoughts to be troubled, his joints to be loosed, and his knees to be dashed one against another." Oh, now a Christian will be ready to conclude, "Oh, it is my beloved sins, my bosom sins, my darling sins—which have caused God to put this bitter cup into my hand, and which have provoked him to give me gall and wormwood to drink!" Lam. 3:19.
Whereas on the contrary, when a man under all his personal trials, though they are many and great—yet can lift up his head and appeal to God and conscience, that though he has many sinful weaknesses and
infirmities hanging upon him—yet neither God nor conscience can charge upon him any beloved sins, any bosom sins, any darling sins. Oh, such a consideration as this will help a man to bear up bravely, sweetly, cheerfully, patiently, and contentedly, under the heaviest afflicting hand of God, as is evident in that great instance of Job. Who so sorely afflicted as Job? and yet no beloved sin, no bosom sin, no darling sin being chargeable upon him by God or conscience, [Job 10:7, and 31:33,] how bravely, sweetly, and Christianly does Job bear up under those sad changes and dreadful providences that would have broke a thousand of such men's hearts—upon whom God and conscience could charge beloved sins, bosom sins, darling sins! But,
Thirdly, In the day of death; Death is the king of terrors, as Job speaks; and the "terror of kings," as the philosopher speaks. Oh how terrible will this king of terrors be, to that man upon whom God and conscience can charge beloved sins, bosom sins, darling sins! This is certain, when a wicked man comes to die, all the sins that ever he committed don't so grieve him and terrify him, so sadden him and sink him, and raise such horrors and terrors in him, and put him into such a hell on this side hell— as his beloved sins, his bosom sins, his darling sins! And had saints their beloved sins, their bosom sins, their darling sins, ah, what a hell of horror and terror would these sins raise in their souls, when they come to lie upon a dying bed!
But now when a child of God shall lie upon a dying bed, and shall be able to say, "Lord, you know, and conscience you know—that though I have had many and great failings—yet there are no beloved sins, no bosom sins, no darling sins, which are chargeable upon me! Lord, you know, and conscience you know:
1. That there is no known sin which I don't hate and abhor.
2. That there is no known sin which I don't combat and conflict with.
3. That there is no known sin which I don't grieve and mourn over.
4. That there is no known sin which I would not presently, freely, willingly, and heartily be rid of.
5. That there is no known sin which I don't in some weak measure, endeavor in the use of holy means, to be delivered from.
6. That there is no known sin, the effectual subduing and mortifying of which would not administer matter of the greatest joy and comfort to me!"
Now, when God and conscience shall acquit a man upon a dying bed of beloved sins, of bosom sins, of darling sins, who can express the joy, the comfort, the peace, the support that such an acquittance will fill a man with?
Fourthly, In the day of judgment, the very thoughts of which day, to many, is more terrible than death itself. Such Christians as are captivated under the power of this opinion, namely—that the saints have their beloved sins, their bosom sins, their darling sins—such cannot but greatly fear and tremble to appear before the dread tribunal of God. "Oh!" says such poor hearts, "how shall we be able to answer for our beloved sins, our bosom sins, our darling sins. As for infirmities, weaknesses, and follies which have attended us, we can plead with God, and tell him— Lord! when grace has been weak, corruptions strong, temptations great, and your Spirit withdrawn, and we off from our watch—we have been beaten and captivated! But what shall we say as to our beloved sins, our bosom sins, our darling sins? Oh, these fill us with terror and horror, and how shall we be able to hold up our heads before the Lord, when he shall reckon with us for these sins!"
But now when a poor child of God thinks of the day of account, and is able, through grace, to say, "Lord, though we cannot clear ourselves of infirmities, and many sinful weaknesses—yet we can sincerely appeal to you and our consciences—that we have no beloved sins, no bosom sins, no darling sins!" Oh, with what comfort, confidence, and boldness will such poor hearts hold up their heads in the day of account, when a Christian can plead those six things before a judgment-seat, that he pleaded in the third particular, when he lay upon a dying bed! how will his fears vanish, and how will his hopes and heart revive, and how comfortably and boldly will he stand before a judgment-seat! But,
[9.] Ninthly, This opinion that is now under consideration, has a very great tendency to discourage and deaden the hearts of Christians to the most noble and spiritual duties of religion—namely,
1. Praising of God;
2. Delighting in God;
3. Rejoicing in God;
4. Admiring of God;
5. Taking full contentment and satisfaction in God;
6. Witnessing for God, his truth, his ordinances, and ways;
7. To self-trial and self-examination;
8. To the making of their calling and election sure.
I cannot see with what comfort, confidence, or courage such souls can apply themselves to these eight duties—who lie under the power of this opinion, namely, that saints have their beloved sins, their bosom sins, their darling sins. But now when a Christian is clear, and he can clear himself, as every sincere Christian can, of beloved sins, of bosom sins, of darling sins—how is he upon the advantage ground to fall in roundly with all the eight duties last mentioned! But,
[10.] Tenthly and lastly, This opinion that is now under consideration, has a very great tendency to discourage multitudes of Christians from coming to the Lord's table. I would willingly know with what comfort, with what confidence, with what hope, with what expectation of good from God, or of good from the ordinance, can such souls draw near to the Lord's table, who lie under the power of this opinion or persuasion, that they carry about with them their bosom sins, their beloved sins, their darling sins. How can such souls expect that God should meet with them in the ordinance, and bless the ordinance to them? How can such souls expect that God should make that great ordinance to be strengthening, comforting, refreshing, establishing, and enriching unto them? How can