Chapter XI (5)

2. As house iniquity standeth in domestic broils and contentions; so it also standeth in chamberings and wantonness. (Rom. 13:13) Wherefore the apostle putteth them both together, saying, 'not in chambering and wantonness, not in strife and envying.' This chambering and wantonness is of a more general extent, being entertained by all, insomuch, that sometimes from the head to the foot all are horribly guilty. But, 'it is a shame to speak of those things that are done of some in secret;' for 'through the lusts of their own hearts, they dishonour their own bodies between themselves,' 'working that which is unseemly,' (Eph. 5:12; Rom. 1:24, 27) to their ignominy and contempt, if not with their fellows et with God, who sees them, for the darkness hideth not from him.' (Psa. 139:12) It was for this kind of iniquity with other, that God told Eli that he would 'judge his house for ever.' (1 Sam. 3:13) also the words that follow are to be trembled at, that say, 'The iniquity of Eli's house shall not be purged with sacrifice nor offering for ever.' (ver. 14) Such an evil thing is house iniquity in the eyes of the God that is above.

3. As domestic iniquity standeth in these, so also in the disorders of children and servants. Children's unlawful carriages to their parents is a great house iniquity; yea, and a common one too. (2 Tim. 3:2, 3) Disobedience to parents is one of the sins of the last days. O! it is horrible to behold how irreverently, how irrespectively, how saucily and malapertly, children, yea, professing children, at this day, carry it to their parents; snapping, and checking, curbing and rebuking of them, as if they had never received their beings by them, or had never been beholden to them for bringing of them up; yea, as if the relation was lost, or as if they had received a dispensation from God to dishonour and disobey parents.

I will add, that this sin reigns in little and great, for not only the small and young, but men, are disobedient to their parent; and indeed, this is the sin with a shame, that men shall be disobedient to parents; the sin of the last times, that men shall be 'disobedient to parents,' and 'without natural affection.' Where now-a-days shall we see children that are come to men and women's estate, carry it as by the word they are bound, to their aged and worn-out parents? I say, where is the honour they should put upon them? who speaks to their aged parents with that due regard to that relation, to their age, to their worn-out condition, as becomes them? Is it not common now-a-days, for parents to be brought into bondage and servitude by their children? For parents to be under, and children above; for parents to be debased, and children to lord it over them. Nor doth this sin go alone in the families where it is; no, those men are lovers of their ownselves; covetous, boasters, proud, blasphemous, that are disobedient to their parents. This is that the prophet means, when he saith, 'The child shall behave himself proudly against the ancient, and the base against the honourable.' (Isa. 3:5) This is a common sin, and a crying sin, and to their shame be it spoken that are guilty; a sin that makes men vile to a high degree, and yet it is the sin of professors. But behold how the apostle brands them; he saith, such have but 'a form of godliness, but denying the power thereof,' and bids the godly shut them out of their fellowship. (1 Tim. 3:5) This sin also is, I fear, grown to such a height in some, as to make them weary of their parents, and of doing their duty to them. Yea, I wish that some are not 'murderers of fathers and mothers,' by their thoughts, while they secretly long after, and desire their death, that the inheritance may be theirs, and that they may be delivered from obedience to their parents.(1 Tim. 1:9) This is a sin in the house, in the family, a sin that is kept in hugger-mugger, close; but God sees it, and hath declared his dislike against it, by an implicit threatening, to cut them off that are guilty of it. (Eph. 5:1-5) Let them then that name the name of Christ, depart from this iniquity.

Disorders of servants is also an house iniquity, and to be departed from by the godly. 'He that worketh deceit shall not dwell within my, house;' said David; and 'he that telleth lies shall not tarry in my sight.' (Psa. 101:7) One of the rarities in Solomon's house, and which the queen of Sheba was so taken with, was the goodly order of his servants. (2 Chron. 9:4)

Some of the disorders of servants are to be imputed to the governors of families, and some to the servants themselves. Those that are to be imputed to the governors of families, are such as these: (1.) When the servant learns his vileness of his master, or of her mistress. (2.) When servants are countenanced by the master against the mistress; or by the mistress against the master; or when in opposition to either, they shall be made equals in things. (3.) When the extravagancies of servants are not discountenanced and rebuked by their superiors, and the contrary taught them by word and life.

Those to be imputed to the servants themselves are: (1.) Their want of reverence to their superiors. (2.) Their backbiting and slandering of them. (3.) Their unfaithfulness in serving of them. (4.) Their murmuring at their lawful commands, &c.

From all these domestic iniquities, let every one depart that religiously nameth the name of Christ. And before I leave this head, let me, to enforce my exhortation, urge upon you a few considerations to work with you yet further to depart from these house iniquities.

Consider 1. A man's house, and his carriage there, doth more bespeak the nature and temper of his mind, than all public profession. If I were to judge of a man for my life, I would not judge of him by his open profession, but by his domestic behaviours. Open profession is like a man's best cloak, the which is worn by him when he walketh abroad, and with many is made but little use of at home. But now what a man is at home, that he is indeed. There is abroad, my behaviour to my friends, and customers, my outward honesty in dealing and avoiding gross sins. There is at home, my house, my closet, my heart; and my house, my closet, shew most what I am: though not to the world, yet to my family, and to angels. And a good report from those most near, and most capable of advantage to judge, is like to be truer than to have it only from that which is gotten by my observers abroad. The outside of the platter and cup may look well, when within they may be full of excess. (Matt. 23:25-28) The outward shew and profession may be tolerable, when within doors may be bad enough. I and my house 'will serve the Lord,' is the character of a godly man. (Josh. 24:15)

Consider 2. As the best judgment is made upon a man from his house, so that man is like to have the approbation of God for good, that is faithful in all his house. 'I know Abraham,' says God, 'that he will command his children, and his household after him, and they shall keep the way of the Lord.' (Gen. 18:15) To make religion and the power of godliness the chief of my designs at home, among those among whom God by a special hand has placed me, is that which is pleasing to God, and that obtaineth a good report of him. But to pass these, and to come to other things.

Consider 3. A master of a family, and mistress of the same, are those that are entrusted of God with those under their tuition and care, to be brought up for him, be they children or servants. This is plain from the text last mentioned; wherefore here is a charge committed to thee of God. Look to it, and consider with thyself, whether thou hast done such duty and service for God in this matter, as, setting common frailties aside, thou canst with good conscience lift up thy face unto God; the which to be sure thou canst by no means do, if iniquity, to the utmost, be not banished out of thy house.

Consider 4. And will it not be a sad complaint that thy servant shall take up against thee, before the Judge at the last day, that he learnt the way to destruction in thy house, who art a professor. Servants, though themselves be carnal, expect, when they come into the house of professors, that there they shall see religion in its spangling colours; but behold, when he enters thy door, he finds sin and wickedness there. There is pride instead of humility, and height and raillery[11] instead of meekness and holiness of mind. He looked for a house full of virtue, and behold nothing but spider-webs; fair and plausible abroad, but like the sow in the mire at home. Bless me, saith such a servant, are these the religious people! Are these the servants of God, where iniquity is made so much of, and is so highly entertained! And now is his heart filled with prejudice against all religion, or else he turns hypocrite like his master and his mistress, wearing, as they, a cloak of religion to cover all abroad, while all naked and shameful at home. But perhaps thy heart is so hard, and thy mind so united to the pleasing of thy vile affections, that thou wilt say, 'What care I for my servant? I took him to do my work, not to train him up in religion. Well, suppose the soul of thy servant be thus little worth in thine eyes; yet what wilt thou say for thy children, who behold all thy ways, and are as capable of drinking up the poison of thy footsteps, as the swine is of drinking up swill: I say, what wilt thou do for them? Children will learn to be naught of parents, of professing parents soonest of all. They will be tempted to think all that they do is right. I say, what wilt thou say to this? Or art thou like the ostrich whom God hath deprived of wisdom, and has hardened her heart against her young? (Job 39:13-17) Will it please thee when thou shalt see that thou hast brought forth children to the murderer? or when thou shalt hear them cry, I learnt to go on in the paths of sin by the carriages of professing parents.[12] (Heb. 9:13) If it was counted of old a sad thing for a man to bring forth children to the sword, as Ephraim did, what will it be for a man to bring up children for hell and damnation? But,

Fifth, Let those that name the name of Christ depart from the iniquity of THEIR CLOSET. This may be called part of the iniquity of the house; but because it is not public, but as a retired part, therefore I put it here by itself. There are many closets sins that professors may be guilty of, and from which they have need to depart. As,

1. There is the pride of a library, that is, the study or closet, and I doubt this sin and iniquity to this day is with many great professors, and in my judgment it is thus manifested. (l.) When men secretly please themselves to think it is known what a stock of books they have, or when they take more pleasure in the number of, than the matter contained in, their books. (2.) When they buy books rather to make up a number than to learn to be good and godly men thereby. (3.) When, though they own their books to be good and godly, yet they will not conform thereto.

This is an iniquity now on foot in this land, and ought to be departed from. It is better to have no books, and depart from iniquity, than to have a thousand, and not to be bettered in my soul thereby.

2. There is an iniquity that attends the closet, which I may call by the name of vacancy. When men have a closet to talk of, not to pray in; a closet to look upon, not to bow before God in: a closet to lay up gold in, but not to mourn in for the sins of my life; a closet that could it speak, would say, My owner is seldom here upon his knees before the God of heaven; seldom here humbling himself for the iniquity of his heart, or to thank God for the mercies of his life.

3. Then also a man is guilty of closet-iniquity, when though he doth not utterly live in the neglect of duty, he formally, carnally, and without reverence, and godly fear, performs it. Also, when he asketh God for that which he cannot abide should be given him, or when he prayeth for that in his closet, that he cannot abide in his house, nor in his life.

4. Then also a man is guilty of closet-iniquity, when he desireth that the sound of the devotion he doth there, may be heard by them without in the house, the street, or of those that dwell by; for a closet is only for the man and God to do things in secretly. (Matt. 6:6)

These things let the professor beware of, lest he add to his iniquity, sin, until he and it comes to be loathsome. The closet is by God appointed for men to wait upon him in, and to do it without hypocrisy; to wait there for his mind and his will, and also for grace to perform it. And how can a man that went last time out of his closet to be naught, have the face to come thither again? If I regard iniquity in my heart, the Lord will not hear my prayer; and if so, then he will not meet me in my closet; and if so, then I shall quickly be weary thereof, being left to myself, and the vanity of my mind.

It is a great thing to be a closet Christian, and to hold it; he must be a close Christian, that will be a closet Christian. When I say a closet Christian, I mean one that is so in the hidden part, and that also walks with God. Many there be that profess Christ who do oftener, in London[13] frequent the coffee-house than their closet; and that sooner in a morning run to make bargains than to pray unto God, and begin the day with him. But for thee, who professest the name of Christ, do thou depart from all these things; do thou make conscience of reading and practising; do thou follow after righteousness; do thou make conscience of beginning the day with God; for he that begins it not with him will hardly end it with him; he that runs from God in the morning will hardly find him at the close of the day; nor will he that begins with the world and the vanities thereof, in the first place, be very capable of walking with God all the day after. It is he that finds God in his closet that will carry the savour of him into his house, his shop, and his more open conversation. When Moses had been with God in the mount his face shone, he brought of that glory into the camp. (Exo. 34)

Sixth, I add again, let those that name the name of Christ depart from the iniquity THAT CLEAVETH TO OPINIONS. This is a sad age for that; let opinions in themselves be never so good, never so necessary, never so innocent, yet there are spirits in the world that will entail iniquity to them, and will make the vanity so inseparable with the opinion, that it is almost impossible with some to take in the opinion and leave out the iniquity, that by the craft and subtility of Satan is joined thereto. Nor is this a thing new, and of yesterday; it has been thus almost in all ages of the church of God, and that not only in things small and indifferent, but in things fundamental and most substantial. I need instance in none other for proof thereof, but the doctrine of faith and holiness. If faith be preached as that which is absolutely necessary to justification, then faith fantastical, and looseness and remissness in life, with some, are joined therewith. If holiness of life be preached as necessary to salvation, then (they say that) faith is undervalued, and set below its place, and works as to justification, with God set up and made co-partners with Christ's merits in the remission of sins. Thus iniquity joineth itself with the great and most substantial truths of the gospel, and it is hard to receive any good opinion whatever, but iniquity will join itself thereto. (Eph. 5:12, 13) Wicked spirits do not only tempt men to transgress the moral law, but do present themselves in heavenly things, working there, and labouring in them, to wrest the judgment, and turn the understanding and conscience awry in those high and most important things. Wherefore, I say, we must be the more watchful and careful lest we be abused in our notions and best principles, by the iniquities that join themselves thereto.

It is strange to see at this day how, not withstanding all the threatenings of God, men are wedded to their own opinions, beyond what the law of grace and love will admit. Here is a Presbyter, here is an Independent, and a Baptist, so joined each man to his own opinion, that they cannot have that communion one with another, as by the testament of the Lord Jesus they are commanded and enjoined. What is the cause? Is the truth? No? God is the author of no confusion in the church of God. (1 Cor. 14:33) It is, then, because every man, makes too much of his own opinion, abounds too much in his own sense, and takes not care to separate his opinion from the iniquity that cleaveth thereto. That this confusion is in the church of Christ, I am of Paul, I of Apollos, I of Cephas, and I of Christ, is too manifest. But what unbecoming language is this for the children of the same father, members of the same body, and heirs of the same glory, to be accustomed to? Whether is it pride, or hypocrisy, or ignorance, or self, or the devil, or the jesuit, or all these jointly working with the church, that makes and maintains these names of distinction? This distinction and want of love, this contempt of one another, those base and undervaluing thoughts of brethren, will be better seen, to the shame and confusion of some, in the judgment.

In the meantime, I advise thee with whom I am at this time concerned, to take heed of this mixture, this sinful mixture of truth and iniquity together; and to help thee in this thing, keep thine eye much upon thine own base self, labour also to be sensible of the imperfections that cleave to thy best performances, be clothed with humility, and prefer thy brother before thyself; and know that Christianity lieth not in small matters, neither before God, nor understanding men. And it would be well if those that so stickle by their private and unscriptural notions, which only is iniquity cleaving to truth,--I say, it would be well if such were more sound in faith and morals, and if by their lives they gave better conviction to the world that the truth and grace of Christ is in them.

Sometimes so much iniquity is mixed with good opinions, that it prevails, not only to hurt men in this world, but to drown them in misery everlasting. It was good that the Jews did own and allow the ceremonies of the law, but since the iniquity that joined itself thereto did prevail with them to make those ceremonies copartners with Christ in those matters that pertained to Christ alone, therefore they perished in them. The Galatians also, with many of the Corinthians, had like to have been overthrown by these things. Take heed, therefore, of that iniquity that seeketh to steal with the truth into thy heart, thy judgment, and understanding.

Nor doth one iniquity come without another; they are linked together, and come by companies, and therefore usually they that are superstitious in one thing, are corrupted in several other. The more a man stands upon his points[14] to justify himself and to condemn his holy brethren, the more danger he is in of being overcome of diverse evils. And it is the wisdom of God to let it be so, that flesh might not glory in his presence. 'His soul, which is lifted up,' (Hab. 2:4) to wit, with his good doings, with his order and methods in religion, 'his soul is not upright in him.' I have often said in my heart, What is the reason that some of the brethren should be so shy of holding communion with those every whit us good, if not better than themselves? Is it because they think themselves unworthy of their holy fellowship? No, verily; it is because they exalt themselves, they are leavened with some iniquity that hath mixed itself with some good opinions that they hold, and therefore it is that they say to others, 'Stand by thyself, come not near to me, for I am holier than thou.' (Isa. 65:5) But what is the sentence of God concerning those? Why, these are a smoke in my nose, a fire that burneth all the day. Wherefore, as I said before, so I say now again, take heed of the iniquity that cleaveth to good opinions; the which thou wilt in nowise be able to shun unless thou be clothed with humility.[15] But,

Seventh, Let them that name the name of Christ depart from HYPOCRISIES. This exhortation is as the first, general; for hypocrisies are of that nature, that they spread themselves as the leprosy of the body, all over; not the faculties of the soul only, but all the duties of a man. So that here is a great iniquity to be parted from, an over-spreading iniquity. This sin will get into all thy profession, into every whit of it, and will make the whole of it a loathsome stink in the nostrils of God. Hypocrisy will be in the pulpit, in conference, in closets, in communion of saints, in faith, in love, in repentance, in zeal, in humility, in alms, in the prison, and in all duties. (Ezek. 8:12; Mal. 2:2; Matt. 6:2; 8:20, 21; 23:15; Luke 12:1, 2; 20:19, 20; 1 Cor. 13:3; 2 Cor. 6:6; Col. 2:23; 2 Tim. 1:5) So that here is, for the keeping of thy soul upright and sincere, more than ordinary diligence to be used. Hypocrisy is one of the most abominable of iniquities. It is a sin that dares it with God. It is a sin that saith God is ignorant, or that he delighteth in iniquity. It is a sin that flattereth, that dissembleth, that offereth to hold God, as it were, fair in hand, about that which is neither purposed nor intended. It is also a sin that puts a man upon studying and contriving to beguile and deceive his neighbour as to the bent and intent of the heart, and also as to the cause and end of actions. It is a sin that persuadeth a man to make a show of civility, morality, or Christian religion, as a cloak, a pretence, a guise to deceive withal. It will make a man preach for a place and praise, rather than to glorify God and save souls; it will put a man upon talking, that he may be commended; it will make a man, when he is at prayer in his closet, strive to be heard without doors; it will make a man ask for that he desireth not, and show zeal in duties, when his heart is as cold, as senseless, and as much without savour as a clod; it will make a man pray to be seen and heard of men, rather than to be heard of God; it will make a man strive to weep when he repenteth not, and to pretend much friendship when he doth not love; it will make a man pretend to experience and sanctification when he has none, and to faith and sincerity when he knows not what they are. There is opposed to this sin simplicity, innocency, and godly sincerity, without which three graces thou wilt be a hypocrite, let thy notions, thy knowledge, thy profession, and commendations from others, be what they will.

Helps against this sin there are many, some of which I shall now present thee with. (Psa. 16:2; 21:2; Luke 16:15). 1. Believe that God's eye is always upon thy heart, to observe all the ways, all the turnings and windings of it. 2. Believe that he observeth all thy ways and marks thy actions. 'The ways of man are before the eyes of the Lord, and he pondereth all his goings.' (Prov. 5:21) 3. Believe that there is a day of judgment a-coming, and that then all things shall be revealed and discovered as they are. 'For there is nothing covered that shall not be revealed; neither hid that shall not be known. Therefore whatsoever ye have spoken in darkness shall be heard in the light, and that which ye have spoken in the ear in closets shall be proclaimed upon the house-tops.' (Luke 22:2,3) 4. Believe that a hypocrite, with the cunning and shrouds for his hypocrisy, can go unseen no further than the grave, nor can he longer flatter himself with thoughts of life. For 'the triumphing of the wicked is short, and the joy of the hypocrite but for a moment. Though his excellency mount up to the heavens, and his head reach unto the clouds; yet he shall perish for ever, like his own dung: they which have seen him shall say, Where is he? He shall fly away as a dream, and shall not be found; yea, he shall be chased away as a vision of the night.' (Job 20:5-8) 5. Believe that God will not spare a hypocrite in the judgment, no, nor punish him neither with ordinary damnation; but as they have here sinned in a way by themselves, so there they shall receive greater damnation. (Luke 20:47)

Of all sins, the sin of hypocrisy bespeaks a man most in love with some lust, because he dissembleth both with God and man to keep it.

For a conclusion upon this sevenfold answer to the question above propounded, let me advise those that are tender of the name of Christ, to have regard to these things.

Advice First, as well acquainted with the Word, and with the general rules of holiness; to wit, with the moral law; the want of this is a cause of much unholiness of conversation. These licentious and evil times wherein we live are full of iniquity; nor can we, though we never so much love God, do our duty, as we are enjoined, if we do not know it. The law is cast behind the back of many, when it should be carried in the hand and heart, that we might do it, to the end [that] the gospel which we profess might be glorified in the world. Let then the law be with thee to love it, and do it in the spirit of the gospel, that thou be not unfruitful in thy life. Let the law, I say, be with thee, not as it comes from Moses, but from Christ; for though thou art set free from the law as a covenant of life, yet thou still art under the law to Christ; and it is to be received by thee as out of his hand, to be a rule for thy conversation in the world. (1 Cor. 9:18) What then thou art about to do, do it or leave it undone, as thou shalt find it approved or forbidden by the law. And when ought shall come into thy mind to be done, and thou art at a stand, and at a loss about the lawfulness or unlawfulness thereof, then betake thyself to the law of thy God, which is in thy hand, and ask if this thing be good or to be avoided. If this were practised by professors, there would not be so much iniquity found in their beds, their houses, their shops, and their conversations, as there is.

Advice Second, As thou must be careful to find out the lawfulness or unlawfulness of a thing before thou puttest forth thy hand thereto, so thou must also consider again whether that which is lawful is expedient. A thing may be lawful in itself, and may yet be unlawful to thee; to wit, if there be an inconveniency, or an inexpediency attending the doing of it. 'All things are lawful unto me,' says the apostle, 'but all things are not expedient; all things are lawful for me, but all things edify not.' (1 Cor. 6:12; 10:23) This then thou must consider, and this also thou must practise.

But this is a hard lesson, and impossible to be done, except thou art addicted to self-denial; for this text, and so the practice of what is contained therein, has respect chiefly to another, to wit, to thy neighbour, and his advantage and edification; and it supposeth, yea, enjoineth thee, if thou wilt depart from iniquity, to forbear also some things that are lawful, and consequently profitable to thee, for the sake of, and of love to, thy neighbour. But how little of this is found among men? Where is the man that will forbear some lawful things, for fear of hurting the weak thereby? Alas! how many are there that this day profess, that will not forbear palpable wickedness; no, though the salvation of their own souls are endangered thereby; and how then should these forbear things that are lawful, even of godly tenderness to the weakness of their neighbour?

Thus much have I thought good to speak in answer to this question, What iniquity should we depart from that religiously name the name of Christ? And now we will make some use of what hath been spoken.

USE FIRST. And the first shall be a use of examination. Art thou a professor? Dost thou religiously name the name of Christ? If so, I ask, dost thou, according to the exhortation here, 'Depart from iniqnity?' I say, examine thyself about this matter, and be thou faithful in this work, for the deceit in this will fall upon thine own pate. Deceive thyself thou mayest, but beguile God thou shalt not. 'Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reap.' (Gal. 6:7) Wherefore let no man deceive himself, either in professing while he lives viciously, or in examining whether his profession of this name, and his life, and conversation, do answer one another. What departing from iniquity is, I have already showed in the former part of this book; wherefore I shall not here handle that point farther, only press upon thee the necessity of this exhortation, and the danger of the not doing of it faithfully. The necessity of it is urged,

First, From the deceitfulness of man's heart which will flatter him with promises of peace and life, both now and hereafter, though he live in iniquity while he professeth the name of Christ. For there are that say in their hearts, or that have their hearts say unto them, 'I shall have peace though I walk in the imagination of mine heart, to add drunkenness to thirst.' (Deut. 29:19) And what will become of them that so do, you may see by that which followeth in the text. The heart therefore is not to be trusted, for it will promise a man peace in the way of death and damnation. I doubt not but many are under this fearful judgment to this day. What means else their quietness of mind, their peace and boasts of heaven and glory, though every step they take, as to life and conversation, is an apparent step to hell and damnation, 'The heart is deceitful.' (Jer. 17:9) and, 'He that trusteth in his own heart is a fool.' (Prov. 28:26) These sayings were not written without a cause. Let as many, therefore, as would examine themselves about this matter, have a jealous eye over their own heart, and take heed of being beguiled thereby; let them mix hearty prayer with this matter unto God, that he will help them to be faithful to themselves in this so great a matter; yea, let them compare their lives with the holy commandment, and judge by that rather than by the fleshly fondness that men naturally are apt to have for, and of, their own actions; for by the verdict of the Word thou must stand and fall, both now, at death, and in the day of judgment. Take heed, therefore, of thy heart, thy carnal heart, when thou goest into thy life, to make a search for iniquity. Take the Word with thee, and by the Word do thou examine thyself. (John 12:48)

Second, It is urged from the cunning of Satan. Wouldest thou examine thyself faithfully as to this thing, then take heed of the flatteries of the devil: can he help it, thou shalt never find out the iniquity of thy heels. He will labour to blind thy mind, to harden thy heart, to put such virtuous names upon thy foulest vices, that thou shalt never, unless thou stoppest thine ear to him, after a godly sort, truly examine and try thy ways, according as thou art commanded. (Lam. 3:40; 2 Cor. 13:5) Wherefore take heed of him, for he will be ready at thy side when thou goest about this work. Now for thy help in this matter, set God, the holy God, the all-seeing God, the sin--revenging God, before thine eyes; 'for our God is a consuming fire.' (Heb. 12:29) And believe that he hath pitched his eyes upon thy heart; also that 'he pondereth all thy goings,' and that thy judgment, as to thy faithfulness, or unfaithfulness, in this work, must proceed out of the mouth of God. (Prov. 5:21; 21:2) This will be thy help in this thing, that is, if thou usest it faithfully; also this will be thy hindrance, if thou shalt neglect it, and suffer thyself to be abused by the devil.

Third, It is urged from the dangerousness of the latter days. Wouldst thou examine thyself, then make not the lives of others any rule to thee in this matter. It is prophesied long ago, by Christ and by Paul, concerning the latter times, 'that iniquity shall abound, and be very high among professors.' (Matt. 24:12; 2 Tim. 3:1-8) Therefore it will be a rare thing to find an exemplary life among professors. Wherefore cease from man, and learn of the Word, try thyself by the Word, receive conviction from the Word; and to take off thyself from taking of encouragement from others, set the judgment before thine eyes, and that account that God will demand of thee then; and know that it will be but a poor excuse of thee to say, Lord, such a one doth so, did so, would do so: and they professed, &c. Whether thou wilt hear me or not, I know not, yet this I know, 'If thou be wise, thou shalt be wise for thyself: but if thou scornest, thou alone shalt bear it.' (Prov. 9:12)

Let me then, to press this use further upon thee, show thee in a few particulars the danger of not doing of it, that is, of not departing from iniquity, since thou professest.

Danger 1. The iniquity that cleaveth to men that profess, if they cast it not away, but countenance it, will a11 prove nettles and briars to them; and I will assure thee, yea, thou knowest, that nettles and thorns will sting and scratch but ill-favouredly. 'I went,' saith Solomon, 'by the field of the slothful, and by the vineyard of the man void of understanding. And lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down.' (Prov. 24:30, 31)

Suppose a man were, after work all day, to be turned into a bed of nettles at night: or after a man had been about such a business, should be rewarded with chastisements of briars and thorns: this would for work be but little help, relief, or comfort to him; why this is the reward of a wicked man, of a wicked professor from God; nettles and thorns are to cover over the face of his vineyard, his field, his profession, and that at the last of all; for this covering over the face of his vineyard, with nettles and thorns, is to show what fruit the slovenly, slothful, careless professor, will reap out; of his profession, when reaping time shall come.

Nor can he whose vineyard, whose profession is covered over with these nettles and thorns of iniquity, escape being afflicted with them in his conscience: for look as they cover the face of his vineyard through his sloth now, so will they cover the face of his conscience, in the day of judgment. For profession and conscience cannot be separated long; if a man then shall make profession without conscience of God's honour in his conversation, his profession and conscience will meet in the day of his visitation. Nor will he, whose condition this shall be, be able to ward off the guilt and sting of a slothful and bad conversation, from covering the face of his conscience, by retaining in his profession the name of Jesus Christ: for naming and professing of the name of Christ will, instead of salving such a conscience, put venom, sting, and keenness into those nettles and thorns, that then shall be spread over the face of such consciences. This will be worse than was that cold wet cloth that Hazael took and spread over the face of Benhadad, that he died. (2 Kings 8:15) This will sting worse, tear worse, torment worse, kill worse. Therefore look to it!

Danger 2. Nor may men shift this danger by their own neglect of inquiring into the truth of their separation from iniquity, for that God himself will search them. I search the reins and the heart, saith he, 'to give unto every one of you according to your works.' (Rev. 2:23)

There are many that wear the name of Christ for a cloak, and so make their advantages by their iniquity; but Christ, at death and judgment, will rend this cloak from off such shoulders, then shall they walk naked, yea, the shame of their nakedness shall then appear. Now since no man can escape the search of God, and so, not his judgment; it will be thy wisdom to search thine own ways, and to prevent judgment by judging of thyself.

Danger 3. Christ will deny those to be his that do not depart from iniquity, though they shall name his name among the rest of his people. 'Depart from me,' saith he, 'all you that departed not from iniquity.' (Luke 13:25-27) Yea, they that shall name his name religiously, and not depart from iniquity, are denied by him all along. 1. He alloweth them not now to call him Lord. 'And why call ye me Lord, Lord,' saith he, 'and do not, the things which I say?' (Luke 6:46) He cannot abide to be reputed the Lord of those that presume to profess his name, and do not depart from iniquity. (Ezek. 20:39) The reason is, for that such do but profane his name, and stave others off from falling in love with him and his ways. Hence he says again 'Behold, I have sworn by my great name, saith the Lord, that my name shall no more be named in the mouth of any man of Judah.' (Jer. 44:26; Rom. 2:24) 2. He regardeth not their prayers. 'If I regard iniquity in my heart, the Lord will not hear' my prayer. (Psa. 66:18) And if so, then whatever thou hast at the hand of God, thou hast it, not in mercy, but in judgment, and to work out farther thine everlasting misery. 3. He will not regard their soul, but at the last day will cast it from him, as a thing abhorred by him. As is evidently seen by that thirteenth of Luke, but now noted above.

Wherefore, from these few hints, thou, whoever thou art, mayest well perceive what a horrible thing it is to make a profession of the name of Christ, and not to depart from iniquity. Therefore let me exhort thee again to examine thyself, if thou hast, and dost--since thou professest that name--depart from iniquity.

And here I would distinguish, for there is two parts in iniquity, to wit, the guilt and filth. As for the guilt that is contracted by iniquity, I persuade myself, no man who knows it, needs to be bid to desire to depart from that; nay, I do believe that the worst devil in hell would depart from his guilt, if he could, and might: but this is it, to wit, to depart from the sweet, the pleasure, and profit of iniquity. There are that call evil good, iniquity good, and that of professors too: this is that to be departed from, and these are they that are exhorted to forsake it upon the pains and penalties before threatened. Therefore, as I said, let such look to it, that they examine themselves if they depart from iniquity.

And come, now thou art going about this work, let me help thee in this matter. I. Ask thy heart, What evil dost thou see in sin? II. How sick art thou of sin? III. What means dust thou use to mortify thy sins? IV. How much hast thou been grieved to see others break God's law, and to find temptations in thyself to do it?

I. For the first, There is a soul-polluting evil in iniquity. There is a God-provoking evil in iniquity.

There is a soul-damning evil in iniquity. And until thou comest experimentally to know these things, thou wilt have neither list, nor will, to depart from iniquity.

II. For the second. I mean not sick with guilt, for so the damned in hell are sick, but I mean sick of the filth, and polluting nature of it. Thus was Moses sick of sin, thus Jabez was sick of sin, and thus was Paul sick of sin. (Num. 11:14, 15; 1 Chron. 4:9, 10; Rom. 7:14; 2 Cor. 5:1-3; Phil. 3:10-14)

III. For the third. You know that those that are sensible of a sickness, will look out after the means to be recovered; there is a means also for this disease, and dost thou know what that means is, and hast thou indeed a desire to it? yea, couldest thou be willing even now to partake of the means that would help thee to that means, that can cure thee of this disease? there are no means can cure a man that is sick of sin, but glory; and the means to come by that is Christ, and to go out of this world by the faith of him. There is no grace can cure this disease; yes, grace doth rather increase it; for the more grace any man has, the more is he sick of sin; the greater an offence is iniquity to him. So then, there is nothing can cure this disease, but glory: but immortal glory. And dost thou desire this medicine? and doth God testify that thy desire is true, not feigned? (2 Cor. 5:4) I know that there are many things that do make some even wish to die: but the question is not whether thou dost wish to die: for death can cure many diseases: but is this that that moveth thee to desire to depart: to wit, that thou mightest be rid, quite rid, and stripped of a body of death, because nothing on this side the grave can rid thee and strip thee of it. And is hope, that this day is approaching, a reviving cordial to thee? and doth the hope of this strike arrows into the heart of thy lusts, and draw off thy mind and affections yet farther from iniquity.

IV. To the fourth. How much hast thou been grieved to see others break God's law, and to find temptations in thyself to do it? 'I beheld the transgressors, and was grieved,' said David, 'because men kept not thy word.' (Psa. 119:158) The same also had Paul, because of that body of sin and death which was in him. Professor, I beseech thee be thou serious about this thing because it will be found, when God comes to judge, that those that profess Christ, and yet abide with their iniquity, are but wooden, earthy professors, and none of the silver or golden ones: and so, consequently, such as shall be vessels, not to honour, but to dishonour; not to glory, but to shame.

USE SECOND. My next shall be a use of terror. Has God commanded by the mouth of his holy apostles and prophets, that those that name the name of Christ should depart from iniquity: then what will become of those that rebel against his Word. Where the word of a king is, there is power; and if the wrath of a king be as the roaring of a lion, what is, and what will be the wrath of God, when with violence it falls upon the head of the wicked?

Sirs, I beseech you consider this, namely, that the man that professeth the name of Christ, and yet liveth a wicked life, is the greatest enemy that God has in the world, and, consequently, one that God, in a way most eminent, will set his face against. Hence he threateneth such so hotly, saying, 'And the destruction of the transgressors and of the sinner shall be together,' and that 'they that forsake the Lord shall be consumed.' (Isa. 1:28; 33:14) But what sinners are these? why, the sinners in Zion, the hypocrites in the church. So again the Lord shall 'purge out from among you the rebels, and them that transgress against him.' (Ezek. 20:38) 'All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us.' (Amos 9:10) For though such do think that by professing of the name of Christ, they shall prevent their going down to hell, yet they shall go down thither, with those that have lived openly wicked and profane: Egypt, and Judah, the circumcised with them that are not, for it is not a profession of faith that can save them. (Jer. 9:26) 'Whom dost thou pass in beauty,' saith God? wherein art thou bettered by the profession, than the wicked? 'go down, and be thou laid with the uncircumcised.' (Ezek. 32:19)

This in general; but more particularly, the wrath of God manifesteth itself against such kind of professors. In that the gospel and means of salvation shall not be effectual for their salvation, but that it shall work rather quite contrary effects. It shall bring forth, as I said, quite contrary effects. (2 Cor. 2:15, 16) As,

First, The preaching of the Word shall be to such the savour of death unto death, and that is a fearful thing.

Second, Yea Christ Jesus himself shall be so far off from being a savour unto them, that he shall be a snare, a trap and a gin to catch them by the heel withal; that they may go and fall backward, and be broken, and snared, and taken.' (Isa. 8:14, 15; 28:13)

Third, The Lord also will choose out such delusions, or such as will best suit with the workings of their flesh, as will effectually bring them down, with the bullocks and with the bulls to the slaughter: yea, he will lead such forth with the workers of iniquity. (Isa. 66:3, 4; Psa. 125:5)

Fourth, Such, above all, lie open to the sin against the Holy Ghost, that unpardonable sin, that must never be forgiven. For alas, it is not the poor ignorant world, but the enlightened professor that committeth the sin that shall never be forgiven.

I say, it is one enlightened, one that has tasted the good word of God, and something of the powers of the world to come. (Heb. 6:4; 1 John 5:16) It is one that was counted a brother, that was with us in our profession: it is such an one that is in danger of committing of that most black and bloody sin. But yet all and every one of those that are such are not in danger of this; but those among these that take pleasure in unrighteousness, and that rather than they will lose that pleasure, will commit it presumptuously. Presumptuously, that is, against light, against convictions, against warnings, against mercies. Or thus, a presumptuous sin is such an one as is committed in the face of the command, in a desperate venturing to run the hazard, or in a presuming upon the mercy of God, through Christ, to be saved not withstanding: this is a leading sin to that which is unpardonable, and will be found with such professors; that do hanker after iniquity. I say, it is designed by the devil, and suffered by the just judgment of God, to catch and overthrow the loose and carnal gospellers. And hence it is that David cries unto God, that he would hold him back from these sort of sins. 'Cleanse thou me from secret faults,' says he. And then adds, 'Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.' (Psa. 19:12, 13)

If there were any dread of God, or of his word, in the hearts of the men of this generation, the consideration of this one test is enough to shake them in pieces: I speak of those that name the name of Christ, but do not depart from iniquity. But the word of God must be fulfilled; in the last days iniquity must abound; wherefore these days will be perilous and dangerous to professors. 'In the last days perilous times shall come, for men shall be lovers of their ownselves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy.' (2 Tim. 3:1, 2; Matt. 24:12) I do the oftener harp upon this test at this time, because it is a prediction of what shall be in the latter days, to wit, what a sea and deluge of iniquity shall in the latter days overspread and drown those that then shall have a form of godliness, and of religion. So that this day is more dangerous than were the days that have been before us. Now iniquity, even immorality, shall with professors be in fashion, be pleaded for, be loved and more esteemed than holiness itself. Now godliness and self denial shall be little set by; even those very men that have a form of godliness hate the life and power thereof; yea, they shall despise them that are good. Now therefore ministers must not think that what they say of the doctrine of self denial among professors, will be much, if at all regarded. I say, regarded, so as to be loved and put in practice by them that name the name of Christ. For the strong hold that iniquity shall have of their affections will cause that but little effectualness to this end will be found to attend the preaching of the Word unto them.

But what will these kind of men do, when God that is just, God that is holy, and God that is strong to execute his word, shall call them to an account for these things?

Now some may say, But what shall we do to depart from iniquity? I answer,

1. Labour to see the odiousness and unprofitableness thereof, which thou mayest do by the true knowledge of the excellent nature of the holiness of God. For until thou seest a beauty in holiness, thou canst not see odiousness in sin and iniquity. Danger thou mayest see in sin before, but odiousness thou canst not.

2. Be much in the consideration of the power, justice, and faithfulness of God to revenge himself on the workers of iniquity.

3. Be much in the consideration of the greatness and worth of thy soul.

4. Be often asking of thyself what true profit did I ever get by the commission of any sin.

5. Bring thy last day often to thy bedside.