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It may be that mote in his brother's eye, had drawn many tears from it, but these 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 symptom 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 fin in itself, but sin in its connexion with hell, that is frightful to him. · The'unsound profeffor could with that there were no such threatening in the Bible against sin. When fin tempts him, I would, saith he, but I fear the consequence. O lin, could I separate thee from hell, nothing should separate thee and me.

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 sin may sometimes lie upon the conscience of an unregeperate man, as a load lies upon a fick stomach; and so he may discharge himself of it by reformation, restitution, &c. but a little time reconciles the quarrel betwixt him and his lust a. gain : If they fall out, they will fall in again : “ The dog reas turned to his vomit, and the fow that was washed, to her ss wallowing in the mire.”

But an upright soul hates sin in another manner; and in this hatred of sin 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 soul 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,” g. d. I have wronged Uriah greatly, I have wronged myself and family greatly but the wrong I have done to others is not worth naming, in comparison of the wrong I have done to thee.

2. Secondly, The upright soul hates sin in himself, more than he hates it in any other; as a man hates a ferpent in the hedge, but much more in his own bosom : Rom. vii. 23: " But I fee another law in my members ;” and ver. 21. “I “ find then a law, that when I would do good, evil is present « with me;" q. d. I do not know how others find it, but I am fure I find sin in my very bosom, in my very bowels, it is prefent with me. Owretched man that I am! A gracious foul can mourn to see it in others, but to find it in himself pierceth hinu to the very heart.

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3, Thirdly, The gracious soul batęs not only this or that particular sin, but the whole kind, every thing that is Gnful, True hatred is prpas ta yeum, * 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 again: 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. Fourthly, The sincere soul bates sin with an irreconcileable hatred. There was a time when fin and his soul fell out, but there never will be a time of reconciliation betwixt them again.

Thật breach, which effectual conviction once made, can ne, ver be made up any more; “ They will return no more to fol. “ ly,” Pfal. ?xxxv. 8, And indeed it seems to them that have fuffered so much for sin, that have endured so many fears and sorrows for it, the greatest folly in the world to return to sin a. gain: No, no, they admire the mercy of their escape from fin, to their dying day, and never look back upon their former state 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 you, he would not rụn 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 foul hates sin with a superlative ha, tred; he hates it more than any other evil in the world beødes it. Penal evils are not pleasant in themselves, but yet if he muft endure them, or fin, then fùfferings to chufe ; Heb. xi. 25. " Chuling rather to suffer affliction than enjoy the *pleafures of fin;" the worst of sufferings rather than the belt of sin.

6. Șixthly, To conclude ; fo deep is the hatred that upright ones bęzy to fin, that nothing pleases them more than the thoughts of a full deliverance from it doth; Rom. vii, 34. “I

thank God, through Jesus Chrift our Lord." What doth he so heartily thank God fer? Q for a prospect of his final delivera ance from fin, never to be entangled, defiled, or troubled with

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it any more: And this is one thing that sweetens 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 sin, that is sweet and pleasant indeed.

SECT. V. (3.17THirdly, The children of God and the children of

the devil; pure gold and vile dross, are manifest, as in hatred of fin, so in cheir troubles and sorrows about an. . All trouble for fin argues not sincerity ; some have reason to be troubled even for their troubles for fin: So have they,

1. First, 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 lust of covetousness that was the root of it, or the want of sincere love to Jesus Chrift; Matth. xxvii, 4, 5. Outward Gns are fins majoris infamią, of greater scandal, but heart-sins are oftentimes majoris réatus, fins of greater guilt. To be troubled for groffer uns, and have no trouble for ordinary fins daily incurred, is an ill sign 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. ij. 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 fin is the matter of men's Thame, and that all are not arrived to that height of impudence to declare their sin as Sodom, and glory in their shame : But to be ashamed only because men see it, and not with Ezra, to say, “O my God, I am ashamed, and blush to look up unto " thee,” Ezra ix. 6. ashamed that thou seest it, is but hypocrify.

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 sin 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, “] 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 Majefty! a poor worm of the earth bath lifted up his hand against the God of heaven.

2. Secondly, They are troubled for the dealement 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 thy 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 past. 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;" 9.d. Lord, if thou turn thy back upon me, and estrange thyself from me, I am a loft man ; that is the greatest 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 them.' felves 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 sorrow 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 witnessed reconciliation, can quiet the gracious heart. ,

7. Seventhly, Their troubles for fin are ordinate and kept in their 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 sinful tears in the blood
of Christ, was once the desire of a true penitent. And thus
our trouble for fin shews us what our hearts are.

SECT. VI.
(4.) T òurthly, The behaviour and carriage of the foul, with

T 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 sin, they sub-.
ject themselves to its commands. This the scripture fome-
times calls a “conversation in the lusts of the filesh,” Eph. ii.
3. Sometimes the “ selling of themselves to fin,” i Kings'xxi.,
20. Now, as ta judicious divine observes, though the children
of God complain with Paul, Rom. vii. 14, 15. that they are
« fold under sin,” yet there is a vast difference betwixt these
two: The faints are sold to it by Adam, but others by their
own continued consent. But to shew you the difference in
this matter, I conceive it necessary to shew wherein the reign-
ing power of sin doth not confift, and then wherein it doth ;
that you may plainly discern who are in subjection to the reign-
ing power of their corruptions, and who are not. Now there

be divers things common both to the regenerate and unregenei rate; and we cannot say the dominion of fin lies in any or in to all of them, viz. abftractly and simply considered.

1. First, Both one and other having original corruption dwelpaling in them, may also find this fountain breaking forth into in gross and scandaļous fins : But we cannot say that because ori.

ginal corruption thus breaks forth into gross and scandalous sins 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 grofler iniTin quities, 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 sin did not reign over by a voluntary subjection to its commands, nor must this embolden any to sin 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 rea, pented of before ;, yet it cannot merely from thence be concluded, 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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