soul doth as it were shut its eyes and stop its ears it doth break away to the sin against all the discoveries and clear impleadings of knowledg gainsaying and withstanding it the presumptuous person goes not to sin ignorantly but he doth it by imprinted light so the sin as Gods enemy which yet he will embrace as his friend yea the more Inexcusable that a sin is the worse it is when little or nothing can be said in behalf of the siner thus is it in presumptuous sinings the man cannot say I did not know it I was not warned 2. The more pride of heart accompanies any kind of sinning The more pride of heart in any sinning the viler it is this makes it the more vile for pride lifts up the point of the sword it shakes the speare against God when the will of God and the will of a sinner come into a competition about sining then pride growes high Who is the Lord saith Pharaoh that I should let Israel goe Exod. 3. Who is Lord over us said they in Psalme 12. when the heart goes proudly to sin it will acknowledge noe Lord but it s own pleasure and no rule but it s own resolution it can slight a precept and scorne a threatning Now presumptuous sinnings are filled with pride I think St. Austine had an aime at this in his exposition of this v. when he rendered the reading of it thus contine servum tuum a superbiis keep back thy servant from prides as if pride were knotted and folded doubled in presumptuous sinnings there was pride and pride again in that heart which durst thus to sinne and verily so there is in presumptuous sinnings a manifold pride a pride of judgement to approve that which God hath branded and condemned a pride of will to rise up to that which God would have the sinner forbear A pride of security to make a Sanctuary for the soul when God hath threatned wrath c. 3. The more impudency and boldnesse attends a sinning the worse it is There is a double impudency about sinning One of defence when the sinne hath been committed of which I am not now to speak which is no more but to paint The more impudency in sinning the worse it is a whore or to cover a plain sore to make that seeme good which really is stark nauâ—ht Another of entrance when the sinful soul layes aside all shame and fear and modesty and restraints and arguments said he whatsoever may be said come of it whatsoever may come yet I wiâ—l on let God take it well or take it ill let him beseech by mercy or warne by threatnings nothing moves neither my peace nor comfort nor soul prevail nor my shame nor trouble nor misery keep back But thus it is in presumptuous sinnings the heart is bold and impudent which can look so much mercy in the face and yet will dare to sinne which can look so many threatnings in the face yet wil dare to sin which can look its own great misery in respect of the issue Note and end of the sinnin in the face and yet will dare to sinne nay which can perhaps look many former experiences of bitteâ—ness and anguish for the same sinful adventurings in the face and yet will dare to sin puttinâ— the hand into the fire agâ—in which hath burned it and venturnig to swim in those waters where had not Gods mercy stept in the soul had long since been drowned 4. The more abuse of mercy concurs to the sinning the more hainous it raiseth the sinne for mercy is the sweetest stop of a The more Mercy is abused the more hainous the sin sinner and the kindness of it should smooth off the soule from offending what is mercy but that unspeakable readinesse in God to forgive a sinner a gracious willingnesse to sit down with wrong offered if yet the sinner will come in and the abusings of it are affronts to the highest love But now in presumptuous sinnings mercy is extreamly abused First in that it hath not its dirâ—ct end the direct end of mercy is to awe and to keep off the heart from sinne There is mercy with thee therefore shalt thou be feare Psal 130. But the presumptuous sinner is lesse fearful because God is so merciful and the mercies of God should lead to repentance Rom. 2. But the presumptuous sinner yet dares to hold on the sinful trade Secondly when it is made to serve and to encourage sinne O this is the imbasing of that high and tender attribute of God when we draw out from his goodnesse to embolden the heart to wickednesse as if that God whose soul abhorres sinne would let fall any expression to hearten a sinner yet thus it is with the presuming sinner the very mercy of God makes him bold to sin against God the confidence of that easiness in God to forgive occasions him therefore to adventure and multiply transgressions In respect of others 3. In respect of others David had good reasons to pray to be kept from presumptuous sinnes in respect of others as well as in respect of himself whither you consider his general calling a man of goodness or his particular calling a man of dignity and place but I will fold them both together thus then 2. Reasons His sins would be exemplary 1. Such sinnes would be exemplary and noted There are three things which set a man upon the stage which lift up his actions on high to the eye of the word One is his powerful and active sanctity a very holy man is a kinde of a wondrous sight after which many eyes are gazing Godlinesse is a very rare thing and therefore men look much upon him who professeth it Another is his singular dignity lift a man out of the croud advance him to a place and seat of honour above others how busie is the multitude to eye and judge and imitate him The wayes and actions of great persons are usually the present copies of the most A third is his notorious miscarriages which are like the tayle of a blazing comet the great sinning of good orgreat men fall instantly into common discourse and perhaps also easily into common practice Therefore great cause had David to pray against presumptuous sinnes which by his practice might prove a common snare for who will not confidently write after that sinful copy which both goodnesse and greatnesse have begun that which the great man dotâ— the inferior person will do and that which the good man doth that the evil man thinks he may now lawfully do if knowledge will venture ignorance supposeth that it may safely follow and if holinesse will adventure why should profaneness be so nice as to stop The way or fact is credited either as not bad or else not so dangerous where either authority or profession are leaders Now this might be some cause to move good David to pray to be kept back from presumptuous sins
work no sinning wounds so deep as such which have more Mercy and goodness to control them and these only good persons do most taste of much grace received and much kindness conferred will in case of great transgressions make the conscience eagerly to arise and sting the Offender Such as profess more interest in God should walk more exactly with him Vse What should this teach us who profess more Interest in God more Title to Christ more purity of Religion then others Why if we be light then to walk as Children of the light if we do profess the Gospel then to walk as becomes the Gospel if we be the Children of God then to walk as dear Children cleansing our selves from all filthiness of the flesh and spirit None needs to be more circumspect then he who is called to holiness his very relation is of a tender though high nature he cannot sin but he grieves a father yet this is as true that none of our relations exempt us from temptations and assaults which call upon us to be watchfull and prayerfull If temptations drive thee not to thy knees they will drive thee easily to the groundâ— no more but this no man should sin and no man should be more carefull then he who is most good for if he offends then God suffers Christ suffers the Gospel suffers Religion Profession Christians and all O then let us improve our interest in our God Should such a man as I flee said Nehemiah so then should such a man as I sin thus walk thus live do thus Why God is my God he is my Father I am his child his servant If I should sin sin would not only be my own wound but his dishonour I may not so abuse his love his mercies his Calling his honouring of me Others look on me but I must look on my God and on his honour Thus have you the general observations of the Text now I come to a more punctual and intimate view of them both in the petition and in the conclusion of them consider the words as a Petition they yield unto us two main considerations 1. One of sin in presumption Keep back thy servant from presumptuous sins 2. Another of sin in Dominion Let them not have dominion over me First For presumptuous sins there are divers expositions of these words 1. Keep me Ab alienis scilicet peccatis from those sins which by the suggestion or temptation of others I am inticed to or as others Ab alienis i falsis diis from another or false gods that I do not serve them and be not captivated by them these think the Word to be Zurim from Zur which signifies Alienari 2. Keep me a superbiis Mizedim a verbo zud which signifies superbire aut superbie temere agere the word in Hiphel signifies to do a thing de industria per presumptionem Before David prays to be kept from sinnes of ignorance and here from prides from such sins as are done insolently and knowingly Some translate it keep me from proud sinnes others from insolent sins by which are meant manifest sinnes open transgressions committed with contumacy and with a high hand but to hold to the expression in the Text Presumptuous sinnes And the Observation is this CHAP. III. Doct. EVen the servants of God should pray to be kept The servants of God should pray to be kept from presumptuous sins from presumptuous sins Touching this I shall enquire into these particulars 1. What presumptuous sins are 2. Of that strength which keeps regenerate persons from presumptuous sinnings and what difference 'twixt the with-holdings and restrainings of evil men and this keeping back of good men 3. What reasons or causes of this desire to be kept back from presumptuous sins 4. Then some useful applications of all this to our selves SECT I. Quest 1. WHat presumptuous sins are What presumptuous sins are Sol. Sinne in the general is any transgression of the Law the Law of God is his revealed will for doing or forbearing and it is the rule of nature and actions whatsoever things stands in conformity to its good and whatsoever varies or swarves from it that same is sin Sins diversly distinguished Now sins are diversly distinguished for all sins are not equal either for matter or manner For matter some sins of themselves For Matter are more deep transgressions then others as some diseases in their own nature are worse then other some to blaspheme and curse God is a sin naturally more vile then an idle thought or an empty word and to commit Idolatry is naturally more vile then to steale a Shilling to shed innocent blood is worse then to steale Againe sins may be distinguished in restect of the manner of For Manner committing and thus it may fall out that even a sin in its own nature lesse then another may yet for the manner of commission be more hainous and a sin in its own nature greater then another may yet for the manner of commission be lesse guilting then a lesser sin which is more intensively raised by circumstances as to gather a few sticks on the Sabbath was in it selfe not so great a sin as deflouring of a virgin yet because the person did commit the sinne with a contempt of Gods expresse prohibition it became more hainous and guilty Now here falls in that distinction of sin into sins of infirmity Sins of infirmity and sins of presumption and into sins of presumption which distinction is made not from the different quallities of sin but from the divers qualification of sinning the same sin may be committed through presumption which is committed through Infirmity yet the commiting of it through infirmity is still much less and extenuating then the commiting of it through presumption for as much as all passive failings which arise from unevennesse of strength are not so high as the active trespassings which arise more from the readie contributions and concurrent assistances and furtherances of our own hearts now to the thing in particular Presumptuous sinnes are the bold darings and proud adventurings of the heart upon things or wayes known to be unlawful against expresse Presumptuous sins described threatnings either upon a false confidence or upon contemptuous slighting or desperate wilfulnesse I have in this description not only expressed the nature of presumptuous sinnings but also concluded in it the several degrees and risings thereof all which give mee now liberty to open and explaine consider therefore 1. That presumptuous sinnings are proud adventurings of the heart upon sinne there is a large difference 'twixt foilings Presumptuous sinnings are proud adventurings upon sin by temptation and adventurings by presumption Temptation beats down that actual strength of grace resisting but presumption tramples down the light of the word opposing therefore presumptuous sinners are said to sinne with an exalted or high hand the sinner doth put aside Gods will and prefers his
requests ascend from one sin to more from more to many from many to all you know that confession of sins should not be particular only but universal and our sorrow for sin should respect the kinds as well as the particular acts all which import an Amplitude of grants so much Mercy and supply answerable to the required latitude of confessions and sorrow Object Object 'T is true some one sin may upon special reason either of some guilt or present insolency be more insisted on then another as one clause in the plea may be more urged then any other yet not with the exception of the rest Sol. O that sin Lord by which I have dishonoured thee so much and yet which rageth so much pardon it subdue it out with it and not that only but such sins and not them only but all my sins blot them out cleanse me from them Another Proposition which I will briefly touch on shall be this viz. SECT II. Doct. 2 THat even a good Christian should have a fear of great sins A good Christian should fear gâ—eat â—â—ns as well as less Reasons from The latitude of original sin as well as a care of secret sins Keep me also from presumptuous sins Reasons whereof may be these The latitude of original sin which as it is yet remaining in the best so it iâ— in them an universal fountain naturally apt to any vile inclination though actual sins may be divided in the life yet they are all united in their spring i they are all of them virtually as so many potential effects involved and lurking in original sin as their cause which how far it may work both from its own strength and the assistance of temptions and occasions if God doth not actually prevent and interpose if we put not forth our fear and watch we may with miserable experience both know and bewail 2. The instances of great transgressions even those Saints 2. The best Saints have been guilty of great Transgressions who have been as the highest stars have left behind them their twinklings and sad Eclipses Noah his actual distempers by wine Lot his unnatural defilements by incest David his wounds and bleeding by whoredom and blood Peter his unkind and troubled denial of Christ against his knowledge Now when Cedars fall should not the tender plants tremble if the sins of others be not our fear they may be our practise what the best have done the weakest may imitate if they do not hear and fear there being scarce any notorious sin into which self-confidence will not plunge us and from which an holy and watchfull fear may not happily preserve us Vse An Instruction from this and so on Blessed is the man that Blessed is he that feareth alwayes feareth alwayes Prov. 28. 14. When we read of great sinners in the Scripture and see great falls and sins in others as we should thereupon seek to recover them who are thus fallen by our Counsel and prayers so we that stand should take heed lest we also fall 1 Cor. 10. 12. If that Satan who would deal with us could be procured to shape out only mean and vulgar assaults and suggestions to common and unavoidable infirmities and sinnings this might somewhat abate the vigour and intension of our holy fear and circumspection yet not altogether forasmuch as he being a subtile enemy trains and facilitates the heart by the frequency of small commissions at length to the boldness of great Impieties or if Satans suggestions were artificially and extreamly laid and pressing to great sins as well as small yet if we had natures no way capable to receive the greatest impressions of sin but were naturally averse and stifly indisposed to such temptations then our carefull fear were not so requisite But we are not shot-proof Temptations even to the greatest sinnes have within our breast some principles which would presently shake hands with them The actual light and acting grace do sometimes happily turn them aside from closing though they keep them at the door as the Prophet caused the Messengers who came from the King to take away his life Yet there is another Principle of corruption which would let them in and which would co-operate with those temptations even to Contemplation and inclination and acting both inward and outward nay this corrupt nature of ours alone though it doth learn somewhat by temptations and occasions yet it alone from it self can cast forth most sore temptations to most abhorred sinnings Therefore this we must do fore-past sins must be eyed with grief present inclinations with combat and future with fear we must not in our War imitate the Syrians who were to fight neither with small nor great but with the King of Israel No but we must oppose all sins small sins as well as great and great as well as small those sins which do encounter us we should force some out and keep the rest off He is a wise and sincere Christian who resists the smallest and fears the greatest sins Keep back thy servant from presumptuous sins SECT III. Doct. 3 ANother Proposition which I might observe from the words absolutely considered is this That a good man A good man is Gods servant is Gods sâ—rvant Thy servant from c. We read of divers servants in the Scriptures some are the servants of men who apply all their gifts and parts and sacrifice the whole method of their beings and expressings to claw and humour the itch and pleasure of others All flatterers are such who are a people of slavish-bondage having sold themselves from themselves to some persons Some are the servants of the world whose hearts and labors are bestowed upon earthly things and they make even those noble souls of theirs to weary themselves for very vanity and to increase only in that with the least toe is too excellent to tread upon Some are the Servants of Satan mentioned in an instrumental Activity and readiness to entertain and execute his base and hellish inspirations and motions Some are the servants of sin who quales quanti all that they are and can do is to fulfill the lusts of their flesh there is no servant so obedientially attending the Command of his Lord as they to receive and act the pleasure of their sinfull hearts Some are servants to themselves who as if they were born neither for God nor man apply all their will and strength and abilities only to their own ends without any real effectual consideration to publique good of Church or Country And some are servants to God Moses was so Simeon was so Moses my servant is deal said God Now letest thou thy servant depart in peace said Simeon and David here Keep back thy servant Gods servants disters from all servants in the world every other servant looseth himself by service Note he is not sui juris in the Law but the only way to find a mans self is to be Gods servant Every
he hath peculiar cause of great humblings speediest reformings vehement Answered beggings at the throne of grace for mercy and for the mighty power of Jesus Christ to release and deliver his soule But then let us carefully observe whither this of which a man complaines be sin in dominion or not perhaps it may be somthing else and then the soule must be advised and directed in a more especiall way Why I finde such strong and manifold inclinations of sin within me daring forth into so many vile imaginations and Doubts for the strong inclinations of sin working down to draw my affections woe's me what is the dominion of sin but this and who but a slave of sin is hurried with such motions of sin it cannot be that my heart should be good whilest inclinations are soe manifoldly bad To this let me shape a few answers 1. First I demand how the heart stands affected toward these Answered How stands â—hy heart manifold inclinations doest thou approve them or dis-allow affected to these inclinations them doest thou love them or doest thou hate them verily saith the soule I dislike them and hate them they are the burden of my soule And why so why because God is dishonouâ—ed by them and they are contrary to his holy will and they are evill and filthy O I had rather be in any miserable estate then in this sinfull and vile estate Now then observe sin hath not dominion in thee for where sin hath dominion sin is not formally and purely hated The dominion of sin doth not consist in the multiplicity of Note motions a man may have many enemies to assault him and yet love and serve none so a man may have many sins inclining and tempting and yet be a servant to none of them for it is not the temptation of sin which infalâ—ibly argues dominion but the willing resiâ—nation of the heart the subjection of the heart to those motions and temptations of sin this necessarily is required to make dominion but now thy heart doth not so it doth not resign up it selfe it yeelds not subjection for asmuch as it doth hate and resist and bewaile sin even in temptation Of all the signes of a good heart of a heart that is delivered from sins dominion this is one of the best and surest viz. That it hates and resists and bewailes sin when it is only in temptation when a man hath committed a sin then the conscience being made guilty may alone breake and afflict and this may befal even a wicked man there is now some other thing besides sin in the filthinesse of it to worke trouble and griefe viz. The guilt and accusation of it but when sin is resisted and bewailed in the temptation before it hath got out into actuall commission now the peculiar reason of trouble is the formall vilenesse of sin because it is so base and so opposite to â—od Secondly I demand what doest thou against these sinful What doest thou against these sinful inclinations inclinations every man hath some weapons or other and in case of anguish he is apt to draw them what weapons hast thou in thy hand and to what end doest thou mannage them Do not many and strong temptations of sin occasion many and strong supplications the more that sin inclines the more doth thy heart incline to God by prayer for more grace to resist for more strength to subdue doest thou not by reading and hearing and inquiry labour to finde out the manifold helpes and victories of a tempted and an assaulted soule doest thou not keep the precepts of God in thy heart and the threatnings of God in thy heart that thou mayest feare to offend him and the promises of God which yet hearten thee to withstand What doth all this demonstrate but that sin is not in dominion it is I confesse thy troublesome enemy but it is not thy ruling Lord it is that which doth molest thee it is not that which doth reign in thee it is that which would have dominion but it is not that which hath dominion it is that which doth assault thy affection but is not that which hath got thine heart thou art but in a greater war Neverthelesse thou art not so much as in captivity though in a strong conflict Yea but yet I feel one thing perhaps worse then all this sin Object workes in me after a more peculiar manner their is a particular Doubts because of some Speciall sinfull inclination sinfull inclination in me and so hath it been all my dayes if I were to give you the sum of my life I could lay out that particular inclination above all the rest like a threed which goes through the whole piece such a sin which I have seen long since felt it and I thought bewailed it and resisted it a long time and yet here it lives still workes still can it be that sin Sol. should not have dominion where some one speciall corruption Answered yet lives I must be warily tender to Resolve this scruple for asmuch as 1. Particular subjection is enough to set up dominion 2. Hypocrites are under the reigne of speciall lust and particular sins both which I touched heretofore But to the scruple take me thus Conversion doth not totally remove any one sinfull inclination 4. Things 1. That when God doth convert the soul no one sinfull inclination is totally removed though every one be in some measure changed The corrupt nature doth yet remaine and all its principles or particular inclinations to particular sins for grace doth not change us by a present Annihilation of sin but by a powerfull alienation of our hearts from it Sin may work in a man when rescued out of the dominion of sin in a more particular way Secondly note that sin may worke even in a man rescued out of its dominion is a more singular or particular way my meaning is this that there may be in him yet a more particular twange and more apt inclination and propension to some one sin rather then to another Sin yet abiding may take the advantage of the same complexion still remaining and of the same condition and calling yet continuing and without all doubt most men living whether good or whether bad do finde more to do with some one sinful inclination then with another Thirdly consider usually that particular inclination which was in dominion before conversion is most frequent in inclination That particular inclination which was in dominion before is usually most frequent in inclination after calling Reasons of it after our calling And I will give you some probable Reasons thereof One because that was the spring of the sinne of our custome which sent out and fed the issue by which the soule was so beaten in the path and way of sinning so that the old and accustomed nature cannot easily or presently forget its ancient and wonted bents a custome will hardly or
ever you would keep off the prevalency of a particular sin observe distinctly and work wisely against all the things which may advantage it in its temptations Thirdly consider that many things may keep back for a while the explicite actings of a particular sinne which yet are not able to weaken the natural power of the sinful inclination There are two sorts of principles as it were which have an influence upon a man some are violent and forcible which work by a strong hand thus farre sometimes prevailing to hold back that a man dares not do such an evil as shame love of a mans credit quiet profit and safety and some are powerful too but yet inwardly weakning the very nature and disposition as all sorts of graces Now then if ever you would be throughly kept from the actual dominion of sinne in gross do not content your selves with meerly forcible restraints for as much as these may oft-times fail you and then your hearts will deceive you you will venture to foul iniquities having nothing now within you of a contrary vertue But above all be striving for grace which is contrary not only to the sinful acts but to the sinful nature which is the fountaine inclining the soul unto them get chastity into the heart and meeknesse into the heart and humblenesse into the heart and sobernesse into the heart and heavenliness and faith c. Fourthly improve that strength which God hath given unto thee every way Though this be rrue that a man by his natural strength can never change his sinful nature yet assuredly he may do much against sinful acts if that he would bestir himself why is not a man able to deny his eye a look or his tongue a word and his feet a walk you know this that sin is set on fire by occasions and by many things which lie directly under our power and it may be much staid by the doing of many things which we are able to do If a man will let his eyes still roule upon vaine objects whereas if he would he might check their motion no marvel if his heart be still set on fire by lust and if he will associate himself with persons provoking him to filthinesse and drunkennesse whereas if he would he might decline that society who can think it strange that such sins should have actual dominion over him If thou wilt thou mayest read and hear and apply thy self to all the means by which grace may be wrought and sin subdued and if thou didst so what canst thou tell what God may do for thy soul Nay let me tell you more that a man who hath received grace and therefore more power then a natural man if he will not improve his strength he shall hardly keep off the actual dominion of some one sin or other if he will not decline that which he should and may and if he will not do that which he should and can it is not his naked praying that will keep him up Prayer without all question as you shall hear by and by is of singular force and use against the prevalency of all corruptions but we must not rest only upon the prayer but pray and work pray and forbear pray and deny our selves pray and shunne occasions pray and follow our help c. Now I come unto some speciall directions against the actual Special directions dominion of a particular lust Foure special Directions First preserve in thy soul a constant and humble feare and Preserve in the soul a constant and humble fear that will keep off the actual dominion of thy sinne Remember Solomons advice Blessed is the man that feareth alwayes Prov. 28. 14. And Gods promise I will put my feare within them and they shall not depart from me Jerem. 41. q. d. without this you are gone you will quickly loose your standing if you loose your fear There be some graces which are as it were the guard of other graces look as faith is a grace which feeds all the rest So feare is a grace which keepes all the rest This holy and humble feare hath these properties all which strengthen the soule against actual dominion of sinne It hath God still in eye it sets a man and his ways and acts in the presence of an holy and glorious God Now saith Joseph how can I do this great evil and sin against God Gen. 39. Again it prefers Gods pleasure and Gods frown above all incouraging or discouraging temptations yea but I must do this for God requires it and delights in it yea but I may not do this for God hates it and will be provoked by it I prefer his favour above all false honour and pleasure and I account his frownes worse then death it self Now if I should thus sin why I provoke his wrath and provoke the Lord to jealousie I cause him to rise in displeasure against me i. e. why how would the Lord take it if I should thus sinne 2. Get a sound and uncorrupt judgement there be three Get a sound judgement cases in which a man is apt to fall under the actual dominion of sinne and corruption of judgement is a maine cause of them One is when he thinks or sayes that the sin is little Another is when he saith that his own strength is great A third is when he assures himself of easie pardon and recovery sinne usually is a cloud and then a shower a corruption in the judgement before a victory in the affections a man will quickly tremble under the guilt of some great commission who hath dallied with little sinnes or with the opinion that they are so And he who ventures farre unto any occasions upon his own strength that man bids faire for some foule fact under which he shortly falls if God shew him not the vanity of his self-confidence And so is he ready very ready for a grosse transgression who hath secured his soul already for his pardon what sin will he stick at who hath perswaded himself that the pardon is already granted although he presume to sin Now cleanse the judgement of these corrupt principles and believe it 1. That no sinne is little That must needs be great which Believe that no sin is little provokes a great God and endangereth a precious soule he who is brought to such an holy tendernesse that he sees greatnesse of guilt in littleness of sinning shall by Gods grace be kept from the dominion of any sinne Every sinne even the least is a foul spot And is the object of divine hatred and curse it may prove like a little spark to consume an house or like a little leake sufficient to drown a ship or like a little thrust into the heart enough to lose a man his life 2. That your own strength is not sufficient even the strongest And that your own strength is not sufficient ship left to it self cannot venture far but it is upon rocks or sands
whole heart v. 2. he addeth v. 3. They alsoe do no iniquity q. d. this is not their worke this is not the thing which they do approve or allow in which they live and walke sinne is not the upriâ—ht mans worke it is a strang work and a stranger work and David being to manifest his own uprightnesse saith Psal 18. 23. I was also upright before him and I kept my self from iniquity yea Psal 119. 101. I have refrained my feet from every evill way Iob was an upright man one that feared God and â—schewed evill Iob 1. 1. There was never any hypocrite living but his heart was false it did never condemn all sin in him peruse the scriptures and you shall read of none of them but they had some one way of wickednesse or other Jehu had his calves notwithstanding all his zeale for God Herod kept his Herodias notwithstanding all his forwardnesse and gladnesse and reverrence to Iohn Baptist The Pharisees kept their covetousnesse notwithstanding all their formall strictnesse and rigour The young man would not sel all notwithstanding all his profession of former obedience and Questionings what yet lack I Soe on the contrary there was never any person upright but his heart made conscience of all sin what is that that is he would be rid of all he would not allow himselfe in any one he would not keep up the covenant with sinne by being dispensed with in any one particular Ob. But you will say this may be hard for who can say my heart is cleane even the just man doth sinne seaven times a day Sol. Beloved you mistake me I do not say that this is a sign of uprightnesse that a man hath not sin in him or that he doth never act sin Indeed this were hard No man living should be upright by this But I say that the upright person makes conscience of all sin he sets against all sin he opposeth he condemneth he disalloweth all sin he will not be in covenant with any sinne Ob. Yet you may object but how may I know that I make conscience of all sin Sol. I will not insist on all which may be spoken onely take He that makes conâ—cience of all sin three things which will shew your uprightnesse in a conscience of all sin 1. if you be upright you will make conscience of secret as well You will make conscience of secret as well as open sins as open sins Why the feare of man the regard of our own credit the love of our own advantages may prevaile with an eviâ—l man with an hypocrite to keep in to worke craftiâ—y Not to sin at noon-day to hold off in publike and yet the love of sin prevailes upon him with ease to work wickeâ—nesse in the dark in private in secret for he saith none doâ—h see me an hypocrite is a secret sinner q. restraints are then taâ—en off But the upright person he hates sin because it is sâ—n â—nd therefore he doth not act it because it is secret or declinâ— it because it is open but he shuns both the one and the other because they are both sinfull Jobes heart was not secretly intised Iob. 31. 26 27. Is David in his family there will he wâ—lke with an upright heart Psal 101. 2. Is â—oâ—eph alone yet he dares not to do so great a wickedness and sin against God â—en â—9 Nay David hates all vain thoughts Psal 119. And Solomon saith that the thoughts of the righteous are right Prov. 12. 5. the upright person strives against secret inclinations and would have even the imaginations cast downe which are seen only by God 2. You will make conscience of the least sins sin we do usually divide into gross and foule and into little and small not that any sin is small in a relation to the rule but that one is not so great of the least sins and hainous in comparison of one sin with another Now where sins are reputed gross and foule and palpable even the civil man and the formal hypocrite may bevery precise very conscionable verytender but for lesser oaths for usual omissions for triffles for sinful atires for sinful associating with lewd and vile persons c alas these are poor thins small things why should we stand upon them Nay be not deceived God is not mocked the mote must be plucked out as well as the beam Davids heart smote him for cutting of the lap of Sauls garment as well as it rose against the vile counsell to cut of Sauls life he that is not faithful in the least will not be faithfull in the greatest And that man who will dispense with himselfe in small sins if occasion serve will likewise give himselfe a commission for great transgressions uprightnesse knows no such distinction in respect of approbation and allowance twixt great and small it is probable that Ananias layd down a great part of his estate yet herein was the falsenesse of his heart that he kept back some of the estate Hypocrisie doth not consist in this that a man doth wallow in all sins but in this that a man will allow himselfe in some sins Now try your selves in this conscionablenesse about small sins even lesser sins to upright persons are objects of great hatred and causes of great trouble 3. you will make conscience of sins which are in a sort more connatural Though every sin in respect of the original principle of sin be naturall to man in his corrupt estate yet their are of sins which are in a sort more connaturall special sins which have in respect of their actings and course more immediate favour and countenance from a sinner v. g. Those of particular inclination and those of custome and frequent practise and those of a mans particular condition and calling and those of present profit and pleasure I doe conjecture that there is scarce any one man living unlesse he hath intirely given up himselfe to Satan who doth cast away himselfe upon the service of every sin whatsoever and that their is scarce a person who is not more haunted with some particular sinful inclination more then another Now where the heart is Hypocriticall though it will proclaime defiance against many kindes of sinning yet as Naaman spake in another case so doth the hypocrite concerning some particular lusts onely herein the Lord be mercifull unto me In this I must be spared therefore Zophar speaking of the wicked and the hypocrite Iob. 20. 5. he saith that wickednesse is sweet in his mouth he hides it under his tongue v. 12. and v. 13. that he spares it and forsakes it not but keeps it still with in his mouth he is besotted and intangled and sets himselfe unto the power of some pleasant and profitable lust or other and no word of command or threatning no passage of affliction and trouble no experience or sense no inward accusation and rebukes of conscience will ever be able to draw of his heart from
so much as the mercies of heaven Nothing in the world will prevail upon a sinner if mercy doth not 4. If mercy doth not prevail a mans Damnation befalls him without all Apology Ah what a sad appearing will it be for us when we must die and stand before God and the Lord shall in that day object to us before men and Angels This is the person unto whom I freely offered the pardon of all the sins that ever he committed and offered him in the word of God that if he would leave his sins I would forgive them but he preferred his sins before my mercy For lying vanities he forsook his mercies And thy own conscience shall then testifie that thus it was I had mercy offered again and again and yet I would continue in my sins Judge what blackness of darkness and degrees of eternal confusion thou shall contract when so great a door of mercy is opened but for a lust sake thou wilt not enter in thou wilt not accept of it 2. Then no sinner hath cause sufficient to despair I know full well that before God makes us sensible of sin we are apt to No sinner hath cause sufficient to despair presume but being once made sensible we are very apt to despair It is the great art of the devil either to make us die in a senceless calm or else to perish in an unquiet storm either to make us undervalew our sins and so to slay us with security or else to undervalew mercy and so to sink us with despair Oh saith the awakened conscience my sins are so many and so great I have continued long in them gone on in them after knowledge after the invitations of mercy after the strokes of afflictions after many a secret check and bitter words from my conscience now there remains no hope no no others whose sins are fewer in number lightet in weight not edged and raised by such circumstances they may hope but I can have no confidence mercy will never look upon such a one as I am Nay but readest thou not the Text and they are the words of a Saviour That all manner of sin may find forgiveness though there because enough to despair of thy own strength yet there is no cause to despair of Gods mercy Two things only remember here 1. Despair is no remedy to any sinner It may bind on his sins the faster but never heals the soul nor easeth the conscience nor pleaseth God 2. Whatsoever thy sins have been if at length thou canst find an heart to repent God can find mercy to pardon I affirm it no sinner ever perished because God wanted skill to help but because he wanted a heart to make use of his help To perswade men to make out for pardon 3. But the main use I would make of this point is To perswade men to make out for this pardon you see here the extent of Mercy the possibility of pardon Why do you look one upon another said Jacob to his sons Behold I have heard there is corn in Egypt get you down thither that we may live and not die Why stand you amazed and backward you that are so full of spiritual wants why come you not to mercy that you may live and not die here is a store-house of mercy Behold said the servants of Benhadab We have heard that the King of Israel is a mercifull King let us go to him peradventure he will save thy life 1 King 20. 31. We hear that the King of heaven is mercifull and yet we address not our selves unto him we hear that there is Balm in Gilead yet we sue not to be healed we hear that the Arms of Christare yet open and we run not to be embraced Ah! our folly and madness that being so greatly diseased we fly our Physick that being so in deep rebellions we lay not down our weapons and submit not upon the tender of the freest pardon As I live saith the Lord I delight not in the death of a sinner Why will you die O house of Israel Why do we by lying vanities forsake our Mercies how my soul bleeds at the wretched hardness of our hearts God is mercifull and we are sinfull yea we are the more bold in sin because God is the more abundant in mercy Continue in sin because Grace doth abound Rom. 6. 1. Thus do we abuse the grace God to wantonness and bane our souls by the sweet Remedy of sin There is mercy with thee that thou mayest be feared said David and he who confesseth and forsaketh his sins shall have mercy saith Solomon and knowest thou not that the mercies of God should lead thee to Repentance saith Paul consider 1. The presence of Mercy saves not but the acceptance the offer of a pardon delivers not the Malefactor but the receiving of it only the embracing makes us happy mercy proves not mercy but by acceptance the contempt of it strangly alters it into Justice 2. The despising of mercy leaves without all excuse what hast thou to urge against God who could not urge and fasten his mercy on thy soul yes thou wouldst have a licence but not a pardon I know thou warmest thy soul with the sound of mercy not to abate but to encourage thy sinfull appetite Why dost thou not break thy arm because there is a skilfull Chirurgion or fall into the strongest diseases because there is a skilfull Physitian 3. Continuance in sin and efficacy of Mercy are inconsistent thou through thy impenitent heart in stead of mercy treasurest up unto thy self wrath against the day of wrath Rom. 2. 5. Now that which I would perswade you too is to be wise for Get your sins to be forgiven your souls and to get your sins to be forgiven and pardoned If a company of sick men did hear of an able Physitian that could and would heal them who would not be carried to him or what Malefactor is there so out-ragiously mad but that would make out to the King if he were assured that the King would pardon him Two things only I will propound Motives and Means 1. The Motives to stir us up to get our sins forgiven are these Motives 1. We are in such a case that we need pardon yea that pardon We need paâ—don should be multiplied unto us Indeed were we not sinners then we should need no forgiveness or could we of our selves make or exact satisfaction to divine Justice then might we stand off from mercy but alas we are sinners by nature and by life all our dayes are days of sin the hairs are not more on our heads then the number of our sins are on our consciences they are so many that who can tell how often he offendeth therefore we need mercy to forgive yea and we are without strength we can find strength to sin but who can discharge for those sins the price and ransom could never yet be found in any sinners
sin what it doth imply p. 103 Sins Dominion in respect of Assent p. 105 Whether the Interruption of sinful Acts impeach sins Dominion Answered p. 115 Dominion of sin is either habitual or actual p. 116 Whether sin in Dominion may befall a regenerate person p. 117 Distinctions about it ibid. A compleat Dominion of sin cannot befall a regenerate person p. 118 Why David prayes against sin in Dominion p. 119 Why we should pray against the actual Dominion of sin ibid. Actual Dominion though it conclude not the absence yet it weakens the strength of Grace p 120 Actual Dominion though it cut not off the union yet it checks the Comforts p. 120 121 Distinguish betwixt Dominion of sin and a strong inclination to sin p. 112 Why we should pray against the habitual Dominion of sin p. 122 Instances of sins Dominion in many p. 126 127 Deceits about the Dominion of sin p. 129 viz. unsensibleness of its power ibid. Freedom from many sins p. 130 Opposition against some sins p. 131 132 Troubles after some sinfull actings p. 133 The Interims of sinning p. 134 The practise of Actions contrary to our outward sinnings p. 135 Tryals that sin hath not Dominion ibid. Motives to Thankfulness to those in whom sins Dominion is broken p. 144 Differences betwixt the Dominion of sin and particular victories of sin p. 154 155 Directions against the natural Dominion of sin p. 163 What strengthens the natural Dominion of sin ibid. What may break down the Dominion of sin p. 167 Directions against actual Dominion of sin p. 168 Wherein the actual Dominion of sin lies p. 169 The wayes and methods of sins Dominion p. 173 174 Doubts Doubts of troubled souls fearing they are under the Dominion of sin p. 148 Doubts from the strong inclinations of sin Answered p. 148 149 Doubts from some special sinfull Inclinations of sin Answered p. 150 151 Doubts from the prevailing of sin p. 153 Doubts from the renewed Actings of sin p. 157 F Faith FAith breeds and preserves uprightness p. 254 How it doth it p. 255 Falls The great Falls of others should work in us four things p. 79. 80 Fear Fear of God from what sorts of sins it preserves p. 38 Preserve a constant and humble Fear p. 171 Services done out of Fear do not conclude against uprightness p. 232 233 A double abstaining from sin and doing duty out of Fear p 234 A twofold Fear p. 235 Whether Abstaining from sin or doing duty springs out of naked Fear or Fear commixt with love ibid. Discoveries of springing from Fear p. 236 From Fear with love ibid. A holy Fear of God preserves Uprightness p. 253 254 Forgiveness Forgiveness of sin described p. 267 There is a possibility of Forgiveness in a twofold respect p. 268 269 Motives to get sin to be forgiven ibid. G Gods GOds eye upon the secret frame of the soul p. 14 Pardon of sin is Gods Act. p. 267 Gospel Take heed of regardless receiving the Gospel of Christ p. 293 How many wayes this is done ibid. Gracious It s a Gracious Act. p. 267 A double Graciousness in the discharging of an Offendor p. 268 H Hatred HAtred of sin infalliby argues the indominion of it Proved p. 138 Hatred of sin how it contributes to uprightness p. 252 Heart When the bent and purpose of the Heart is to please God what it improves p. 217 Holy Ghost vid. Blasphemy Conviction by the Holy Ghost what it is p. 286 How the Holy Ghost is taken ibid. Wherein the Conviction by the H. Ghost consists ibid. Holiness Holiness hath a Contrariety to all sin p. 15 Whether a man can be truly Holy that hath vile inclinations and Abominations working within answered p. 29 30 If Holiness hath our love sin hath not Dominion p. 138 What of Holiness and what not consistent with it p. 139 A little Holiness will not serve the upright man p. 203 Take heed of scorning of Holiness p. 294 Hypocrisie Hypocrisie distinguished p. 20 Hypocrites and upright persons described by their hearts p. 180 Hypocrisie a natural and common thing p. 195 An Hypocrite may go very far p. 197 Yet his heart is rotten p. 198 It is a foolish thing to be Hypocritical in service p. 199 Hypocrisie a most perillous sin p. 200 Three times wherein an Hypocrite may express forwardness in Duties p. 211 Hypocrisie how discovered by self-applause and vain-glory p. 247 248 Humbleness Humbleness of heart preserves uprightness p. 256 Three properties in it p. 256 I Illumination THE greatest Illuminations are not able of themselves to save a man p. 290 Inclinations There is a difference between frequent Inclinations in an evil man and in a good man p. 152. Dominion of sin and a strong Inclination to sin differenced p. 112. Inequalities All Inequalities in holy services do not conclude a man is not upright p. 241 Inequalities in holy duties arise either from weakness of strength ibid. Or from falseness of heart p. 242 What Inequalities arise from falseness of heart ibid. Two sorts of Inequalities about holy services ibid. Conclusions from grace p. 243 Infirmities Infirmities distinguish from presumptuous sins p. 83 84 85 Sinfull Inclinations vid. doubts vid. Holy Impenitent An Impenitent sinner is utterly inexcusable p. 273 Judgement A sound Judgement a means to keep a sound heart p. 165 Corrupt Judgement a main cause of Dominion of sin p. 170 The corrupt principles in the Judgement which must be removed p. 172 K Knowledge KNowledge of God a double kind of it p. 2 Knowledge necessary to get off the Dominion of sin and what knowledge p. 164 The greatest Knowledge may be in a subject void of grace and an enemy to it p. 291 Great Knowledge without grace adds to our misery p. 292 L Life THere is a difference betwixt a Life of motion and of Affection p. 152 Love Love of Sin a means to keep up the Dominion of sin p. 164 A predominant Love of God and his wayes a means of uprightness p. 252 M Manasseh MAnasseh his notorious sins yet pardoned p. 270 271 Mercy Improve Mercy aright p. 94 95 The intent of Mercy inpardon of sin demonstrated p. 269 The actual grants of Mercy and pardon to the greatest sinners p. 270 Mercy is the essential and natural disposition of God p. 272 The Influence of Mercy upon repentance p. 274 Mercy abused in presumptuous sinning p. 74 N Novatians WHAT the Novatians thought to be the sin against the Holy Ghost p. 280 O Obedience A Twofold Obedience unto sin p. 113 Distinctions about Obedience to the Commands of sin p. 114 P Pardon There is a possibility for a Pardon of any sinner and any sin except the sin against the Holy Ghost p. 266 Perswasions to make out for Pardon p. 275 276 We need Pardon p. 277 Pardoned How wofull is an unpardoned condition ibid. Comfort to have sin pardoned p. 778 Means to get our sins pardoned p. 779 Paul his sins were very high yet
knowing how his actions were capital copies wrote in Text Letters And that the sinnings of great men are like the fallings of Cedars which bring downe with them to the ground many lower shrubs And that the sinnings of good men are easily snares whereby other men would encourage and deceive themselves 2. Such sinnings from him would be trophies to evil men His sins would be trophies to evil men There are three things which flash evil hearts One is the accomplishing of their own projects and lusts Another is the distresses of the Church Aha so would we have it A third is the great falls of good men now like the dog they will bark and insult over the wounded Lion A good mans sins which are his wound and Gods dishonour is their day of mirth and sport I observe that there are three mouths which the higher sinnings of good men do open The mouth of God O how his word thunders his displeasure against the soul of such an one who is come so neere unto him and yet hath adventured thus to sin against him doest thou thus requite the Lord. The mouth of conscience if we do well and keep uprightly with God then the mouth of conscience yeelds words of oyle and peace it exceedingly excuseth comforteth acquitteth upholdeth c. but if we wickedly transgress and exceed infirmities O then the mouth of conscience proves like the mouth of the sword it speaks with sharpnesse and woundings â—nd terrible amazement c. breaks the bones of David Psal 51. makes him roar Psal 32. The mouth of evil men Now their voice is set on high the trumpet is set to their mouth O what Ragings Raylings Girdings Scoffings Obloquies and Blasphemies are instantly heaped upon Religion and Profession yea these are they this is their holiness this their profession this their niceness this the hypocrisie of them all Now perhaps this also might move David to pray to be kept back from presumptuous sins though not the immediate yet the colateral reason viz. because he might not give occasion to the Adversary that God might not suffer by him nor Religion by him that he might not sad the hearts of the righteous nor weaken the Glory of holiness nor stretch the mouths of them who can bless themselves in a course of vileness and yet curse and accuse the godly for particular facts only In respect of God 4. In respect of God Here also might David frame strong and singular reasons to be kept back from presumptuous sins I know there is nothing in God which a good heart might not urge as a sufficient 2. Reasons argument against any sin but I will contract my thoughts and matter 1. What God had been to him might cause him to pray What God hath been to him against presumptuous sins For his temporal kindness that was exceeding great he raised him from the crook to the Scepter from the Shepherds tent to the Kings Throne and now after all this to answer so great goodness with great sinfulness this would be a high degree of odious unthankfulness His spiritual kindness that was more then the former he did set his love upon him and made him a person after his own heart gave unto him his good Spirit of grace and joy comforted his soul in many adversities compassed him about with favour as with a shield heard his prayers granted him the desires of his soul O then how should David do such great wickedness and sin against his God! God forbid that David should put forth an hand to such an high kind of sinning who had received from the hand of his God such high kinds of mercy and goodness Mercy should make the greatest distance twixt us and sin and cause the purer walking twixt us and God What he was to God 2. What he was to God Why David was his servant see the Text and presumptuous sinnings are high oppositions to our service of God David was his child his son and presumptuous sinnings are great at least incongruities to the way of filial obedience Should such a man as I flee said Nehemiah so here should such a man as David one to whom God was so near one who was so near to God should he break out into the ways of Rebellions into the acts of an enemy into the paths of hostility not only sin which may befall the best but sin presumptuously which befals the worst nor only to be surprised by temptation but also to dare one in a sin by a proud presumption What for a child to take arms against his Father for a holy David to sin with so high a hand against so good a God and so professed a Father no marvel that he fears and prayes and that earnestly Lord Keep back thy servant from presumptuous sins No other might be expected from men professing themselves haters of God and Lover of sin but for a friend for a servant for a child how can my God take such vile dishonors from me and who will honour him if his own should adventure and presume thus to dis-glory his name and wrong his and their relation SECT IV. NOW I shall descend to the usefull Applications of this Vse 1 point unto our selves there are four general uses which may flow from this prayer of David 1. Of Instruction 2. Of Examination 3. Of Exhortation 4. Direction 1. For Instruction It may instruct and inform us in divers particulars viz. Instruction 1. To see our own danger as the prayers of holy men for good things should learn us faith and hope so their prayers See our own danger against great sins should teach us fear and watchfulness There is a story of an heathen man who prayed to Jupiter to be saved from his enemies one who heard him so petitioning willed him to mend his suit and to desire Jupiter to save him from his friend for he trusted them more and therefore they might do him most hurt I would add one thing more to have mended that petition also He should have prayed to have been saved from himself for there is more danger in our selves then in all enemies or friends O Brethren we carry about with us vile natures and treacherous hearts Even those abominations which sometimes we could have trembled at unto them will our wicked selves deliver our selves if God keep us not back Natural corruptions will bid fair foâ— the foulest commissions and that the match is not finished and acted it is not because we want hearts but because God restrains and hinders My soul is even among Lyons said David In another case assuredly our soul dwels with such a nature as will not distinguish twixt small and great but is then most like it self when it is boyling in the vilest degrees of sinning The temptations cannot be so black and foul but our corrupt hearts would easily kindle by them and we should embrace them unless there were a God to stay and stop us