Geoffrey Mayor.  
Martis xiiᵒ die Octobris, 1686. Annoque RR. Jacobi Secundi Angl. etc. Secundo.  
THis Court doth desire Mr. New-come to print his Sermon preached at Guildhall-Chappel on Sunday Morning last, before the Lord Mayor and Aldermen of this City.  
Wagstaffe.   

IMPRIMATUR,  
Octob. 14. 1686. Hen. Maurice, RRmo in Christo Patri ac Dnō Wilhelmo Archiepisc. Cantuar. a Sacris.   

Peccata in Deliciis.  
A Discourse of Bosom Sins.  
A SERMON Preached before the LORD MAYOR And Court of Aldermen, AT Guild-Hall Chappel, October the 10th, 1686.  
By PETER NEWCOME, M. A. And Vicar of Aldenham in Hertfordshire.  
LONDON: Printed by J. D. for Jonathan Robinson, at the Golden Lion in St. Paul's Churchyard, 1686.   

To the Right Honourable Sir Robert Geoffrey. Lord Mayor of the City of London, And to the Court of ALDERMEN.  
My LORD,  
IN Obedience to your Lordship's particular Desire, as well as the public Order from the Court to me, I here present you from the Press, what your Lordship was pleased so much to favour with your liking from the Pulpit.  
The Discourse is rustic, plain, and purely practical; and was designed, not so much to work the Head, or tickle the Fancy, as to affect the Heart, and reform the Life to a real and universal Uprightness before God; which end if it answer, I am not at all solicitous how it may far in other respects.  
That the Blessing of God may attend both it, and the Government of this City, is the hearty Prayer of,  
Right Honourable, Your most humble, and most obedient Servant, PETER NEWCOME.   

A Sermon preached before the Lord Mayor at Guildhall Chappel.  PSAL. 18.23. 
I was also upright before him, and I kept myself from Mine Iniquity.  
ORder and Method, in Spirituals as in Temporals, is the Life or Action; that which facilitates and succeeds our Enterprise, rendering it both pleasant and profitable to us. We might certainly become much better Men, and much sooner too, did we but begin at the right end, and proceed regularly in a good way. A neglect whereof doubles our Task, and disappoints mightily our Labour. This therefore is of vast consequence for us all to learn, (even the best and shortest way to be Good) which the Words before us may instruct us in; as declaring not only an Evidence of the Psalmist's Uprightness, but intimating also the successful Method of his attaining thereto; which was by keeping himself from his Iniquity; I was also upright, says he, before him, and I kept myself from mine Iniquity.  
A due Abstinence from our Own Iniquity, as it is the Effect, so it is a certain Cause of a Religious Uprightness before God.  
The first step, or likeliest method to become effectually Good, is diligently to keep ourselves from our Own Sin.  
This Position as the words afford us, so shall I endeavour to illustrate, by briefly insisting on the following Particulars.  

First of all, I shall show what is here meant by a Man's Own Iniquity.  
Secondly; Whence it is that some Sin more peculiarly becomes so.  
Thirdly; How this may be discovered and distinguished by us from all other Sins. And then,  
Lastly; The necessity of keeping ourselves from such Sins especially, in order to our becoming Upright before God.   
The first of these I begin with; which is,  
I. To explain what we are here to understand by a Man's Own Iniquity: Because every Man, 'tis evident, since that first fatal laps from Human Innocency, does remain a bruised and corrupted Being; having a Principle of Vice within, which does strongly cncline to all Sin: So that what ever Enormity we at any time stand guilty of, it may most properly be termed our Own; it proceeding from our own Choice and depraved Inclination; nor can any thing but himself challenge a Propriety therein. But even yet, All Sin is not in the same degree apparently his. Every Crime cannot claim an Equal Interest in him. The Appetite of the Old Man is not without its Long too; discovering a greater lust after some Food more than others; never moving with an equal pace towards every Sin. Some it craves after with a greater thirst, pursues it with more eagerness, and swallows it with more delight and gust than it does others. Some it singles out and makes special choice of to follow and prey upon with the most earnest Delight and sensual Sweetness: Hereby owning it more peculiarly his own; the Sin which he chief respects, to which he most ordinarily conforms himself, and is most conversant in; and to which therefore he makes all Occasions and Circumstances, Friends and Acquaintance, Religion and Conscience; all the Powers both of Soul and Body, and outward Estate, tributary and subservient. Thus in the Body of Sin, as in the Body Natural, there is ever some one prevailing Humour which shows itself, and lords it o'er the rest. And therefore, as good Men, though they have the seed of every Grace in them, yet some one may be be said to be theirs in an eminent manner above the rest (as Abraham was eminent for Obedience, Moses for Meekness, Job for Patience). So wicked Men, though they have the seed of every Sin in them, (Jews and Gentiles being all under Sin, as the Apostle argues, Rom. 3.9. i.e. all alike corrupt by Nature) yet does not this Corruption operate alike in all Bodies; but in every particular Person it vents itself in one way rather than another. Whence it is that we find also wicked Men marked out in Scripture for their several Sins; Cain for his Murder, Simeon and Levi for their Treachery, Corah and his Company for their Rebellion, Nabuchadnezzar for his Pride, Manasses for his Cruelty, Balaam for his Covetousness. Some vicious Humour or other ever gets the predominancy in all Constitutions. Every Man hath his Peccatum in deliciis, some sweet Morsel which he rolls under his Tongue and is loath to spit out. Even as in every Man's Body there is a seed and principle of Death, yet in some there is a proneness to one kind of Disease more than to another; so, though in every Man's Soul there is (naturally) the seed and principle of every Sin, yet hath every Man his Inclination to one kind rather than another; and this is that which we are here to understand by His Iniquity; as being so in a more peculiar and eminent manner, so as no other Sin besides it is. Consider we therefore,  
II. Whence this comes to pass; From what Cause it proceeds that every Man thus singles out his particular Sin. This I conceive to be from one, or possibly all these following.  

1. From the Natural Constitution and particular Complexion of Bodies.  
2. From distinct and particular ways or manner of Education and Breeding.  
3. From the present Age or season of Life.  
4. From particular Callings or Professions of Life.  
5. From the present Outward Estate or Condition. And,  
6. Lastly, From Custom and long Usage.   
1. The Natural Constitution and particular Camplexion of Bodies, will be apt to incline Men to particular and suitable Sins. For the different and various Humours, of which Human Constitution is composed, are ('tis evident even to common Experience) never in any Man mixed so equally but that one does abound; which (as it gives denomination to that Man's Complexion, so) like a strong Bias, inclines the Affections to what delights and pleases mostly itself. Hence comes it that every Man is not alike inclined to every Sin; but this Man loves what another loathes. A Man of a dull and torpid Disposition we observe to be seldom ambitious; and one of a quick and active Spirit as seldom idle. The Choleric Man is not obnoxious to those Evils which Melancholy does hatch; nor the Melancholy to those which Choler is apt to ferment into. Every Humour is not nourishing to every Sin, nor can every Sin be fit entertainment for every Humour. Therefore not only do Men, according to their several Humours to be gratified, apply themselves differently to the Body of Sin (Sin affording different Viands suitable to the Appetite to be feasted, as the Plant does; whereon we may see the Bee feeding on the Flower, the Bird on the Seed, the Sheep on the Blade, and the Swine on the Root). But the Enemy likewise applies his Temptations, according to the Humour he is to allure; suiting his Weeds to the nature of the Soil he sows upon; which is one Reason why they grow so rank, and increase so fast.  
Nor does it hence become any just Excuse for the Sinner to say, for his Sin, It's his Inclination to do thus and thus; because where Grace hath had its Work, all prevailing Inclination to that which is Evil, is turned a quite contrary way, even to that which is Good; and the predominant Humour, which before biased us to such a darling Sin, being now regulated and refined, strongly inclines to its contrary Virtue. Hence this is called, most properly, A Conversion, because the Change is so remarkable and mighty; making us quite other Men to what we were before, (of another Inclination and Disposition): As good Physic, purging out all Depravity, and turning our loathing only to that which is really wholesome. So that it is no Excuse for a sick Man to vindicate the irregularity of his Appetite by, to say, It is his Inclination; since it is wholly owing to the Depravity of his Inclination, which aggravates his Crime, in that he neglects such Medicines as might correct it. For do we think God will excuse us, because we sin with an Appetite and strong Inclination? Does not this rather enhance our Gild (since God, hath shown us what is good, and wooed us to accept it, and offered his Grace to work in us a Will thereto, and yet after all this) to commit Sin with Appetite and greediness?  
If therefore it be our Constitution that hath endeared any Sin to us, then is our Constitution still unsanctified, and this is our own fault, and if not amended, will be our certain Damnation, but can never be our just Excuse.  
The sum is this. The Complexion, 'tis certain, of every Man's Body hath (naturally and while unsanctified) a very great Influence on our Souls, to draw them to that particular Vice (in an especial manner) which is fitted and accommodated particularly to its frame, and wherewith itself is mostly delighted. Nor is this any Excuse for our being seduced, because being regenerated by the Grace of God, our Complexion will be new moulded, and may as strongly incline us to the contrary Virtue. Hence therefore (as a predominant Grace, so) a predominant Sin, you see, may come to rule and govern peculiarly in us.  
2. A predominant Sin may arise and reign in us likewise, from the distinct and particular ways or manner of our Education and Breeding. For this being the frame of our future Growth, we usually prove just as it works us. And therefore any little Vice, taught and indulged in our tender Years (the season of our Education) is very apt to stick by and govern us as long as we live. If they, who should in our Minority govern us, either set us any bad Example themselves, or suffer us to follow them that do, the Contagion, 'tis odds, will always hang about us, and the Habit increasing with our Years, become Ours in a very eminent degree. Any little bruise or scisure in the young and tender Plant, shows itself, we see, a great fault and blemish when it becomes a full grown Tree. 'Tis the wise Man's Advice therefore, upon this Consideration, that we should Train up a Child in the way he should go, because, 
Prov. 22.6.  when he is old he will not departed from it. Men's Minds in Childhood are much like their Joints, pliant and tractable, which being distorted by any ill accident then, will ever, 'tis odds, remain so afterwards, and the Deformity much increase with their Age and Strength.  
And this methinks (by the by) should be sufficient caution to all, Parents and others, with whom the Education of Youth is entrusted, carefully and betimes to sow the seed of Virtue in their Souls; lest, through their neglect, some cunning and merciless Sin wind itself with their Education into their future Practice, and take a full possession of their Hearts; and so not only prove their Master itself, but draw in more as bad as itself, and never leave the Man (who will hence, sure, have reason to curse his Guardians) till they have hurried him to Perdition, and buried him in the unquenchable Infernal Flames. Again,  
3. Another Ground whence a particular Sin may show itself eminently Ours, may be, possibly, our present Age, or season of Life For Sin, commonly, varies its complexion with our Bodies; and that which is predominant in us at one time, may become extinct and quite laid aside at another. The Appetite changes, we know, with Age; and Sin will change with the Appetite; So that we love and nauseate, just as our season of Life prompts us. Thus Levity and Inconstancy are observed to be Vices peculiar to Childhood; Wantonness and Prodigality to Youth; Pride and Stateliness to Manhood; Covetousness and Frowardness to Old Age. As the Nations, in times of darkness, had each of them their particular Idols, which they worshipped alone, and neglected others, (though they all agreed in dishonouring the one only true God) So every stage or season of a Sinner's Life, hath its adored and darling Pollution; which though it expires therewith, yet reigns while that lasts, and is ever succeeded by a new Age and Lust together. For indeed, if the Devil had but one Bait to allure us by, we should, when we had but once past over the season it was accommodated to, be out of the possibility of sinning any more; the alteration of Age rendering the beloved Sin of the past, nauseous to the present state or season of our Life. And therefore hath that subtle Enemy multiplied his Snares by the number of our Years, and dogs them in a circuit from one Vanity to another, till Death surprise frequently the Presumer. Thus a new Deputy he still sets up to the Humour of the Times, which (that his Government may never grow uneasy) he ever continues to change therewith; so that there's no Inter Regnum in the Kingdom of Darkness; one Sin or other is continually enthroned, which is renewed and changed with the Times, and so remains ever beloved, and the People's darling. Again,  
4. A Sin may become peculiar and eminent in us further from our particular Calling, or Profession of Life. For every Employment is accompanied with its particular Temptation; (the Devil having way-layed us in every Path, and hid his Snares for us under every Concern we can apply ourselves unto) insomuch that it sometimes proves hard to leave such a Sin, unless we quite forsake the Employment it haunts. The Merchant therefore, is most of all concerned to ward off allurements to Deceit and Lying especially, Ministers to Flattery, and Magistrates to Bribery and Injustice, and the Soldier to Rapine and Violence; these becoming, from those their several Callings, the Sins they stand most in danger of, and are peculiarly theirs, as they are so employed. Of this last therefore, St. John Baptist had so warily observed this, That being demanded what the Soldiers should do, 
Luke 3.14.  he warns such especially that they should do Violence to no Man, neither accuse any falsely, and be content with their Wages; their Employment addicting them to these Sins especially: So that Violence, Revenge, and Murmuring, may justly be called the great Sins of the Camp, they naturally accompanying that Employment; showing themselves, (without great, and more than ordinary care) in those especially who are exercised therein. And as thus then to our Callings; so farther,  
5. A predominant Sin may owe no less its rise and greatness to our present outward State or Condition. Thus in Poverty, may we observe Envy, Rapine, and Discontent cry the loudest; in Prosperity, Pride, Arrogance, Oppression and Ambition lord it o'er the rest. Pleasures, expected or enjoyed, are apt to thrust out of the Heart the thoughts of God, and all sense of Goodness. And Wealth too casts itself into some Idol Sin, which we presently fall down before, and are ensnared to worship. Those that will be rich, says the Apostle, fall into Temptation and a Snare, 
1 Tim. 6.9.  and into many foolish and hurtful Lusts, which drown Men in Destruction and Perdition. Thus, whatever Condition we are in, we still meet with Temptations therein, strongly soliciting us to peculiar and proper Sins thereto. Once more, (and to conclude this Head)  
6. Lastly, Particular Sins may become peculiar and predominant in us also, from Custom and long Usage. For Custom, (being the Genius, or Spirit of Action) introduces a Nature, Facility and Delight; so that a Sin which can once plead this, hath as strong a Title to us, even as our very Nature itself, and as difficult too to be shaken off. Can the Ethiopian change his Skin, 
Jer. 13.23.  or the Leopard his Spots? (saith the Prophet) then may ye also do good, that are accustomed to do Evil.  
Custom introduces an inseparable Union, and makes the Sin it waits on, not only Ours, but we indeed that Sins; for so the Scriptures represent us, as Slaves to such Vices, having sold ourselves to do wickedly, and being led Captive by Satan at his pleasure. We are not only bound by such Sins, but robbed likewise of all our strength whereby we should break lose from those Bonds: so that we must continue to the commission of accustomed Sins, upon the very same account that the Historian extravagantly said Cato was virtuous, quia aliter non potuit, because he could not otherwise. Every Repetition of any Action, is like a Blow from the Hammer on the Nail's Head, which the more we multiply, the further is it driven by it, and the harder to wrench out again. Custom rivits the Sin to our practice, rendering it thereby so peculiarly ours, that we shall scarce ever have the Heart or Resolution to leave it: Time and Use will have so bend and cnured our Inclination towards it, that it becomes as hard to be rectified or turned from it, as a Body bowed down by Age, is to be recovered to its youthful straightness.  
These and the like Temptations then, every Man may find, by a small observation of himself and others, whereby Peculiar and Reigning Sins (which are the great Obstructors of our Uprightness before God) are introduced. These are the Avenues by which the Usurper enters our Hearts. In so many places are we assaultable, and lie open to Infernal Malice.  
And since than it thus appears, that every Man hath his Peculiar Sin, and by what Means; it is but time that we now proceed to consider particularly What is ours, in order to the keeping of ourselves from it, that we may become Upright before God: And this is the Subject of our next General Head; which is,  
III. To consider how every Man's Own particular Sin may be discovered, and distinguished by him from all his other Sins,  
To this end, such Characteristics as these are wont to be given us of it.  
1. The Sin that is peculiarly Ours, we may know by its commanding Power, by its Guards and Attendants. A reigning Sin never sits solitary. This great seizure in the Soul, like a great Wound in the Body, draws all the bad Humours about it. So that all our other Sins are but Streams emptying themselves into this Ocean. All are subservient to it, and drudge for it. Thus, for instance, in the Worldly Niggard, where Covetousness reigns, Lying, Deceit, Oppression and Injustice are ready, upon all occasions, to act in subserviency to it. And in the , where Lust flames, Consumption of Fstate, Body and Time are ready to be cast in for fuel. Thus the predominant Sin is ever attended by all our other Sins, and therefore, that to which we find our common Sins mostly directed, and which gives Life and Motion to them, that is our peculiar, our darling, our reigning Sin.  
2. This we may farther discover by our easiness to be overcome by it. We don't find those struggle and relent in this, which we cannot for our Lives avoid in the commission of other Sins. For all Sin indeed, is uncouth and uneasy to the Mind of Man at first; and there are few Sinners so monstrously depraved, but they will even yet startle at the Practice of some Sins; whereas there are other (and perhaps no less heinous) Sins, 
Job 15.16.  which they can drink down like Water, (as the Scripture phrases it) with greediness and delight at the first motion. Thus you may observe it with the Common Swearer; who possibly does abhor the very thought of Murder, Oppression, or Covetousness, and declaim too against them as much as any Man; yet so easily is he induced to (what many other Sinners do as much startle at and abhor) the Profanation of the holy Name of the great God in idle Oaths, that he is (as he himself will not rarely confess) insensible of it, and knows not when he swears: And the reason is apparently this, This is his reigning Sin, and the shame and difficulty which was in it at first, is now, by familiarity and custom, quite worn off; but the other Sins which he boggles at, are not his familiars, and therefore remain yet strange and uggly to him. Hence the Apostle calls this our familiar Sin, in opposition to all our other Sins, 
Heb. 12.1.  The Sin that does so easily beset us, i.e. The Sin we are the most prone to, and can commit with the least sense of guilt and shame. Such Sins we may certainly apprehend and mark them for our Own Iniquities; our easiness to admit them arguing our Acquaintance, our Love and near Relation. But,  
3. Such Sins may, again, be discerned by our Impatience of any Reproof for them. There being no surer nor shorter way of discovering the most secret Affection to any thing, than by speaking ill of the thing beloved. For Love, like the Fire, will be apt to sparkle upon every disturbance. No Man will endure to be reproved for what he loves. What we hate, or are indifferent toward, we esteem as alien, and think ourselves not concerned for what befalls it; but what we affect and make our Darling, we look upon as part of our very selves, and espouse its Concern and Fortune so nearly, that a Reproof here reflects upon ourselves, and does engage us to resentment. Thus Herod could hear St. John the Baptist gladly (as the Text informs us) till he preached against his Herodias, and then he could not bear it. We may think therefore, what Sin it is, which we can least of all endure to hear of; which makes us most apt to be angry at the Man that reproves it, and that we may conclude is our Beloved, our Darling and Peculiar Sin. The which we may discover, moreover,  
4. By our Desire and Endeavour to conceal it. Because what we love and are loath to part with, we are apt to be unwilling to be known we have it. Love hath ever so much of Jealousy, as to affect Privacy. So that if we but then consider with ourselves, what Sin it is we are the most afraid should be publicly known; which we would not (for the World) be deemed guilty of; which few or none suspect, and which we endeavour to hid from all; by such our care to keep secret, we may easily come by the sure discovery of our Darling Lust. And so again, we may discover it,  
5. By our readiness to plead for and excuse it, by the most fair Pretences and plausible Arguments, upon almost any Occasion. No Man will be wanting to play the Advocate for what he loves. Every cunning Shift and Design are Attendants to Our Iniquity. Thus the Covetous may we hear extolling wise Frugality and good Husbandry; and the Luxurious Magnificenee, Pomp and Gentility, only for the sake of those Darling Vices of theirs, which they shape by these Virtues. They will still be endeavouring to cover Vice's Deformity with virtue's Mantle; shuffling that under the name of this; calling Vice Virtue, or anything, rather than part with what they affect. So that but observing the tendency and drift of such men's Discourses, one may easily trace out the Beloved Sin, for whole sake they design the Panigyrick.  
6. This Sin, likewise, we may discover, by considering what Sin it is which above all other, we could wish (or be content at least) that it were not Sin. For all Sin being naturally so deformed and opposite to the Beauty of Holiness, it is not possible that any thing, but an ardent and peculiar Love, can make any Man boggle to part with it. And therefore, when the Young Man in the Gospel (being informed of the necessity of parting with his Affection to the World, in order to his obtaining Heaven) went away sorrowful; it was doubtless, 
Mat. 19.22.  because he was hugely enamoured with his wide Possessions, and could hearty have wished his Love thereto, and hopes of Heaven, consistent with each other; and troubled he was because they were not: Covetousness, upon this, appearing to be the Sin he loved, his darling Lust. For had he not been strangely in love with that Vice, he could ne'er have desired it to have been otherwise than what it was. And when he saw and understood so positively, that he must resolve to part either with it, or his hopes of Salvation; nothing but a blind and doting Affection could have disturbed or delayed his Resolution. To wish therefore, that such a particular Sin, we might however still love, and live in, without Sin; argues our (more than ordinary) love for it, and its predominancy over us. Nay, yet farther.  
7. The Sin that is, in an especial manner, our Own, may yet be discovered by its readiness to distract us most in holy Duties. For our Mind being continually bend towards it, is apt to stand so, even when we most strive to bend it the quite contrary way. A Sin, by being accustomarily loved, becomes, in fine, even as natural to us, as the quality of Cold to Water: And therefore, as this when heated (though never so hot) still is working itself towards its own natural Temper; so we, though never so much warmed by our Devotion, are apt quickly to grow cool again, and when we do so, we ever work towards the Sin that is most familiar to us. We cannot long continue from our accustomed Temper: It will still be working against, and chilling all opposite Heat and Fervour. That is the Sin, which is Ours therefore, which our Hearts work most towards, and which disturbs and distracts us most in Holy Duties. Once move, (and to conclude)  
8. Lastly, That Sin which we are apt to think on first in the Morning, and last in the Evening, is, moreover deemed, likely enough to be ours. For our first and last Thoughts are observed to discover very much of the temper and affection of the Mind. What we love most, we usually make our first and last; give it entertainment first in the Morning, and take our leave of it last in the Evening. Thus where the Love of God prevails; good Men have experienced it working in their Hearts, especially at these seasons. With my Soul, 
Isa. 26.9.  (saith the Prophet Isaiah) have I desired thee in the Night, yea with my Spirit within me will I seek thee early. Our Evening and our Morning Thoughts are a Tribute indeed, due only unto God. Every one ought to begin and end the day with him, and offer most devoutly both the Morning and the Evening Sacrifices of a Thought (at least) unto him. Thus, When I wake (saith the Psalmist) I am still with thee: 
Psal. 139.18.  And, by Night on my Bed, I sought him whom my Soul loveth, 
Cant. 3.1  sings the Spouse in the Canticles. God, as he is the Alpha and Omega in himself, so ought he to be unto all his People also: and whatever therefore does possess itself of our first and last Thoughts, that usurps, as it were, the Seat of God, and exalts itself in the Soul, above all that is called God. It reigns over us instead of God; and is most notoriously therefore, our Predominant and reigning in.  
Thus, by these plain Rules, may one easily be directed to discover and distinguish our Darling, our Bosom, our reigning Sin. Which having once found out, our next concern must be to quit it; abstinence from such Sins being the first step to real Goodness. I haste therefore to my last general Head. Which was,  
IV. Lastly. To show you the necessity of keeping ourselves from such Sins as these, especially, in order to our becoming upright before God. For though the Sin you love, possibly, may be but one; yea, and that (in your own esteem at least) but a very little one; yet is there an Absolute Necessity of your Resolving to part with it especially, and above all others; And bending all your Forces against it alone, to try this Method of the Psalmists for your becoming Upright before God. For, consider,  
1. Tho your Peculiar Lust may, possibly, be but One, yet it is Sin however. It is a Transgression of the most reasonable, just and holy Law of God and Religion: And consequently a stain and blemish of our Natures; the reproach of our Reason and Understanding; the disease and deformity of our Souls; the great Enemy of our Peace; the cause of all our Uneasiness, and Fears, and Troubles; yea, and that too, for which even the Son of God was forced to die a most shameful and painful Death, that it might not be our Unavoidable Ruin. This is the least we can say of any Sin: And tho, then, your Sin be but one; yet hath it, you see, a monstrous Aspect, and God cannot approve of it, though but single; and we must therefore keep ourselves from it, before ever he will accept of us as upright before him. But,  
2. If the Sin be but one, than you may consider that 'tis by so much the easier to part with, and the more reasonable to relinquish it. He that is bound with a strong Cable, or multitude of smaller Cords, may pretend some Necessity for his Thraldom from the strength of his Bonds; But he that is tied with one single Thread, (such as one Resolute Struggle would be lure to break) he is Prisoner only to his own either Sloth or Humour: And who will pity his Captivity, where 'tis so apparently his own Choice? Do not therefore say, My Sin is but one, and therefore I need not leave it: But, My Sin is but one, therefore I need not keep it. So single a Pleasure one may dispense with, and find no great miss. This single Profit one may resign, and 'twill be no breach in one's Estate. And if my Saviour hath required a Renunciation of all my multitude of Sins, though never so dear, shall I scruple to renounce one, and that in my own esteem but a very small one? Nay,  
3. We may yet argue higher, and from the singleness and smallness of the Sin, deduce the inhancement of the Gild. Great Acquisitions carry some Temptation in their face, but despicable Prizes do rather avert than tempt. 'Twas therefore the sign of a Common Harlot to be hired with a Kid, Gen. 38.17. And sure he must be of a strange prostitute Soul, that can adulterate for such low, trivial Wages. To dishonour God, though the whole World were to be gained by it, were great Impiety; but to do it for handfuls of Barley, and pieces of Bread (upon such trivial inconsiderable terms) himself brands as a yet higher pitch of Profaneness, Ezek. 13.19. And sure, it argues a very light esteem of God, indeed, when one poor, contemptible Lust shall be able to overpoize him in our Hearts. Like wretched Judas, this is to betray our Lord for a contemptible Piece. A Smile, a Word prevails more than the Love and Bounty of our Creator: And do we not then deserve to perish? Nor,  
4. Is the Folly less than the Profaneness. For the most Doting Affection, when 'tis summed up, can amount to no more than this, viz. That it makes a Man expose himself to the greatest Pain, and the greatest Loss, for the thing Beloved. And this is most visible here; Hell being certainly acquired, and Heaven as certainly forfeited by one Sin as by many. And then, though there may be odds in other respects, yet what is there in this, between us more modest, and the most Licentious Sinners, but that We put the very same value upon one, which the other do put upon many Sins? Which renders our Folly but so much more apparently the greater, because we sell our Souls so much the cheaper. Let Men pretend then, what they will, in extenuation of their Bosom Sin; that they are not so profane as many others; that they neither have so many nor so great Sins to answer for as their Neighbours; that setting aside, possibly, some one foolish Custom they have took up and are addicted to, they can challenge all the World to accuse them of any; they denying themselves in most of the Sins, they can see others commit with greediness: yet (notwithstanding all this) so long as they harbour but one Beloved Sin, they are certainly as miserably cheated in their bargain as others, and are no less guilty of the most egregious Madness. For, 'tis apparent all the Love which other Men scatter and distribute upon several, they have united and concentered in this One Lust And when then, the parting with one Sin might save their Souls, surely 'tis a doting Passion indeed that will make Men hazard their Salvation for it. Alas! if our Sin be but One, let us never be so foolish, so stark mad as to be damned for it: To make it the price of all those Pleasures which are at God's Right-hand for evermore: Of that Fullness of Joy, which Eye hath not seen, nor Ear heard, nor ever yet entered into the Heart of Man fully to conceive. But since it is but One, let us never be so rediculously fond as to be undone for a Trifle; but with the upright Psalmist, resolve rather to endeavour, henceforward, to keep ourselves carefully from it. And that, more especially, because,  
5. Tho it be but One, yet it is the most malignant and mischievous one that can be harboured. There's no Sin among the whole mass of Vice, which we have more reason to relinquish than our peculiar Sin, because none is capable to do us more Mischief. And that,  
(1.) Because this we have made our intimate, and have not that Jealousy over it, which we can have over other Sins. This is our Bosom Intimate, is got into our own Quarters, shuffled with our own Forces, entered our Holds and Defences; and mixes in all our Counsels, having full power of our Affections, and therefore may easily do us the most injury; it being observed that the Risque is ever the greatest when the Foe is thus, Rebel and Traitor too. A false Friend is certainly the worst Enemy: And therefore, when the Heathen Man prayed unto Jupiter to save him from his Enemies; one that overheard him did, not impertinently sure, mend it with a more needful Prayer, viz. That Jupiter would save him from his Friends. He rightly thought that they might do him more harm, because he trusted them; but as for his Enemies, he would be sure to look to himself, for receiving Injury from them. 'Tis the Sin which lurks in our Bosom, and which we make but too much our Familiar, which we had need most to beware of, as not having a more spiteful Enemy than it, because a false Friend. For farther,  
(2.) 'Tis this very Sin alone, which is the greatest Obstacle to our thorough Reformation. 'Tis here the work sticks and can go no farther. 'Tis the plucking out the right Eye, and cutting off the right Hand, (a rending out Lust as dear to us as the most necessary Member we have) that makes the Terms of Salvation so hard a saying. 'Tis easy to be good, so far as we have no Inclination to thwart; but all the difficulty of Conversion lies in Self-denial, which is a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [Self-murder] which we naturally abhor and dread the thoughts of. Thus the Young Man in the Gospel tells our Saviour, 
Mark 10.20.  that he had kept all the Commandments from his Youth; yet when our Lord required moreover, the parting of him and his Bosom Sin, saying, One thing thou lackest, Go thy way, sell whatsoever thou hast, and give to the Poor,— and come and take up thy Cross and follow me; here he sticks, being sad at that saying, and went away grieved, for he had great Possessions. His inordinate love for the things of the World (which was his Iniquity) was the Sin that baffled his Conversion. This therefore, we must especially beware of, as being the fatal Rock we all split upon, that miscarry in our Voyage to Eternity. Tho therefore, the Sin be but one, yet it is the only one that hinders our Conversion, and is therefore the most carefully of all others, to be avoided and opposed by us. For farther,  
(3.) While we retain and harbour it, 'tis certain all our Religion is rendered vain and worthless by it. It taints all the Good we do, and renders all that little Religion we pretend to, but a maimed, deformed thing; hateful to God, and as uncomfortable to ourselves, as to be without a Leg or an Arm. St. James' Aphorism holds in this case, James 2.10. Whosoever shall keep the whole Law, and yet offend in one point only, he is guilty of all. He that allows himself to break one Precept, keeps none; but will be reckoned guilty of those things which he does not commit. For though his Sin may be but one, yet it is contrary to that sincere Holiness, which God hath indispensibly enjoined us; and his sparing of that, does evidence his hatred against the rest to be false and pretended only. For God hath not given any Man Authority to pick and choose his Duties, or to leave and spare a Vice, because 'tis one he particularly loves. He that does so, although he live never so careful and severe a Life in other respects, yet all his Uprightness comes, in reality, only to this, viz. He hath a Mind to but one Sin; and those Sins he cares not for, he forbears; but this one he hath a mind to, that he commits. And is not God then (think we) mightily beholden to him, that there is but one way of provoking that does take with him; and therefore, he must allow him what he hath an Inclination to, and pardon him because he abstains from what he does not like?  
The voice of Obedience is, that we keep all the Commandments, and the language of Repentance, that we depart from all Iniquity; and therefore all the Virtues in the World, cannot wash off the Gild of one unrepented Sin. 
Mic. 6.7.  Shall I give my firstborn for my Transgression (saith the Prophet) the Fruit of my Body for the Sin of my Soul? Shall I bring my Alms, my Devotion, my Tears; nay, all the Good that ever I have done? All, alas! will vanish at the Gild of one Sin, and melt before it, as Wax before the Sun. For every Sin is, as Seneca called Alexander's murdering Calisthenes, Crimen Aeternum, an everlasting Sin, which no Virtue of our own (without a full, complete Repentance) can ever redeem. One Fly is sufficient to taint the whole Box of sweet Ointment. And what a pity is it, and cruelty to ourselves (since we have not, God knows! any of us, much true Goodness to boast of) to taint and frustrate the little we have, rendering that utterly insignificant, which at the best, amounts to so little? We must therefore, beware of harbouring, though but one beloved Sin; because, this One (of so mischievous a Nature is it) will spoil and frustrate all the Good we have, or pretend to. Nay,  
(4.) This one Beloved Sin, though but one, yet will it moreover, if we do not part with it, obstruct, grieve, and at last drive away the good Spirit of God from us. For that is an Holy Spirit, and where it is suffered to have its kindly operation, it hath ever its Fruit unto Holiness, uniformly supressing all Sin; and therefore, where any one continues in force and vigour, 'tis manifest that such operation of Grace is obstructed: And where 'tis obstructed long, thence it is next of all withdrawn. For, my Spirit (saith the Almighty) shall not always strive with Man. 
Gen. 6.3.  The pure Spirit of God cannot dwell in a Soul that is subject to Sin. It can endure no such Inmate: They can no more dwell together, than Light with Darkness. For Christ to dwell, by his Spirit, in any Heart that cherisheth a Vice, were for him again (as one expresses it) to descend into Hell. Therefore, by harbouring any Sin, we resist the Grace of God; and by refusing to let Christ rule entirely in our Hearts, we put ourselves at once out of his Government and Protection; having all those spiritual Aids withdrawn, which should either assist us to Good, or fortify us against Ill; and like Outlawed Persons, are consequently exposed to the merciless Outrage of every Fury-Lust that will assault us. For herein appears farther, the mischief of harbouring, though but one Bosom Sin; that, though it be but One. Yet,  
(5.) It is apt to multiply and produce many more. For Vice is always teeming and very fruitful; and though there be no Blessing annexed to it, yet it does strangely increase and multiply. As there is a Connexion of one Virtue with another, so Vices are linked together; and one Sin draws many after it. When the Devil tempts a Man to commit any Wickedness, he does as it were lay a long Train of Sins; and if the first Temptation take, they give fire to one another. All Vice stands upon a Precipice; and to engage in any sinful Course, is to run down the Hill, and then no Man can stop himself when he pleases. 'Tis a fond thing for any to think to set bounds to himself in any thing that is bad; To resolve to sin in number, weight and measure; That he will entertain only this one Sin, and bar out all the rest: Alas! our Corrupt Hearts put once into a ferment, though but by one Sin, yet are they like the Raging Sea, to which we can set neibounds, nor say, Hitherto shalt thou go, and no further. One Sin, though never so little, in the Heart, hath full power to call in what company it lists: 'Tis like those little Thiefs, which being put in at the Window, set the Doors open to all the rest. For the same reason may be equally inducive to all Sin; As the repulsed Vices may otherwise complain justly of great partiality, when as bad as themselves are still spared and cherished; so this points them out a way to attaque us more prosperously: For let them shape themselves but to our Humour, put on the Countenance of our Beloved Sin, and they need not doubt of as free an admission.  
Thus unhappy is the Case of him who entertains any one darling Sin; his Enclosure is broken down, and he lies then common; He is left destitute of a reply to any Temptation, and like a bashful Person, will be in danger of yielding, because he is ashamed to deny. And sure then, this unhappy fruitfulness of Sin may be a strong Evidence of the Necessity lying upon us all to run away from every Sin; and dread to retain any one evil Spirit, as that which may bring in upon us many more worse than itself. Which, though it should fail to do; we (beyond all expectation) continue in one posture (hugging but our one Bosom Sin) and not be tempted to grow worse, yet we may conclude, 'tis because Satan finds we need it not; And we have little reason sure to be proud of that Virtue, which the Devil himself will allow us; Or to think ourselves good enough, when we are as bad as he wishes us. For,  
(6.) This one beloved Sin is sufficient, even by its own single weight, to sink us into Eternal Perdition. One Wound may be as mortal to the Soul, as it proves oft to the Body. A Tempest is not always necessary to sink the Ship; One treacherous Leak may do it in the greatest Calm. Our Adversary well knows that while he holds any part, God will have none, and so the whole falls to him of course. Therefore can he permit Men, we see, not only to cashier some one single Sin, but whole shoals together, and yet not fear the sinking of his Interest in us. He may trust us, even as far as he did that Young Man in the Gospel, who was pronounced not far from the Kingdom of God; and yet so long as there is but any one unmortifyed Lust that may send us away sad from Christ, his Tenure will remain firm enough. And this indeed, is the Devil's main advantage, that he can hold fast by the smallest Thread. And whereas to our Bliss, a Conspiration and Union of all Virtues is required; Our Ruin may spring from any one solitary Crime. Many Rounds make that Ladder whereby we scale Heaven, whereas one step serves to precipitate us into the Abyss of Hell. Any one Sin therefore, gives us into the possession of Satan, and leaves us at his will and pleasure, to be led away finally to Destruction.  
Thus Unhappy it is in the power of any one indulged Sin to make us; If appearing, upon all these accounts, to be the most malignant and mischievous one that can be harboured; and the greatest Obstacle to our becoming upright before God; So that if we have any love for ourselves, any desire for our spiritual interest, we cannot but charge ourselves with care to keep ourselves from it. Much more might the Love of God constrain us, because (which may serve as a further Evidence of the Necessity of our quitting these Sins especially.)  
6. Be they never so dear, we should part with them the rather, because the greater instance it will be of our Love and Sincerity towards God. The offering of our Darling Isaac is a most signal Instance of Divine Love; Now, says God to Abraham, I know thou lovest me, 
Gen. 22.12.  seeing thou hast not withheld thy Son, thy only Son from me. To part with Sins we care not for, is only an Instance of Self-love; but to deny Self for another's sake, evidences true love for him. And who then, that hath any spark of Christianity left in him, would not be forward to show as much love as ever he can towards God; who hath always been, and still is daily expressing so much Love, in innumerable Instances, towards him? Let the Sin therefore be never so dear; the dearer it is, the greater instance will it be of our loving God, to keep ourselves from it, in obedience to his Command, that we may become upright before him. And indeed, if we would have God believe that we are sincere in loving him, we can do no less than give him the Precedency in our Affections. However (to conclude all) if there be no Ambition of Love to allure; yet, it may be, there may be some fear of Wrath to affright us from such Sins. Therefore seriously consider,  
7. last; How dear each darling Lust is like to cost us if (after all that hath been now said to evidence the necessity of our leaving it) we will still keep it. Send up your Thoughts into yonder Regions above, and view well that fullness of Joy, those Pleasures that are at God's right-hand for evermore; and tell me what Sin (though never so palatable) can recompense the loss thereof? Nay, cast down your Looks into that Bottomless-Pit of Horror; where you see there that multitude of Souls stretched upon the Rack of Despair; the neverdying Worm gnawing and feeding upon their Vitals, and the great God of Mercy laughing, without Mercy, at their endless Calamity: Mark whence you hear those dismal Shrieks and Groans, those blasphemous Curse, that dolorous weeping, and wailing, and gnashing of Teeth; and soberly consider, if you can be content to share for ever in these (and ten thousand times ten thousand more Miseries than I can tell you of) for the nauseous Embraces of a treacherous Lust? What is there, (good God) in any Bosom Sin, that can tempt us to part with the Joys of Heaven, and incur the Pains of Hell so willingly? What is there in this Idolised Sin of ours, which should exact such costly Sacrifices? Would it not be easier, and more our Interest too, to part with any Sin, rather than Heaven? To endure the short Agonies of a Revulsion of the dearest Lust from our Hearts, than the horrid Dispair of a Damned Ghost for ever? To thwart a foolish and unreasonable Inclination, than lie roaring, to Eternity, upon the Rack of a Revenging Conscience? Is there, really, any proportion between our abstaining from the Pleasures of Sin that are but for a moment, and our being excluded those of Heaven, and all hopes of Happiness for ever? Alas! If it be hard and difficult to contend now with one evil Habit; to struggle with one stiff and obstinate Inclination; how severe will it prove to dwell with Everlasting Burn, and suffer the dire Effects of an Unappeasable Vengeance to all Eternity?  
Wherefore, since we are under an absolute necessity of enduring the one or the other; let us, in the Name of God, act like Men, and of the two Evils, choose that which is most tolerable. Let us throw aside (though with never so great difficulty and pain) the Sin, especially, that does so easily beset us. Let us (without the least Mercy and Pity to ourselves) tear it out from the closest Embraces of our Inclinations: And, (that we may not only evidence, but most effectually and speedily render ourselves sincere and Upright before God, and so escape the Miseries reserved as a Portion for all Hypocrisy) let us, with the Psalmist, resolutely and diligently, henceforth, keep ourselves, especially, from Our Iniquity.  
Which God grant we may all of us successfully accomplish, for the Sake and Merits of his Son, our Lord Jesus Christ, etc.  
FINIS.   

ADVERTISEMENTS.  
A Sermon on 1 John 5.4. [This is the Victory that overcometh the World, even our Faith.] preached before the Lord Mayor and Court of Aldermen at Guildhall Chappel, July 18. 1686. by James Fen, M. A. and Vicar of Goudhurst in Kent.  
A Paraphrase with Notes, and a Preface, upon the Sixth Chapter of St. John; showing, that there is neither good Reason, nor sufficient Authority, to suppose that the Eucharist is discoursed of in that Chapter, much less to infer the Doctrine of Transubstantiation from it.  
Grotius his Arguments for the Truth of the Christian Religion, rendered into plain English Verse.  
All sold by J. Robinson at the Golden Lion in St. Paul's Churchyard.