and every sin is a lye let it pretend much yet it advantageth nothing Suppose a man had an estate worth 10000 li. and he should receive a baby for it tell me what he got O that precious soule of man which is more worth then a world is uttelry lost by sin what then doth the service of it profit him for what is a man profited saith our Saviour though he gaine the whole world if he lose his own soule thou Gets a little credit by thy sinning yea but whith whom And what is that whiles the great God doth disgrace thee and thine own conscience doth often shame thee Thou gets a little wealth by thy sinning yea but what is that Treasure of wickednesse but a Treasury of wrath against the day of wrath Thou gets a little pleasure by thy sinning yea but what are these short minutes of joy to those eternall nights of darknesse in which they must end and be swallowed up one fall breaks all the glasse to pieces and one anguish of conscience or peal of death blasts and sinkes all the vaine triumphings of a sinfull heart sin may pretend faire and promise much but the wages thereof i. that which thou must expect for thy service is death yea that death which is opposed to eternall life Rom. 6. vlt. 6. It is a most uncomfortable service How oft is the servant of A most uncomfortable service sin in the depths of feare and in the heights of trouble his very sinnings are more his torments then his joyes he is many times vexed with thoughts how to sin and afterwards he is hewed in his conscience for his sinning though he hath not grace to make him grieve yet he hath a conscience which can make him tremble the very surfeits of his sins do distaste his soul and make him of times weary of his very life he is ashamed of Company and dares not yet to be solitary The night is many times a terror unto him and the day renewes his anguish though the servant of sin in the transient flash of his spirit out-braves al counsell yet he doth ordinarily feel infinite gripes within either he is utterly unsensible of his misery which is one of the greatest judgements or he his sensible and then he feeles a Hell of horror for his lewd obedience Nay so exceedingly high do the distresses sometimes prevaile that he his forced to disparie of all mercy and thinking to ease himselfe of some flames greedily throwes away himselfe into the very gulfe of Hell-fire what shall I say more where sin hath the dominion over a person a man is a slave to the Devill and a servant to that which will vex him and wound him and damne him he never enjoyes himselfe nor shall he ever enjoy God unless that yoke of service be broken and therefore good reason hath any man to pray against the habituall dominion of sin SECT IV. THus for the explication now somthing for the Application Vses thereof unto our selves where first let me begin with inquirie Inquire whether sin have Dominion over us what thinke we of the dominion of sin within our soules You will say we trust there is noe such thing I Remember Object the Jewes said as much to Christ in a case not much unlike Sol. we are Abrahams seed said they we were never in Bondage Joh. 8. 33. But Christ replied verily verily I say unto you whosoever committeth sin is the servant of sin v. 34. I will premise a few things at this time 1. No man living but he is borne a servant to sin sin is his Some things premised Noe man but is borne a servant to sin Lord before he can tell who is his Master sin requires not age to set on the crown but even in the very wombe doth it begin its reign and poysons and impaireth our whole nature therefore the Apostle saith that by nature we are the children of disobedience and wrath as well as others Ephesians 2. 2. it is the disposition and sway and bent of us to sin and to walke on in sin 2. It is an hard thing to get off the dominion of sinne Sin is a It is a hard thing to get off the dominion of sin strong man It hath possession and goes not out by entreaty or bribe but it must be by force by one that his stronger I assure you that the almighty God must reveal his own arme and he must cast down strong holds he must worke a kinde of a miracle or else sin will still be a Lord and the sinner will be a servant to his lusts A man may change any Master soever and with more ease then sin Thirdly it is very manifest that sin hath the dominion in many It is manifest that sin hath dominion in many as In those whom noe kind of arguments can turne from sin persons I will present unto you such instances which you shall confesse do evince so much 1. What thinke you hath not sin the dominion where noe kinde of arguments and dealings are able to disengage the heart and to turn it when no kindes of merciful Arguments and no kinds of just threatnings and no sense of bitternesse can yet discovenant and diservice the soul but still it holds the league keeps the agreement with sin now then how often hath God come to many persons and offered unto them his pardoning mercies the blood of Christ and eternal life if they would leave such a sin of drunkennesse such a sin of filthinesse such a sin of worldlinesse but unrighteous they were and unrighteous still they are and will be How often hath God set the point of the sword upon the breast of a sinner revealing his wrath threatning death and Hell if he will not leave the service of his sin nay scourged his estate for his sinning nay scourged his body nay his soul conscience and all this to renounce his sinfull Lord yet men hold fast their wickedness they yet give over themselves to sin with greediness they study how to fulfill their lusts and rejoyce when they have done evil doth not this shew that the heart is indeed indeared and totally emancipated by a strong and elective subjection unto sin What think you of such whose hearts cannot endure the Dominion In those who cannot endure the dominion of Jesus Christ of Jesus Christ and the service of righteousnesse it is even a tormenting slavery unto them even the imaginations thereof are so The Soule of a man cannot serve two Masters and there are but two of them upon which our service can be bestowed either sin or Christ the Apostle intimated as much Rom. 6. 16. Know ye not that to whom ye yeeld your selves servants to obey his servants â—â— are to whom you obey whither of sin unto death or of obedience unto righteousness so that these divide the soul if a man doth yield obedience unto righteousness he is then no servant of sin
endeavoured to be rectified squared beautified and ordered that the great and holy God may take delight and proclaime his gracious testimony of the same hear that of the Apostle 2 Cor. 10. 18. Not he that commendeth himself is approved but whom the Lord commendeth in the former respect is that phrase of Paul Rom. 16. 18. approved of men in the latter respect is that phrase of Paul Rom. 16. 10. approved in Christ and of Peter Acts 2. 22. A man approved of God Now verily no man can sincerely desire to approve himself unto God i. to put himself over unto Gods sentence of tryal and decision so that he might find an acceptance from his eyes but he doth indeed desire to be cleansed from secret sinnes why because Gods sentence is righteous and according to truth he doth not weigh so much the actions as the spirits of men not so much the outward expressions as the inward dispositions not so much what they do as what they would do not so much that they do not as this that they would do no iniquity I remember that David is upon this very straine in Psal 139. 23. Search me O Lord and know my heart and know my thoughts v. 24. And so if there be any wicked way in me Here he puts himself intirely upon God to try him to search him to see whether his heart be such as he should like and approve Paul is in the same straine 1 Cor. 4. 3. with me it is a very small thing that I should be judged of you i. whether you approve of me or not accept of me or condemn me I tell you this is not the main thing that I look on v. 4. But he that judgeth me is the Lord i. there is another Judge a greater Judge a better Judge one who can canvase the secret and inward parts as well as eye the meere visible acts and motions to him do I look to him do I desire to approve my self 3. Observe where doest thou lay the sharpest edge of the axe Where dost thou lay the sharpest edge of the Axe the axe said Matthew in another case is now laid to the root of the tree sinne is like a tree it hath root and branches that which we see of the tree is the bulk and branches that which is the life of the tree we see not it is the root which is moored in the bowels of the earth Now as a man may deal with a tree so he may deal with his sinnes the axe may be employed only to lop off the branches which yet all live in the root and he may apply his axe to the very root to the cutting of it up and so he brings an universal death to the tree So it is possible for a man to bestow all his pains to lop off sinne onely in the visible branches in the outward limbes of it and it is also possible for a man to be crucifying the secret lust the very corrupt nature and root of sinfulness Now this I say he who bestows his study his prayers his tears his cares his watchings his strength to mortifie corruption in the root in the nature in the cause how unquestionable is it that he doth desire to be cleansed from secret sins Suppose a man hath an ulcerous part undiscovered in his breast if he applieth such physick which will carry away the spring of that ulcer it is a palpable signe he doth desire to be cleared from the secret ulcer it self so it is in this case Beloved we distinguish 'twixt these two things viz. 1. The restraining of sin 2. The weakening of sin A man whose sinnes may crawle in him like the worms in a dead body which may feed upon his most exquisite contemplations and dearest affections with fullest and sweetest contentment may yet curb and restraine the habits or sinfull propensions from breaking out into act The vigor of a natural and enlightned conscience and the ingenuity of a more nobly bred disposition and the force of particular aimes and ends may be able to rein up and bridle in thee Actus imperatos as the School-men speak the notable or visible deliveries or actings of sin But that which weakens sin is grace that which purgeth out the sin is alwayes contrary to it Again we observe a difference 'twixt these two viz. to have sinne and the heart asunder and to have sinne and the shame or the bitternesse asunder this latter a Pharaoh an Ahab may desire but the former only that man who is truly holy and would be cleansed from secret sins 4. And this now leads me to a fourth discovery of a person Doest thou strongly desire io have another nature who desires to be cleansed from secret sins viz. he who strongly desires to have another nature another heart Another nature or heart is a heart replenished with most holy qualities which stand in a present opposition to that of sin and which in time will get the victory over it Suppose a man be apt to much unbelief secret mistrusts and distrusts how know I that he would be cleansed from them not only by this that he complaines but also that he is day and night with God for the grace of faith and the strength of his Spirit to believe And indeed it is the contrary grace which doth cleanse from sinne secret grace which cleanseth from secret sinnes forasmuch as the inward clensing is not by outward medicines but by a compleated principle both in nature and operation striving against the nature and operations of sin as the Apostle eligantly shadows it in Gal. 5. Psal 51. Create in me a new heart said David the new heart is a new frame and temper to fil the soul with other inclinations and thoughts and the life with other wayes and actions SECT VI. Use 3 I Now proceed to a third Use which shall be for Comfort For comfort to such as have such desires to such persons whose desires are really carried to be cleansed from secret sins as well as publick and visible they may comfort themselves in many things For 1. That their praise is of God and he doth commend them Their praise is of God see the Apostle Rom. 2. 28. He is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh verse 29. But he is a Jew which is one inwardly and circumcision is that of the heart in the spirit not in the letter whose praise is not of men but of God Now what a comfort is this that thou art a person whom the Lord will take notice of yea whom the Lord himself will praise and commend to say of thee as of David I have found a man after mine own heart and and that thy heart is perfect with the Lord. 2. That conscience in a day of distresse will acquit and clear Conscience will acquit them in a day of distress them Beloved there are two sorts
own Our tongues are our own said they who is Lord over us Psal 12. yea they are said to set their Note mouths against heaven q. d. what tell you us of the Lord of his displeasure or pleasure As for the word which thou hast spoken in the name of the Lord we will not do it said they in Jeremiah 44. A man doth even try it out with God and provokes him to his face and maintaines the devises of his heart against the purity and equity of Gods will 2. In presumptuous sinnings a man knows the thing and way to In them a man knows the thing to be unlawfull be unlawful and therefore the presumptuous sinner is opposed to the ignorant sinner Numb 15. not that every sinning against knowledge absolutely whatsoever is a presumptuous sinning is against knowledge and without grosse ignorance the presumptuous sinner holds a candle in one hand and draws out the sword with the other my meaning is this that he breaks through the light of knowledge discerning the way to be sinful yea and flaming upon his breast working in and checking his conscience notwithstanding all which yet he will presume to offend and proceed in transgressings 'T is true even a good man in many particulars Object may and doth sin not only against habitual but against actual knowledge but this is through infirmity not through Sol. contumacy he approves that light against the sinne and doth not maintaine the sinne against his light yea he yeelds not only by approbation of judgement but also by resolution and desire of will to imitate the light yet through the weaknesse of his power and from the force of an hasty temptation he may fall down even at noon-day but the presumptuous sinner sees light as an enemy and therefore willingly breaks through it to the way of his sinne yea he makes his heart to uphold the sin against the force of his knowledge and drives back the arguments with a resolution that however he will have his sin 3. The presumptuous sinner in that kinde of sinning adventures He adventures against express threatnings against express threaâ—nings thus it stands with a man his heart and Satan incline and egge him to sinne but God and Conscience stand in the way against him as he said of Note the sword to Joab Knowest thou not that it will be bitternesse in the end so God saith to him thou shalt not have peace in this way it is the thing which I hate and abhorre and I have revealed wrath from heaven against it but in presumption the sinning soul steps over the threatning to the committing of the sin that sword of God which may keep back another man yet though God sets the point of it to the breast of a presumptuous sinner it will not stave him off from adventuring therefore the presumptuous sinner is said to blesse himself in his heart though God threatens a curse Deut. 29. this is a truth that a presumptuous sinner is not changed by mercies nor affrighted by threats but as the Leviathan in Job laughs at the shaking of the speare so the heart of a presumptuous sinners puffs at all divine warnings and menaces come said they let it come that we may see him As there is not a love to the goodness of God so there is not a fear of the greatness of God in presumption 4. Presumptuous sins do arise from a false confidence there are two They arise from a false confidence Of the facility of mercy things upon which the presuming sinner doth imbolden himself 1. One is the facility of mercy when a man sets mercy against sinne he doth well because Gods mercies should draw our hearts off from sinne but when a man sets mercy against Justice now he offends yet thus doth the presumtuous sinner perhaps there is not in every presumptuous sinner such a spirit of Atheistical madnesse that he is absolutely carelesse of all that God threatens nor is he so miserably prodigal of his soul that he rejoyceth to have it damned no he may and sometimes doth apprehend threatnings yea so that his heart is caused to demurre it may be a stopping apprehension i. such as may make him study how to pursue his sinne and yet to wave and decline the edge of the sharp threatning and this he doth by opposing mercy to justice 't is true this is a sinne and divine justice will not take it well but I will adventure on it hoping that divine mercy will pacifie the rigor of the threatning I will sin and offend Justice but then I will decline that Court by flying to the Mercy-seat God is of a gentle heart easie to be entreated and will be presently satisfied and appeased Just like a man who will break his bones because he trusts to have them quickly set by a skilful Chirurgion or like a lewd child who adventures to outrages upon the scope and allowance of his fathers good nature This ground of presumption God fully intimates in Deut. 29. 19. when he heareth the words of the curse that he blesse himself in his heart saying I shall have peace though I walk in the imagination of mine heart to adde drunkenness to thirst c. Beloved this is certain that presumption disposeth of mercy beyond all allowance and writes a pardon which God will never allow nor seal it will dare to runne in debt upon a conceit of a discharge and clearing however as if Divine mercy were nothing else but a present untwining of all the knots which we make and a crossing of debts as soon as entred and served for no other end but that men should be bold to sinne and cheerful after the commission of it But verily mercy is more precious then so 2. Another is the self possibility and strength of future repentance Of the self possibility of future repentance he is one of the worst patients in a way of sinning who is confident that he can be his own Physician no soul wounds it self more then that which vainly thinks that it can presently cure them presumption is not alwayes carried upon an absolute hope of mercy but the sinner being more piercingly understanding knows that mercy is a special Charter and such a balme as is spread only upon a returning and humbling soule here it is that this presumptuous person will adventure to sinne upon a confidence that he will notwithstanding all this fashion and polish his soul to a meet capacity of mercy by hereafter repentings and humblings he doth foolishly delude his soul with a fancy of such things which exceed his power There are two things which the sinner cannot assure himself of One is the lengthning of his life for this candle is lighted and put out not according to our desires but according to divine pleasure all life hath its limits from the Lord of life and death he who sinnes to day cannot be assured that he shall live till to morrow Now
repentance is a work of this life death bindes us over to sentence and then 't is too late to return And therefore every presumptuous sinner adventures boldly upon that which cannot be his beyond the time present Another is the returning of the heart from sinne though our natural principles can give the wound yet they must be supernatural principles which give the cure our own hearts can cause us to fall but Gods grace only is that which raiseth us Now Gods grace is Gods gift and not mans stock though we alone can fall off from God by sinne yet none but God can bring us back from sin by true repentance unto himself yet presumption makes the heart bold not only with time which is in Gods hand but also with grace which is only in Gods gift Though I sinne yet I will hereafter repent thus the presumptuous soul whose life may be instantly cut off and to whom God may therefore deny his grace to repent because it did before-hand presume to sin 5. In many presumptuous sinnings there is a slighting contempt It is with a slighting contempt therefore Numb 15. 30 31. presumptuous sinning is called a despising of the Word of the Lord the soul that doth ought presumptuously c. shall be cut off because he hath despised the Word of the Lord c. to despise the Word of the Lord is to esteeme of it as a vaine thing to disregard it in his authority and Majesty over our consciences and hearts and wayes As if a soul should say what care I though God doth speak thus and thus I will not be curbed and limited nor restrained this is to contemn God And it is called a rebelling against him Deut. 1. 24. I spake unto you and you would not heare but rebelled against the Commandment of the Lord and went up presumptuously to the hill It is called a casting of Gods Law behinde our back God hath hemmed and circumscribed the soul with precepts within which if a man walks he hath God to be his security but in presumptuous sinnings a man will exceed his limits and yet believe a safety this very thing is expressed in Deut. 17. 11. According to the sentence of the Law which they shall teach thee and according to the judgement which they shall tell thee thou shalt do thou shalt not decline from the sentence which they shall shew thee to the right hand or to the left ver 12. And the man that will do presumptuously and will not hearken to the Priest c. even that man shall die ver 13. And all the people shall hâ—ar and fear and do no more presumptuously There you see that presumptuous sinning consisted in the slighting of the sentence of the Law by the Priest the Priest said this is it which God would have you do This is it which he would not have done Now the person who sinned presumptuously would not stand to this but would break over this sentence and would go in his own way he disregarded what God spake that should not be his rule no not his 6. Lastly presumptuous sinnings may rise higher then all It may arise to malice and despight against God and Christ this as when a man sinnes not only knowingly and wilfully but most maliciously and despitefully against God and Christ the Apostle speaks of such presumptuous sinners who tread under foot the Sonne of God and do despite unto the Spirit of Grace Heb. 10. 29. And who crucifie to themselves the Sonne of God afresh and put him to an open shame Heb. 6. 6. This kinde of presumptuous sinning is not only to sinne though a man knows it nor only to sin because a man will sin but it is also to sin on purpose to dishonour God and to vex his holy spirit the soul is grown unto that abominable insolency that a man even plots deliberately how to crosse God and will therefore apply himself to such words and acts because he knows they will displease God this is the very top and height of presumptuous sinning when a man in a sober and calme spirit exempted from violent diseases and strong passions and insolently turbulent temptations shall in sober circumstances desperately and of malicious and set purpose encounter God adventure iniquity to provoke God he knows that the worst which shall befall him is damnation but he cares not for that he will however have his pleasure in sinne and will strive to despite that God who stands in a just enmity to his soul and sins SECT II. Quest 2. WHat that strength is which keeps back regenerate What that strength is which keeps back the regenerate from presumptuous sinnes persons from presumptuous sinnes and what difference 'twixt the restrainings of evil men and this keeping back of good David Sol. For a more distinct knowledge of this point observe a few particulars 1. Restraint is any kinde of stop 'twixt the inclination and the Restraint is any kinde of stop betwixt the inclination and the object object when the nature is inclined to such or such a thing and a barre falls in to keep them asunder this is restraint As when God bridled up the fire from burning the three children and the Lion from devouring Daniel and Abimelech from touching Sarah and Laban from hurting Jacob The natural inclinations of the former and the morally evil dispositions of the latter were chained in they were stopped they were hindred in respect of their actings and exercise All creatures are capable of restraint because under a Supreame power only God cannot be restrained but for all creatures their natures and inclinations and operations are under his command by the Lawe of Creation 2. Restraint of any Agent ariseth from a greater strength Restraint of any agent is from a greater strength of a superior agent of a Superior Agent whatsoever keeps a man back from a sinful acting it is at that time whiles a restraint of more actually strong force then the present inclination is as in the stopping of a stone or water that which is unequal in strength a lesser force is not able to keep in the stronger the cords wherewith Sampson was bound were no restraints to his motion and escape for his strength exceeded them and he easily brake them asunder But Gods decree and providence is a restraint to the raging sea and his power is a restraint to gird in the malice and rage of man because though sinfull inclinations be strong yet God can over-rule and bound and bind it in 3. All Restraints presupposeth an aptness a disposition ready to Restraints suppose a readiness â—o get out run and get out The Child whose desire is to lie in the Cradle is not there said to be restrained and the Trades-man whose shop is his paradise is not therefore restrained from going abroad but when a servant would be gadding and yet is kept in this is Restraint In every man there is too much sin
particular for this and that time as a true subject suppose one of Davids not understanding all thing aright not pawsing was drawn to the conspiracy on Absolons side so a Christian in whom sin hath not a proper dominion he may on a sudden be so ensnared by sin and temptation that he gives way unto it yet afterwards he returnes to himself and condemns his own act by sound repentance Therefore know that the assent which sets up sin in dominion it is double Twofold assent that sets up sin in dominion 1. Antecedent One is Antecedent and this assent is such a work of the minde wherein sin is not only not rejected and condemned but yeelded unto and approved what Abraham answered in another case to Isaac calling out my father he presently answered here am I my sonne so when sinfull corruption thrusts out the sinful inclination or motion the sinner presently answers here am I I am ready to do thy will I like it I allow it The other is Consequent this is an assent not only when a Consequent sin is to be committed but after it is committed and that too not whiles the heat of sinful deceit or temptation remaines and lies upon the soul but when that is gone off when matters grow quiet and sober and calme then a man he likes his fact he likes his course he doth not only antecedently devise mischief on his bed and abhorres not evil and sets himself in a way that is not good as David speaks Psal 36. 4. But he rejoyceth when he hath done evil and delights in the frowardness of the wicked as Solomon speaks Prov. 2. 14. Even a godly man by temptation and by infirmity may yeeld an antecedent assent but then as soon as he comes to himself again as soon as he recovers his judgement to be cleare and his affections to be calme he will then set upon himself and reverse his own acts he will judge and condemn both his deed and his assent such a fool was I said David and he will hate himself and his sinful yeeldings such a beast was I said David again and he will not rest in such an estate Peter goes out and weeps bitterly so that even his underhanding will condemn his understanding his understanding by a subsequent act of judiciary sentence will condemn and dis-allow yea and dis-avow the antecedent act of the understanding in assenting and yeelding the serious judgment will condemn the rash judgement As a man who hath foolishly yeelded to the bond if he can get it into his hands he will now blot out his name and tear off his seal so it will be in this case But where sin is in dominion there is not only antecedently permissio i. a free and favourable leave given to the committing of sin but consequently there is adhesio and defensio the man approves and upholds that which was committed there is not a revocation of the fact a man doth not put in and sue out a Writ of Error against himself i. that he was circumvented by deceit and mistake nor doth he make protestation against his sinful commissions but still owns them as being ready to proceed and advance on forward he gave his band before that sin should be done and now the sin being drawn out as it were into a deed of his own approbation he further confirms the same by adding thereto his Seal he approves it still and saith To morrow shall be as to day and much more abundant Secondly In respect of the consent of the will when the In respect of the consent of the will will declares it selfe expresly as a party for sinne Beloved the disposition of the will is the fairest throne of sinnes dominion and as we judge of the dominion of grace farre better by the will and affections then by the workings and reaches of the understanding so on the contrary we may more safely judge and determine of the dominion of sin by the frame and bent of the will then by any other faculty whatsoever may be discoursed about natural actions for their prime and principal causation whether by the will or by the understanding yet this is most true in morals that the greatest denomination is from the will either for good or evil and this holds in the case of sinnes dominion the will hath in a sort the casting voice it is one of the chief of the Royal Armes and supporters of the sinful Throne sin is strong indeed when it hath taken seisure and possession of the will the more corrupt a mans will is the more strong is corruption in the man sinne is high when the sinner will sin and Note will go on Three things appertain to the will The School-men observe three things which do appertaine to the will and they do all of them demonstrate sinnes dominion 1. Consensus you know that the consent of the will is Consent that which makes the match 'twixt person and person in Law the Canon Law consensus non concubitus facit matrimonium so here the consenting of the will it is the espousing and contracting of the soul and sinne together I will be a Lord to thee saith sinne and I will be a servant to thee saith the sinner I will give thee pleasure and profit saith sinne and I will give thee my heart and obedience saith the sinner 2. Electio this is such an act or work of the will in which Election a man prefers one thing before another or one way before another And where sinne is in dominion the sinner would rather be sinful then godly he would rather go on in his sins then forsake them They love darkness rather then light Joh. 3. 19. Thou lovest evil more then good and lying rather then to speak righteousness Psal 52. 3. as it was with the Hebrew servant when the year of Jubilee was come liberty was propounded unto him he might go free if he would it did depend upon his own choice but the servant somtimes he loved his Master he would not go free So when the Lord comes to a man in whom sinne doth exercise dominion and propounds unto him several things and several ways here is Heaven and here is Hell here is Life and here is Death here is Holinesse and here is Sin here is the way of Duty and here is the way of Disobedience why as Esau made choice of the poore messe of pottage or as the Jews of Barabbas so the sinner he makes choice of his sins and sinful ways I had rather keep my drunkennesse still my uncleanness still my covetousness still c. 3. Imperium or propositum the will is the chief wheel of the Command and Rule soul it is that which in a sort commands all the faculties and all their acts now where the will is chief in sin if sinning be the fruits of its lustful commands a man hath set up his resolution it is the purpose of
sin in dominion cannot happen to the Regenerate Why then doth David pray against it Reasons of it why doth David pray c. Sol. Three things may be said of this 1. If David or any regenerate person should be left unto himself sin would have dominion over him therefore he prays acknowledging that it must be a strength greater then his own c. 2. Prayers are a means to fetch us out of the Dominion of sin and keep off sin from having dominion over us upon Pauls prayer the answer was my grace is sufficient for thee 3. Although habitual and universal and final dominion of sin be incompetible or inconsistent with the state of grace yet actual and particular dominion is possible and there are great reasons for a regenerate person to pray if it were no more then against particular and temporary dominion of sin but of this more distinctly in the next Section SECT III. Quest 3. WHy David prayes against sin in dominion Why David prays against sin in dominion Sol. Remember that precedent distinction of actual dominion which comprehended a particular prevalency over the soul for particular acts of sinning and of habitual dominion which intimated the full resignation of the heart to the commands of corruption In both respects there may be great reasons why any man should pray against the dominion of sin Reasons of praying against actual dominion Actual dominion of sin is very bad 1. Against actual dominion 1. Because though actual dominion doth not infallibly testifie the person to be bad yet it is ever a breaking forth of what is very bad for as much as the action in this case is but sinne acted Now consider 1. That every sin as acted is therefore the worse you know Note that sin though it be a vile thing yet it tends towards a perfection Every sin as acted is therefore the worse in its kinde lusâ— when it hath conceived bringeâ—h forth sin and sin when it is finished c. Jam. 1. 15. He alludes to a childe in the womb which in the conception is not so perfect and compleat as in the birth and life sin is naturally bad if it be at all it is evil if in inclination it is evil if in thought evil if in acting then much worse when it is brought forth then it is more ripened and therefore the more sinful now where sin hath but actual dominion there it prevails thouâ—h not alwayes to a full consent yet to a sinful service or act the person doth the thing which is evil 2. That the acting of the greater sin is always a greater kinde The acting of the greater sin is a greater kinde of sinning of sinning I mean caeteris paribus if things be equally set together A high sin a presumptuous sin in temptation is not so guilty as the same presumptuous sin in dominion for all sin in service is ever worse then any sinne in conflict though sinne may trouble a man more when it inclines and tempts yet it wounds a man more when it prevailes and overcomes Secondly actuall dominion though it doth not alwayes conclud Actuall Dominion weakens the strength of grace sin prevailing doth not infer Privation of grace the absence of grace yet it alwayes impaires and weakens the strength of grace There are two things which sin prevailing to act doth not necessarily inferre One is Privation of grace for even a good man may stoop and fall a good man may yet do that evill which he would not an honest traveller may be struck down and a faithful souldier may be taken captive though to sin be the evill mans worke yet it may possible be the good mans action 2. Another is Annihilation of grace There is a great difference Annihilation of grace twixt sicknesse and death sicknesse though it removes health yet it doth not remove life it is death which doth that particular dominion or prevalence it may lay flat wound deeply leave a man in a swoon as ye shall hear presently yet it is the habituall dominion which denies life Neverthelesse particular dominion doth even weaken grace i. any sin much more a presumptuous sin at which David seems Yet it may weaken grace here to touch prevails and winnes ground on the soule to yeeld to act there the Corrupt nature improves it selfe it hath the better And this is certaine that sin is never improved but grace is weakned weakned much in its measure and in its strength as all health by the prevalency of sickness and all heat by the victoriousnesse of cold sinful actings doe abate the vitality of grace the edge and the spirit of it and lay it in a swoone so that a man may now have little heart to pray Infinite distrust toward God and which is as bad as the rest if he takes not heed actuall prevalencies at the least incline and tempt him shrewdly to habituall actings so a man shall hardly doe sin any one service but sin to recompence him will impose the reupon many Commands for more 3. Because actuall dominion though it doth not alwayes cut off Actuall dominion doth check the comforts the union yet it may and doth disperse and check the comforts It is an eclipse though it be not a night He who made the Leprosie though he lost not right to his tent or house yet he was interdicted the use and benefit of either A Child who offends his father though he doth not therefore presently cease to be a childe yet his offence doth turne and change the countenance of his father Though it doth not break off the relation yet iâ— doth the respect he shall not easily be admitted into his fathers presenâ—â— and then he shall see bended browes instead of smiles anâ— sharp rebukes and upbraidings instead of kinde and wonted wel-comes so shall even David himselfe finde if that great sins get dominion over him if they doe prevaile if he doth act them though God doth not cast off his person yet he will draw off his Countenance why hidest thou thy face He shall quickly finde the difference twixt the service of God and the service of sin when he goes to pray his sin shall meet him and when he goes to heare the Ordinances shall cast his sinne into his face As Sampson when he lost his haire he could not doe as formerly as at other times so even actuall dominion of sin though it doth not nullify the relations yet it wonderfully varies the condition The Sun seemes to be darkned at noon-day the Ayre is filled with tempest and thunders which lately was overspread with beautifull light God lookes in terror and displeasure and the conscience wounds with closest bitterness all former comforts seem to take leave of us somtimes we are so distressed that we fear we are lost for ever one such sinning may cost us many yeares of cruell vexation and of this we may be sure that till we are soundly
division let something come unto the soule which makes a division sin will quickly lose its dominion It must be something may gaine the affections It must be something that must breed a strife Directions Look up to God and Christ 3. Againe It must be something which may gaine the affections it must be able to winn the heart to dispose of love and hatred for dominion is made or marred by one of them 4. Againe it must be something which may breed a stiffe and couragious resolution that the heart will not serve sin but will go free And hereupon against all inward and outward opposition breakes forth into the use of victorious meanes Now then the directions are these 1. If ever thou wouldest get down the dominion of sin thou must looke up to God and Christ they are able to disanull the covenant with sin and to subdue iniquities Rom. 8. 2. the law of the spirit of life in Christ Jesus hath made me free from the law of sin and death looke as it must be a Rich mercy which pardons so it must be a mighty power which conquers sin why but what is it to the Lord to command thy heart home to himselfe to cast down the high imaginations and strong holds As Jehosaphat spake against those strong armies we know not what to doe yet our eyes are upon thee soe in the sense of thy naturall vileness and sinfull dominion O Lord I am bound I am in bondage I am dead in sins Lord I am unable to escape but thou art able to deliver O deliver my soule for thy mercies sake and subdue mine iniquities and shew forth thy power c who shall deliver me I thanke God through Jesus Christ Rom. 7. 24 25. Secondly because meer power doth not do it but power in a quality working through some quality Therefore beg of Beg the grace of Gods spirit God that he would give thee the grace of his spirit it is true that naked power takes not off the sinfull dominion nor doth the quality alone doe it but both can doe it If God gives a man grace and mightily asists and workes by and through that grace this now will beat downe â—he dominion of sinne The light though it be but a little at first yet asisted by a mighty principle of light shall conquer darknesse pride will have dominion till humility comes in Now then beg of God for grace for his holy spirit for another heart for a new heart and a new spirit Thirdly labour earnestly for faith if two things were done Labour for faith sin could not possibly continue in dominion viz. If Christ did rule in the soule If thy love were drawn off from sin But faith sets up the scepter of Christ it will know no Lord but Christ my Lord and my God said believing Thomas And faith turnes the love to Christ makes Christ the center of the heart O it represents such goodnesse such excellency such propriety such bounty such love in Christ as inflames the heart and knits it with love to Christ again Nay to add to all this faith bestowes the life on Christ too He died for me said faith I judge it therefore most reasonable that I should live to him Now where Christ comes to rule and hath love and life there sinne without all doubt looseth its dominion 4. Lastly take a couragious resolution we are held many times by our lusts through a faintnesse of spirit why we shall Take a couragious resolution never get down these sins and what will people say and we know not what to do Sol. Why up and be doing for what is past the Lord will mercifully pardon all of it if now the yoke be broken and be consident of this if thou art setting against thy sins thou doest that which God likes very well for he hath commanded thee it as a duty and hath set out meanes and promised his helpe and blessing Therefore stand not hovering and hammering were I best shall I shall I yet O no thy life lies upon this or thy death Therefore resolve on it to set against thy sins say this with thy selfe if I suffer sin to rule thus I perish for ever if I get off the dominion I live for ever if I continue in this sinfull estate I must bid God farwell and Christ farwell and heaven and all the comforts of my poor soul farwel I confess I may get a little pleasure by my sins a little profit by my sins but I am not sure to enjoy them one moment and why should I venture eternity of misery for one draught of sinful water If I could get off sins dominion O what a God might I look on plead with sue unto what a Saviour should I get what precious joys what heavenly consolations what peace here what hopes for hereafter well come of it what will though I have been sinful I will not still continue so to God will I come to Christ will I goe I will beseech them to have mercy upon me a sinner and to give me grace and to change my heart I will not serve my base lusts any longer I will never leave praying hearing reading studiing inquiring working till I be delivered from this bondage and translated into the glorious liberty of the sonnes of God Against actuall dominion Wherein actual dominion lies 2. Against Actuall dominion Thus for directions Against the natural dominion of sin Now I proceed to some helpes against actual dominion which is the particular prevalency of a sinne into act Let me premise a proposition or two and then you shall have the special directions themselves 1. Actual Dominion I speak in respect of grosse acts is usually in respect of some particular lusts which works with more strength in the soul then any other lusts Though it be most true that in every man there is an universal root of sinning yet you finde it in experience that the multitudes of sinful inclinations and thoughts and temptations run ordinarily in some peculiar way with most frequency and violence Secondly actual Dominion is ordinarily by such a sin which hath the advantage of a natural complexion and outward condition and occasions and affections upon these doth sinne set the temptation as an Enginer doth place his battery upon such a Simile piece of ground which doth best advantage and further his shot against a City A mans natural temper and complexion doth mightily facilitate his acts and a mans calling or condition of life may accidentally be a forcible perswasion to him to much infidelity and impatience and indirectness And occasions in conversing actively or passively have infinite baits in them and when our affections may run in some lawful measure and manner there sin takes occasion to tempt and prevaile with ease if we look not to it he may quickly be cast down by a sinful temptation who is already prepared thereunto by a sinful faction Therefore if
to walk with him he would be careful to please him fearful to offend him ready to obey him would be kept in for God he would not make so many strayings he would minde Gods glory more Thirdly get to hate sin A secret love of sin after all restraints and pauses will draw the soule aside It will like a covered Get to hate sin disease break out againe There are three things in hatred which contribute to uprightnesse 1. It is an inward aversation the very heart is drawen off from an object and the heart is filled with a loathing and a detestation of the evill not the tongue and looks onely but the very inclination of the will is turned aside 2. It is universall for hatred is of the kinde the will in the whole latitude of it is the object of hatred I hate every false way said David Psal 119. 3. It is permanent and durable passion is a storme which will quickly off but hatred is a setled quality arguments allay it not nor doth time remove it what have I to do any more with Idols said Ephraim Hosea 14. 8. They shall defile their coverings and say unto them get thee hence Esa 30. 22. So that if a man could get the hatred of sin he should quickly finde an even uprightnesse The cause why a man is not even in his walking is either because 1. His heart is not bent against sinne but gives a delightful way unto it it doth not resist and loath it but harbours and favours it 2. Some one particular lust winnes and gaines upon the soule though some are unacted yet one speciall lust is retained which hath power to command and rule the life 3. He is carried against sin upon mutable and decaying grounds which being removed the heart then returnes to its proper and naturall bent But now if spiritual hatred of sinne were implanted then the combat twixt sin and the person would be inward the very heart would loath the nature and inclinations of it and it would be universall and constant so that here would arise a generall evennesse in a mans coversation Unevenness though it appear without yet it begins within the heart is the maine wheele of a mans course and therefore if love gets the heart for God and hatred rules the heart against sin you may very well believe that these two will yeeld out a very upright endeavour and course of holinesse In spirituals that which keeps the fountaine doth keep the streame and that which betters the heart doth likwise well order the life 2. For the second which respect the preserving meanes take Directions for preserving it these directions 1. First if you would preserve uprightnesse you must preserve Preserving aâ— holy feare of God an holy feare of God you know the promise I will put my feare into their hearts and they shall not depart from me Jere. 32. Sinning is the only departing from God He never leaves us but for sin our departing is our unevenness and we never leave him but by sinne and our unupright walkings but that now which keeps us from departing is feare The feare of the Lord is a fountaine of life to depart from the snares of death Prov. 24. 27. If a man could alwayes keep an awful and powerfull regard to God that he stood in awe of his attributes and of his word he would keep plaine with God he would not transgresse for a morsel nor thinke that it may be safe for him to sin An Holy feare of God hath these two Properties 1. It puts the soule and actions in Gods presence one saith that God is all eye to see every thing and all eare to heare every thing so doth holy feare represent God as one who is now beholding all that I do and as one who understands my thoughts afar off from whom no not the whisperings of the minde nor the imaginations of my heart nor the closest and most secret actings can be concealed Its stands in awe of this all discovering God how can I do this great wickednesse and sinne against God saide Joseph when there were none but he and his mistresse and his God together Gen. 39. 9. I feare his justice that it will breake out upon me if I should dare to sin and I feare his mercy that it will draw off if I presume to offend Psal 4. 4. Stand in awe and sinne not Psal 119. 161. Princes also have persecuted me without a cause Why this might stirre up strange qualities in David O no but my heart standeth in awe of thy word q. d. I dirst not breake out to sin for all that thy word which I feared kept me in 2. Faith breeds and preserves uprightnesse and evennesse I â—aith preserves uprightnesse remember the Apostles caution Heb. 3. 12. Take heed brethren least their be in any of you an evill heart of unbeliefe in departing from the living God unbeliefe it is the root of all hypocrisie and appostacy that men are but halfe in duties it is because they do not indeed believe the extent of obedience to God and that they keep some private lust it is because they do not indeed believe the truth of Gods justice power wrath But saith causeth evennesse forasmuch 1. As it sets up prevailing arguâ—ents the soul never doubtes in the way but by the strength of false arguments either false pleasures or false profits is forcible with the heart insnares it we step aside alwaies by the cunning of error But faith not only discovers false inducements but also bringes better and stronger motives it knowes and teacheth where the soule will be at a losse and holds it off by the goodnesse and kindnesse and loving favour of God who would venture his comfortable aspect of God and sweet communion with Christ for a morsel of stollen bread or for one draught of unlawful pleasure 2. It constraines the heart to singular love of God and Christ the more faith the more love all true faith is inflaming for it sees and feels much love and therefore kindles much now much love raiseth much evennesse in walking whiles the love is kept up close to God the heart and life ordinarily are kept in an upright motion for all true love is tender and careful and pleasing 3. It purifies the heart Faith is like fire which hath one quality to ascend and another to burne so faith it negotiates for us at heaven and likewise it breeds more intrinsecall renovation of the heart by holinesse faith is the best friend to our graces the surest helpe to our affections the strongest prop to our duties and the sorest enemy to our sinnes No grace doth so much for the heart as faith our assistance for good and our resistance of evil depends most on it we finde experimentally that many sinnes then breake out when we loose the sight of God as long as we can eye God the soule is safe see God in his promises
or all manner of sin which yet must not be taken simply but restrictively not all manner of sin in comparison of sin to the rule that forbids it for then the sin against the Holy Ghost should be remitted but all manner of sin in opposition to the sin against the Holy Ghost i. e. any sin that is pardonable all manner of sin First Whether you respect the several species of sin may be remitted Noah's drunkenness Abraham's lying David's Adultery Manasse's Idolatry Peters denial of Christ were remissible Secondly Whether you respect the many degrees and intentions of sin either in the multiplied iterations of sinful acts or in the accessory aggravations of them from the force of circumstances in time place person object end c. And that we may not doubt hereof a special instance is given Blasphemy what it is in a sin of deepest dye and desert viz. Blasphemy this also may be remitted The schools tells us it is such a sin as either detracts from God that which belongs unto him of right or fastens on God reproachfully and disgracefully that which is not convenient to so pure and sublime Essence and Majesty And the Scripture tells us that it wounds or strikes through the name of God Lev. 24. 16. nothing so dear to us as our name and reputation and therefore we are sensible of the least indignities which touch there God doth himself profess how tender and jealous he is of his name and glory it goes very near to the quick yet such is the Miracle of his gracious disposition that he hath mercy even for Blasphemy I was a Blasphemer saith Paul 1 Tim. 1. 13. but I obtained mercy Only know that Blasphemy here pardonable is not that which springs from malice and hatred after conviction but that of ignorance as Pauls's or of infirmitie as Peter's Secondly The quality of the act shall be forgiven No The quality of the Act. such word as that for a sinner his life and joy lies in it Some by these words understand 1. Certainty of pardon Thus Theophylact who holds the event so sure that there needs no repentance to obtain pardon for sins not committed against rhe Holy Ghost This erroneous opinion need the kindness of a large pardon 2. Desert of pardon Thus Origen l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 3. Qui peccat in filium hominis venia dignus est quia videtur in ignorantiam decidisse there is some ground of Apology in this this opinion is not very unsound but not genuine 3. Facility of pardon thus Jansenius in Concord Evang-Remittetur non quasi cunctis hominibus remittetur sed quod facile remittetur there is not so much difficulty to get these as the other to be pardoned 4. Not Eventum infallibilem sed possibilem shall be forgiven i. e. they are such as are not excluded from hope and offer of pardon not that they are certainly remitted to all in the event or that they deserve pardon or that they are easily pardoned they do not contract a peremptory incapacity of Mercy but that they may and if repentance follow shall certainly be forgiven Thirdly The indesiniteness of the subject unto men not The indefiniteness of the subject a man guilty of any manner of sin except that against the Holy Ghost but such is the rich grace of the great Court of Mercy that he may take out his pardon Christ doth not say not one sin but All sin not all sin of one kind but all manner of sin all sin of any kind shall be forgiven not to one man but to any one unto men unto any one of the sons of men whence we may conclude this comfortable truth DOCTRINE There is a possibility of pardon to any sinner for any sin except the sin against the holy Ghost THat there is a possibility of pardon for any Sinner whatsoever and for any sin whatsoever to all men for all manner of sin except the sin against the holy Ghost Hence the infiniteness of Divine Mercy is in Mica 7. 19. compared to the depths of the sea The Ocean is of that vast capacity that it can swallow up the highest mountains as well as cover the lowest Mole-hill And Isa 44. 22. it is compared to the strength of the sun which can scatter the darkest clouds as well as consume the thinnest vapours There is in man a continual fountain of sin in God a continual fountain of Mercy Zac. 13. 1. still running yea there is in man multitude of sins which stream from that corrupt fountain and there is in God Multitudes of Mercies to heal and stop those various currents Psalm 51. 1. According to the multitude of thy tender mercies blot out mine offences In the prosecution of this Truth I shall speak to three things 1. The Explication of the terms 2. The demonstration of the Truth 3. The Application The explication of the terms Forgiveness described It is an Act of God 1. The Explication of the terms 1. Forgiveness of sin is a gracious act of God in and through-Christ discharging the believing and repenting sinner from the guilt and punishment of sin It is an Act of God The Donatists hold that man could forgive the sins of men and St. Austin chalengeth them for so bold an Assertion that in this they are worse then the Pharisees who maintained this truth Who can forgive sins but God Object It is true Christ committed to his Apostles a Ministerial Absolution in his Name and virtute officii to bind and lose sinnes Sol. But if we speak of an Authoritative Right and immediate Power thus only God forgives Life and death are only in the absolute power of the Supream Lord and because our sins are directly committed against his Justice therefore it belongs only to his Mercy to forgive 2. It is a gracious Act. No way deserved by the sinner A gracious Act. Gratia indebita liberata said St. Austin Hence in Scripture you find our forgiveness like a stream issuing out of rich Mercy Great love and the riches of Grace and the Prophet speaking of forgiveness usually adjoynes For thy Mercy sake for thine own sake intimating that forgiveness is a free Act not purchased but given not merited but granted There is I acknowledge A double graciousness in the discharge of an offendor One without any satisfaction at all I am much mistaken if Socinus and his Atheistical Complices run not this way Another is When the satisfaction of a surety is accepted for the principal debt In this respect is our forgiveness gracious not that Justice is not at all satisfied but that the offendor himself never satisfied it he is discharged by the price which a blessed Mediator laid down 3. Discharging the sinner of guilt and punishment There Discharging the sinner of guilt and punishment are two things in sin One is the stain pollution or defiling quality of it and this is the Object of Sanctification which
hand An unprepared condition is wofull 2. How wofull is the unpardoned condition men go on in sin and make a work of it but speak slightly of it but the truth is 1. Sin makes God our enemy therefote it is called enmity in Sin makes God our enemy Ephe. 2. and a provocation because it stirs up the wrath of God against us which wrath if it should seize on thy soul Ah miserable man then thou canst neither suffer it nor decline it Jesus Christ standing in our stead felt some of it and it made him sweat drops of blood and to cry out My God my God why hast thou forsaken me How then shall a poor weak guilty sinner stand under the fierceness of his indignation 2. Sin unpardoned makes conscience our enemy As long as the Lord Conscience our enemy hath a quarrel with us for sin conscience may not speak any peace unto us Now the Lord be mercifull unto us if the Lord should awaken thy conscience and set thy sins in order who knows what would become of thee Knowest thou the power of conscience when it is opened to behold a God angry and sin unpardoned Read the vigor of it in Cain and the terror of it in Judas how it crached their spirits and brought the one to the utmost desperation and the other to the grave and hell in despite of all former advantages 3. And who can tell how soon he may die Go and listen Who can tell how soon he may die sometimes at a dying bed the person quakes and the bed trembles and the heart sighs what is it that the man speaks so to himself Ah Lord saith he I would not die and then tears trickle down his cheeks and his heart is ready to flie in pieces But why wouldst thou not die O no my sins are many I now see them and feel the bitter wrath of God for them Oh! my sins they are not pardonable and who can dwell with everlasting burnings or stand before the holy and just God 3. What unspeakable comfort is it to have our sins forgiven It is unspeakable comfort to have sin pardoned Son said Christ Mat. 9. 4. Be of good comfort thy sins are forgiven thee When the Israelites got through the red sea and looked back and saw their enemies all drowned what reviving was this if the drowning of corporal enemies be such a cause of joy who could but kill our bodies what cause of exultation for the drowning of spiritual enemies of sins in the depths of mercy which else would have destroyed oursouls How shall I express the comfort of it David saith all in one word The man is blessed whose iniquities are forgiven Now blessedness is the center of all joy and comfort Tell me brethren what think you 1. Of freedom from hell that you shall never see the place of the damned Is that a matter of comfort why If sin be pardoned hell is discharged There is no condemnation if Remission 2. Of Gods loving kindness David said it was life nay better then life Oh what is this God is reconciled unto me in Christ he looks on me not as a Judge but as a fathet with ardent affections and compassions why if sin be pardoned God is reconciled enmity slain all differences twixt you and God are taken off 3. Of the blood of Christ Is it worth the having or of interest in Christ it is worth the enjoying why if pardoned then doubtless united to Christ and how many and great are the benefits that result and follow upon union 4 Of Peace of conscience It is a mercy that Conscience can and may speak peace chear us up assure us stand for us against men and devils Why when sin is pardoned conscience may not accuse it hath nothing to do but direct us in good ways and to comfort us with the testimonies of our pardon and Reconciliation with God 5. Of all outward mercies Oh! what a life doth a pardoned sinner live If he looks up to heaven all is peace if he looks down to earth all is comfort he hath lands and sins pardoned too wife children honours friends yea and his sins are pardoned too 6. Lastly What think you of confidence in death When you are leaving the earth then to be assured your next journey is to heaven After grace to find glory would you ever be willing to die be confident in death live in death live after death O then get your sins whatsoevet they are to be pardoned 11. The Means if you ask what may we do to get our sins The means forgiven I shall answer briefly 1. Find out your sins and know them and that is done by the study of the Law which gives us the knowledge of sin 2. Beg of God for a contrite heart so as to be sensible of sin and weary of it and broken for it The weeping woman was forgiven Luke 7. 44 47. 3. And also for a penitential heart Repent saith Peter that your sins may be blotted out Act. 3. 19. See Isa 55. 7. 4. And for a Believing heart in the Lord Jesus In whose blood and for whose sake we obtain Remission of our sins 2 Cor. 5. 20. God was in Christ reconciling the world not imputing our sins 5. And for a forgiving heart see Mat. 6. 14 15. 6. Make it a daily and vehement petition for Repentance and forgiveness as did David Psalm 51. and sue all out in the name of Christ Object But these things are hard and laborious Sol. But they are for mercy O Mercy I perish without thee and therefore I will not live without thee sleep without thee die withou thee I will pray for mercy I will go to Christ for mercy and shall it seem so grievous to me to leave a sin which will damn me to get mercy which will save me II. The Tribunal of Justice erected in these words But the Blasphemy against the holy Ghost shall not be forgiven These words are the saddest expressions of purest Justice that ever were uttered Oh what is the height what the depth of this for a sinner to rise to such a peculiar degree and form of sinning as for ever to distinguish himself from all hope of mercy never never never to he pardoned In this there are two things to be inquired into 1. What this Blasphemy against the holy Ghost is What this sin is 2. The irremissibleness of this Blasphemy Touching the first of these there are several opinions and no marvel for to find the right nature of this sin is a work not of the least difficulty In Scripturis sanctis nulla major questio nulla difficilior invenitur saith Austin 1. The Novations thought every sin after Baptism especially Quid est quod Novato succenseamus tollenti poeâ—itentiam dicentique nullam eos veniam obtinere qui post lavacrum peccant Athan. Tom. 1. in hoc subject p. 776. denial of Christ in time of perfection
be rid of a bad nature the vertue of the effect alwayes lurks in the cause and therefore it is the cause which gives life and death to it If thou couldest once get an holy nature which might be at defiance with sinne in its throne know this that a new nature and daily combat would much help against secret sinnings That sinne is least of all acted with life which is most of all combated within the heart for sinne hath least practise where it hath most opposition And of all oppositions those that are inward are most weakning of sin 4. Get an hatred of sinne which will oppose sin in all kindes and all times and in all places 5. Get the feare of God planted in thy heart There are three sorts of sinnes which this fear will preserve a man Get the feare of God against First Pleasant sinnes which take the sense with delight Secondly Profitable sinnes which take the heart with gaine but what shall it profit me to winne the whole world and to lose my soul Thirdly secret sinnes of either sort Joseph did not dare to sinne that great sinne of uncleannesse though the acting of it might have beene secret and thouâ—h perhaps the consequence of it miâ—ht have been his preferment why the fear of God kept him off he had an awful regard to God he knew the greatnesse of his holinesse of his power How can I do this great wickednesse and â—â—nne against God Gen. 39. 9. Why brethren if we feare the Lord it is not the night which the thief doth take nor the twilight which the adulterer doth take nor the seasons of secrecy or places of obscurity that will prevaile with us c. Yea but God sees me the great judge of heaven and earth the holy one the God who hates all sinne whose eyes are brighter then the Sunne and purer then to behold sin and who is mighty in power and just in his threatnings he sees and beholds therefore I dare not 6. Believe Gods omniscience and omnipresence that the Believed Gods omniscience Lord is every where and all things are naked and open to his eye with whom thou hast to deal thou canst not intend to think thou canst not whisper out thy thouâ—hts thou canst not finger the closest bribes thou canst not encline thy self to the most abstracted kinde of secrecy in the world but God sees thee clearly perfectly now if a man could believe that God is still with us and there are two which evermore goe with us the Judge and the Register God and conscience that he is acquainted with all his thoughts paths wayes this would put an awe upon him would the wife be so impudent to commit folly and prostitute her whorish body in the sight and presence of her husband would the servant be filching out of the box if he saw his Masters eye upon his hand 7. Get thy heart to be upright uprightnesse is an inward temper and hypocrisie is an outward complection Psalme Get thy heart to be upright 119. 3. They do no iniquity c. The inward man is the businesse of sincerity to the forming and fashioning of that doth it improve and imploy it selfe it knowes that God delights in truth and this too in the inward parts It endeavours to please God in all things and there to be most to God where man can be least in observation and that is in the secret and hidden frame PSAL. 19. 13. Keep back thy servant also from presumptuous sinnes let them not have dominion over me then shall I be upright and shall be innocent from that great transgression CHAP. II. THese words containe in them Davids second Petition and request sinnes do not only differ in respect of opennesse and secretness but also in respect of the degree of hainousness and greatness now because secret sins sticks closest and are of a more easie and adventrous commission therefore David prays much against them Lord cleanse thou me from secret sinnes And because presumptuous sinnes are of a more fearful efficacy and consequently they being usually the bravings of God even to his face therefore David prays as vehemently against them in this verse This verse may be considered two ways The words considered 1. Respectively as in connection with the former by that In conjunction with the former word also keep back thy servant also as if David had said O Lord I have prayed unto thee to be cleansed from secret sinnes and I beseech thee let me be answered but yet this is not all that I have to request I have yet another request besides that keep me also from presumptuous sins 2. Absolutely in regard of their proper matter so they In their proper matter comprehend 1. The Petitioner thy servant 2. The Petition which respects sins 1. Presumption from presumptuous sins 2. Dominion let them not have Dominion over me 3. The Petitioner who is implyed and that is God yet expressed by what he should do keep back c. 4. The Conclusion or inference which he makes from the grant of all this which is his uprightness and innocency innocency not absolute but limitted innocent from that great transgression There is more matter in these words then you yet well conceive of I will touch some Propositions which might challenge a further prosecution and then I will set down at large upon the main intentions and conclusions from the words considered as a connexion of a new request with the former request these things might be observable viz. SECT I. Doct. 1 FIrst There may and should be a conjunction even of great There may and should be a conjunction of great requests at once to God Petitions and requests at once unto God As they say of graces and duties that they are connexed and like so many pearls upon one and the same string for we may say of requests to God though they be many for kindes and number and matter yet they may be put up in the same prayer to God David ends not at that request keep me from secret sinnes but goes on also O Lord keep me from presumptuous sinnes he multiplies his suits according to the multiplicity of his necessity and exigence Note There be divers qualities about our prayers viz. Our prayers must be with 1. One is an urgent fervency when the soul doth not nakedly commence the suit propound it to God and say Lord 1. urgent fervency hear me but it doth inforce as it were an audience and acceptance it doth strive with God and wrestle with him I will not let thee go unless thou blesse me Gen. 32. 26. as Jacob And O Lord hear O Lord hearken and consiâ—er do and deferre not for thy name sake as Dan. 9. this is a following of the suit with God as the woman did Christ 2. Importunity when a person renews the same suit comes 2. Importunity often to the door of grace and knocks 3.
uprightnesse that now is an evennesse For our sins or impartiality of opposition To oppose a little sin and yet to close with a great sin to oppose many sins and yet to hold a knowne and a willing confederacy with any one to oppose sin in others and yet to act it our selves to oppose sin as open to the eye of man and yet to fall to it in secret where it is naked to the eye of God To oppose a sin to which constitution and age deny concurrence of delight or strength and yet to wallow in others agreeable to our complexions conditions and yeares to oppose the unprofitable sin which brings nothing in but paine and yet to admit of gainfull sins which come with rewards of divination in their hands to oppose any sin only because it is paineful and not because it is sinfull To oppose sin in our straits and not in our liberties in sicknesse and not in health when only we feare death and not at all under life and strength I say all these are but hypocrisies there is an unevennesse of the heart as was in Saul who spared the choisest and mortified the coursest of the cattle or as in Balaam who would have been happy in his death though a Curser of Gods people in respect of his own intention in this life I Confesse this to be true that uprightnesse is not the utter Annihilation of sin No that effect appertaines to glory and perfection above but it is the even and Impartiall opposition of sin of secret sins and of presumptious sins as David here in this Psalm of great and small in a word it is a conjunctive opposition of sin that is it carries the heart against all sin Psal 119. 1. Blessed are the undefiled in the way v. 3. They do no iniquity i their hearts are for no sin and the prime reason of all this opposition I say the prime and immediate reason is direct and not reflexive It is because sin is so opposite to God and not primarily because it it s so painfull in the event to the person 3. For duties here uprightnesse expresseth it selfe both for matter wherein it doth not shuffle and cut pick and chuse For duties take the lighter like the hypocriticall Pharisees and leave the heaviest to others but it makes a man to have with David Psal 119. 6. a respect to all Gods commands For the manner Any performance will not serve where the heart is upright David danceth before the Lord withal his might and Paul serveth God in his spirit That which came next to hand will serve Cain but Abel must present the best of the Cattle not the lame and the blind the best God shall have the best manner of service If I heare that sufficeth not unlesse it be with reverence and faith If I pray that sufficeth not unlesse with brokenness of heart humblenesse of spirit fervent affections and faith in Christ A meer tale of bricke will serve for Pharaoh though the Isralites reputed the service a bondage but when we bring offerings to the Temple they must be willing and of the best too 6. The last thing which I would observe in uprightnesse is its end and scope It s end and scope Beloved I pray you to remember that uprightnesse causeth a threefold reference of our services one is to Gods precept that 's the square and Rule and compasse of upright motions Another is to Gods glory that 's the spring which turnes the wheels the winde which blowes the sayles it is for Christ sake said Paul and whatsever yee do do all to the glory of God said he againe A third is to Gods acceptance and approbation so that God will accept and commend and approve 2. Cor. 5. 9. we labour that whither present or absent we may be accepted of him 2. Cor. 10. 18. Not he that commendeth himselfe is approved but whom the Lord commendeth More plaine and punctual is that of the same Apostle in Rom. 2. 29. He is a few which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God The schoolmens observation is sound and true that a particular deficiency is sufficient to marre a good morally considered but an vniversall concurrence of circumstances is required to make the action good Look as in reading of Hebrew leave out but one tittle one point you mar the sense or as in a dosis of Physick leave out one ingredient you spoyle all Soe our actions if one circumstance be left out if the Right and genuine end be not eyed it is enough to blanch them with hypocrisie though for substance they may be commanded to pray and to give alms no man will question that these duties substantially considered are good and such which the upright person doth performe But then if a man prayes or gives almes to be seen of men Christ tells him that he playes the Hypocrite If in the performance of any piously externall duty we set our selves as the end if all these things be done and with very much fervency and Assiduity yet only to play the Merchants for our selves to make a bridge over to our own estimation to blow up our names This is but Hypocrisie and I fear a kind of Idolatry we fall down and worship our selves like the men of Shechem who would admit of circumcision shall not their cattle and all that they have be ours The like indifferentnesse may be found in men forward for outward duties shall not profit be ours preachers good opinion ours The Glory and Credite ours this is a gross Hypocrisie Now uprightnesse consists in this to devolve all the honor of holy services on God like the faithfull servant who workes painefully and speakes consideratly and all this for his Master or like the shadow which in the dyall moves from point to point and all this points upward to the sunne in it motions The humble heart knowes no fountaine but Gods grace and the upright heart knowes no end but Gods glory They distinguish of a double end One is finis opâ—ris the end of the work and that shall be our glory hereafter as the Apostle spake of faith the end of your faith the salvation of your souls 1 Pet. 1. 9. Another is finis operantis the end of the workman and that if the heart be upright is Gods glory for of him and through him and to him are all things to him be glory for ever Rom. 11. Yet by your favour this I must suggest by the way and perhaps shall handle it more copiously shortly that in a way of subordination an upright heart may do God good service and his glory no wrong if with all in its fit place and order and measure it cast an eye also on its own reward Moses had an eye to it Heb. 11. SECT II. Quest 2. NOw I proceed to a second question why we should
revealed and known duty to which his very heart doth not strive to obey yea and the ground of all this must be spirituall and not carnal from God and for God Assuredly these things are impossible to an evill man and he who is most good shall confesse it to be most hard to be plaine with God and to walke evenly before him 8. Lastly to be upright is a possible thing a man may attaine to be upright is a possible thing unto it Nay every good man doth attaine unto it Noah was upright and walked with God Abraham was upright before him David kept him from his sin and he did serve the Lord in uprightnesse of heart Hezekiah did so likewise Remember Lord that I have walked before thee in truth and with an upright heart Paul served God in all good conscience willing to live honestly in all things Though no man can say that he doth all that Gods commands require yet he may say he hath respect unto them all and though none can say he hath nothing in him or nothing is done by him which the law of God doth forbid yet he may say I hate every false way and search me O Lord if there be any way of wickednesse within me and this is uprightnesse Ob. But you will say if the case be so how may one know that he is indeed upright Sol. There are many discoveries of it I pray you to observe Discourses of uprightnesse them and try your selves by them let your consciences testify for you before the lord this day 1. If a man be upright he will mostly strive for an inward reformation of his heart There are two things which the upright person doth most look The upright man most strives for the inward reformation at his God and his heart The Hypocrites as our saviour testifies they are for the outside they wash the platters and the cups and beautifie the tombes like an adulteresse whose care is to paint and to set a faire face upon the matter all their care is to the eye of man how to be seen and hard how to be well thought on Now uprightnesse is mostly for the heart and spirit not that an upright person should or doth neglect the wel-ordering his life O no! as to neglect our hearts argues hypocrisie so to neglect our lives argues profanesse But the principle care of uprightnesse is the reformation of the heart though it lookes to the cleansing of the hand yet principally of the heart according to that of the Apostle Jam. 4. 8. Why brethren it well knowes that the heart is it which God looks for and lookes at the heart is it which God delights in if that be right and true he is pleased thou lovest truth in the inward parts Psa 51. the upright in heart are his delight David is full in this concerning his heart Psal 119. 10. with my whole heart have I sought thee v. 11. Thy word have I hid within my heart that I might not sinne against thee incline my heart unto thy testimonies and not unto covetousness Rom. 1. 9. God is my witness whom I serve with my spirit the heart of man is the fountaine of life or death and every thing is strongest in the heart and most dangerous sinne in the heart is worse then in the life i. when a mans heart is set upon his sin now Try your selves in this particular what care have you of your hearts what paines do you take with them you many times have humble looks yea but have you not still proud hearts you have many times contented words yea but have you not still impatient and discontented hearts you have many times heavenly discourse yea but have you not stil earthly and worldly hearts what doe you with them doe you not let your hearts still loose do you not give them way to be filled with wicked contemplations vaine imaginations filthy inclinations with envy malice unbeliefe or do you mourne under these do you strive to cleanse within is it not sufficient that your outward actions look well unlesse your hearts be made better O if this heart were holy If this heart were humble If this heart were heavenly If the heart were believing The hypocrite cares not though the thread be rotten if the colour or glosse be faire but the upright person he is more at substance then shew and hath more to doe with his heart then any thing he would have the law written not upon his tongue but upon his heart cleansed as well as his life beautified 2. If a man be upright then a little holiness will not serve his If a man be upright then a little holinesse will not serve his turne turne he is not contented with some measures but strives after perfection see this clearly delivered by the Apostle in Phil. 3. 12. Not as though I had already attained or were already perfect but I follow after if that I may apprehend that for which also I am apprehended of Jesus Christ v. 13. I count not my self to have apprehended but this one thing I doe forgetting those things which are behind and reaching forth unto those things which are before v. 14. I press then toward the mark for the price of the high calling of God in Christ Jesus v. 15. Let us therefore as many as be perfect be thus minded q. d. If you be upright thus will it be with you you will not be satisfied with small beginnings with received measures but you will reach on for farther conformity to Christ There is a difference twixt desires of holiness for it selfe and God and for our selves and ends An hypocrite could be content to have as much holinesse as would serve his turne his owne turne his owne ends as a tradesmen is willing to be at cost that his apprentice learne to writ and cipher so much and so long as he may be enabled to keep the accounts but he will not be at cost to teach him the excellency of writing or ciphering But now the upright person desires grace and holiness for God that glory may be brought unto him and out of an intrinsecall love of the beauties of holinesse and for the farther rooting out of sin And for the better Inabling to holy services his ends are publike and therefore a little serves not 3. If a man be upright then a man will walke by a right rule an upright man walks by an upright rule he orders his conversation and wayes according to the word of God A right ordering of all our actions by a right rule in a right way by right persons out of right principles for right ends this is uprightnesse 3. A person may know whither he be upright or no by the An upright person hath a conformable disposition of heart about all sins conscionable disposition of his heart about all sinnes Dâ—vid speaking of such who were undefiled Psal 119. 1. And sought the Lord with their
and verily so it was with him that the love of Christ was sufficient to constraine him 2 Cor. 5. 14. And he went through good and through bad report yea and he was not discouraged by all the bonds which did a tend him nor counted he his life deare for Christ it was all one to him so that Christ might be magnified whether by life or whether by death 4. Spiritualâ—ty of obedience there is a twofold acting of dutie Spirituality of obedience One is carnal when we do them as ordinary works as works of course the meere material acting of them sufficeth us so that we say some words it makes a prayer so that we give some money it makes uâ— our charity so that we be a Church it makes up our hearing so that we go over a chapter it makes up our reading so that we study and speak a Sermâ—n it makes up our preaching so that we eat no meat this makes up fasting It matters not what melody and harmony so that Simile we touch the strings Another is spiritual when duties are performed in an obedience to God because he commands them and also the very heart and soul the spirit and the affections act themselves they co-operate with our services the desires of our souls is to the remembrance of thee or as David with my whole heart have I sought thee When a man can say as Paul whom I serve with my spirit Rom. 1. 9. or as David my soul praise thou the Lord and all that is within me praise his holy name Psal 103. or with Mary my soul doth magnifie the Lord and my spirit doth rejoyce in God my Saviour Luke 2. or as the Apostle saith 1 Cor. 14. 15. I will pray with the spirit and with the understanding also I will sing with the spirit and I will sing with the understanding also or as Christ saith thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might An hypocrite he may do so much about duties as may manifest the excellency of his gifts but he doth not that about duties â—â—ich argues the efficacy of grace he may be high and admirable in the visible parts in the very works he may hit upon as ample and pertinent phrases in preaching and sweet expressions in praying as another his lips may draw neare but yet his heart is far off it can suffice him to do service to the eye of man But an upright person there is fire and incense in his sacrifices he must present living and reasonable services why if he hears and not with attention not with reverence not with fear not with faith he is greatly troubled he knowes that God must be served with godly reverence and feare for preaching let him speak as the Oracles of God 1 Pet. 4. 11. If I do this willingly I have a reward 1 Cor. 9. 17. see 1 Thes 2. 4. If he prays and his minde be drawn aside by distractions and his affections work not with sorrow hope with earnest desire and some confidence he accounts that the work is not done he hath said something but he thinks he hath not prayed 'T is true and he confesseth so much that the cause of acceptance of all services is in Christ yea but he must serve and strives to serve the Lord with all his heart he looks to the manner of service on his part In singlenesse of heart as unto Christ not with eye-service c. Eph. 6. 5 6. see Rom. 12. 8. 3 John 5. Thou doest faithfully whatsoever thou doest 5. Humility of obedience why this doth argue the uprightnesse Humility of obedience of a person There is no person more proud of his work then an hypocrite Christ tells us that he cannot give an almes but the trumpet is presently at his mouth There are two things which may befal a man upon the performance of any holy duties One is rejoycing and this is lawful when God hath enlarged my heart in prayer when he hath quickned me in his service raised my affections animated my faith assisted me more then ordinary against my dulnesse distractions unbelief temptations I may rejoyce my heart should be raised to blesse the Lord and in some cases to speak of this his goodness to his glory Another is boasting when a man like the cock claps the wing upon his own body when he sets out himself the more deales with others more to admire him to extoll him when he blesseth himself and bestows the honour of all his performances upon himself Now this is base and argues that the heart is not upright but the upright heart doth all the holy performances by its masters strength and for it masters glory when it is to do duty it begges for Gods grace when it hath done duty it gives â—od the glory 1 Chron. 29. 13. Now therefore O Lord our God we thank thee and praise thy glorious name ver 14. But who am I and what is my people that we should be able to offer so willingly after this sort for all things come of thee and of thine own have we given thee Like a faithful servant who craves direction how to sell â—nd trade And when that is done the money which he takes he puts into his Masters coffer Nay more then all this the upright heart doth much feare it selfe least by any meanes it should finger any part of Gods â—lory by well-doing let any praise from man come near O saith the upright personâ— what have I which I have nor received Not I but the grace of God in me it is but duty and that not done so much or so well as is required so that God will pardon my failings and accept of me in Christ it is enough Obj. It is true that upon some extraordinary actings even an upright heart may feel some secret thoughts of self applause and oftentation Sol. But these are felt as temptations as snares and resisted yea and such secret flies cause many tears to be cast after singular performance but the hypocrite he doth seek praise and accept of it he loves the praise of men and knows how to cry up himself Epamâ—nondas went weeping because of the vain-glory of yesterdays victory and triumph the hypocrite is proud even of his humility 5. A fifth trial whether a man be upright or no is if the bent An upright person the bent and purpose of his heart is unto God and purpose of his heart be unto God Meer particular actions do not conclude either way the estate of the soule An hypocrite may do some good act and an upright person may do some sinful act But that which even in such Cases may testifie unto a man his uprightnesse is the true bent and purpose of the heart Look which way the heart is set and purposed in the habitual temper of it that doth convince either of hypocrisie or of uprightnesse By the heart of man
give grace and glory no good thing will he withhold from them that walke uprightly what is the sun but the great and inexhausted fountaine of Light of life of heate of influence of comfort that will God be to them that walke uprightly what is a shield but the defence and safegard of a person against shots and blowes that also is God to them that walke uprightly Will grace do their hearts good will glory do their souls good is there any good which respects the militant condition is their any good which respects the triumphant condition neitheir grace nor glory nor any good shall be with-held from them that walke uprightly Noah was upright and had an Ark Ebedmelech had his life given him for a prey Jerem. 39. 18. Amunitions of Rockes for the upright Esay 33. 15 16. What shall I say brethren all the promises which you know are the treasures of heaven the cabinets of our comfort the store-house of our wants the hand which holds and delivers out all our supplies why all of them do as it were beset and incompasse the upright person art thou an upright person and looks upon thy family Prov. 14. 11. The tabernacle of the upright shall flourish art thou an upright person and castest an eye up to thy posterity why Psal 112. 2. The generation of the upright shall be blessed Art thou an upright person and desirest such or such a necessary outward comfort why Psal 37. 4. Delight thy self in the Lord and he shall give thee the desires of thy heart Art thou an upright person and suspectest the continuation of thy outward estate why Ps 37. 18. The days of the upright and their inheritance shall be for ever Art thou an upright person and thy comforts seem a while to be clowded Neither cannest thou espy any one hopefull crevise or future joy why Psa 112. 4. Unto the upright their ariseth light in the darknesse and Psal 97. 11. Light is sowen for the righteous and Joy for the upright in heart Art thou an upright person and knowest not how to breake through the manifold fortifications and strengthen of envy or power why The Lord will bring forth thy righteousnesse as the light Psal 37. 6. what can keep downe the rising of the sun And the eyes of the Lord run to and fro through all the whole earth to shew himselfe strong in the behalfe of them whose heart is perfect towards him 2 Chron. 16. 9. Uprightnesse will comfortably season all our conditions Fifthly it will comfortably season all our conditions you know this life of ours is capable of many changes the weather doth not alter so often as our temporary conditions do calmes and tempest light and darknesse comforts and discomforts friendship and then malicious opposition health and then a painefull fit of sicknesse Riches and then a sinking poverty liberty and then some hard restraint or exile one day gaine comes in another day it is dashed out by the greatness of loss this day full of joy the next day all his forgotten by the abundance of sad teares for the death of a parent of a yoke-fellow of a child of a friend c Nay and the soule hath its changes too sad conflicts bitter assaults strong accusations from Satan and the like What now is a choicer Arke to beare us up in all these waves what harbour like to this of uprightnesse why saith David Psal 73. 1. Yet or however God is good to Israel even to the upright in heart and Paul 2. Cor. 1. 12. Our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity we have had our conversation in the world O Brethren a false and base heart nothing sets on affliction a losse a scandal an accusation so close as it when a mans heart can smite him for an hypocrite for a lover of sin hypocrisy sinkes the conscience under these burdens But uprightnesse can looke an accusation in the face and beare up the spirit in a storme and though uprightnesse may be exposed to many crosses yet it can comfort a man in the sadest day for it hath alwayes a good friend abroad of God and within of conscience 6. Here is another comfort uprightnesse will be a good friend Uprightnesse will be a good friend in death in death Psal 37. 37. mark the upright man and behold the perfect for the end of that man is peace The upright person hath most conflicts ordinarily in life and most quiet ordinarily in death O When death shall approach the dwellings of the prophane and hypocriticall and shall say I have a message unto thee from God he hath commanded me to arrest thy soule and to present it before his judgement seat How doth the heart of a profane wretch gather into feare and horror yea and how doth fearefulnesse and confusions fly up in thâ— brest and countenance of the hypocrite his conscience delivers up his morsells from which he would not part and shames and strikes him for his abominable collusions and Glosings in the service of God reports unto him that he must presently stand before a God who is spirit and truth and never could abide unsoundnesse but will be avenged of hypocrisie good Lord how the heart of this man trembles and sighs he would thrust out the thoughts of dying but cannot he would stay a while longer here below but may not O! now he is gasping trembling sighing dying and gives out life and all with heart-breaking despaire But now if the person be upright even the message of death may be welcome If the Lord calls for me I may answer here am I O Lord look upon me and accept of me in Christ and Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight I have fought a good fight I have kept the faith I have finished my Course c. 2. Tim. 4. 6 7. More particulars might be added as 7. uprightnesse begets conscience towards God the upright hath boldnesse he may freely make his prayer and be sure to be heard 1. John 3. 21 22. 8. It will hold out in evill times Luk. 8. 15. the fourth ground held out even in times of persecution because the word was received into an honest heart 9. The upright person is sure of salvation Psal 15. 1. Lord who shall dwell in thy holy Hill v. 2. he that walkes uprightly Mat. 5. 8. Blessed are the pure in heart for they shall see God Object But all this will not strike into some hearts whiles we suspect our estate we alwayes deny our comfort O saith a person I feare I am not upright and so this comfort belongs not to me I feare I am not upright therefore all this goodly portion of sweet comfort appertaines not to me I Answere to this a word or too in the generall Answered 1. A man may be
to break the covenant of her youth and God for a person who is married this very relation trebles the guilt for any one to murder is a sin of death but for the Childe to murder the parent secretly this very relation increases the guilt 3. The more profession a man makes the worse are his secret The more profession a man makes the worse are his secret sins sinnings forasmuch as he carrieth not only a badge but also a judge on his shouldeâ—s he not only weares a profession which is contrary to his practise but which shall condemne and judge him that he is not what he would seeme to be yea his contrary practise doth ground and occasion the great reproaches and blemishes like dirt to be cast upon the face of Religion and wo to him by whom offences come 4. The more light a man hath meeting him in the darke and secret actings of sin the more abominable is the sin when not only The more light a man hath â—he more abominable the sin a discovering light but a checking light not only a checking but a threatning not onely a threatning but also a troubling light opposeth and chargeth from the conscience against the sinning this makes it the more out of measure sinfull The more against the light of nature the worse they are 5. The more repugnant secret sins are to the light of nature the worse are they in their actings A sin is very broad when the light of nature without any ayd of knowledg from the scripture shall make the heart to tremble at the commission and to be terribly amazed the Apostle toucheth at these kindes of secret sinnings Rom. 1. unnaturall lustings and burnings 6. The more art a man doth use to effect his secret sinnings the The more art a man useth in secret sins the worse they are worse they are forasmuch as a about the same sin it is ever woâ—se when it is breathed out by deliberation then when it is forced out by a meer temptation and sin is not to be reputed an infirmity or weakness when art or cunning is the cause of it for as much as art is sober and takes time to contrive and reason to place and displace to help and forward its acts or intentions The more frequent a man is in them the worse they are all which are contrary to surprisals and infirmities 7. The more frequent a man is in secret sinnings the deeper is his guilt when he can drive a trade of sâ—n within doors when it is not a slip but a course and he hath hâ—â—dly scraped out the bitternesse of the former but he is exercising the sin new and afresh againe 8. The more gripes of conscience and resolutions a man hath felt To wallow in them against conscience and resolutions makes them worse and taken against secret sinnings and yet wallowes in them the more staine and guilt lies upon his soule A wound to a sick man is worse then to an healthy man forasmuch as the spirits are already wounded by sickness no sinnings wound deeper then such as follow the woundings of conscience a sinner doth thrust the sword in againe to the same hurt Thirdly the means But you will say this is fearfull to sin thus what Meanes The meanes to be cleansed of secret sins may be used to get off and to keep off the soule from secret sins The rules of direction which as soe many means I would commend unto you are these 1. If thou hast been guilty of secret sinnes be humbled and repent A man shall hardly stave off a new sin who hath not been humbled for an old sin of the same kinde for as much as future care Be humbled for them seldome manifests it selfe without former sorrow hast thou been a secret Adulterer fornicator thief backbiter oppressor liar drunkard c. O hasten hasten in by speedy sorrow by speedy repentance bewaile if it be possible with teares of blood thy secret wickednesse if thou doest not judge thy selfe God will surely judge thee and thinke not that because thy sinnings were secret therefore thy compunctions must be small nay thou oughtest to abound the rather and the more in floods of tears and of bitter contrition who didest dare to provoke God so c. 2. Take heed of secret occasions and provocations why is it that Take heed of secret occasions and provocations thou sayest O this nature O this heart O that Satan Thou hast I confesse shed many teares thou hast felt many sorrows and troubles thou hast made many vowes and resolutions thou hast put up many prayers and petitions and yet thou art in thy secret sinnings why what should be the reason do prayers do nothing against sin yea do tears nothing do troubles nothing do vows nothing yes all of those may do something if something else be added if the leake be stopped if the windows be shut if the doores be locked I meane If occasions and provocations be conscionably and carefully avoyded otherwise they are nothing if thou prayest and then adventures thy strength upon the occasion of thy secret sinning what dost thou but seek God first and next rise up and tempt him Keep close to heaven and keep off from the occasions and then tell me whether God will not keep thee from thy sinnings 3. Crush the temptations which come from the roots Though thou doest decline occasions yet thou canst not decline thy Crush the temptations from the roots self And there is that in a mans self which can fetch in the occasion by representation by inclination by contemplation sometimes another provokes thee to sin and this is in society somtimes thine own heart provokes thee to sin and this is when thou art solitary Now the thoughts steal out now imaginations present and confer with the minde with the will with affections wouldst thou now free thy self from secret actings then free thy self from secret thinkings The picture in the glass may inflame as much as that in the natural face so sin in the representation of the minde may fire our corrupt hearts as well as the entisings of it by conversing occasions Psalme 19. 14. Let the Meditations of my heart be always acceptable in thy sight O Lord my strength and my Redeemer There are two things which will never faile you in your surprisal of secret sinnings viz. 1. One is to be digging up the intimate root of all sinnings 2. Another is to stifle the first conception of sins to make sinne an abortive in the womb that it shall never stretch out it self to actions Beloved to tye Sampsons armes it was a vaine thing his strength lay not there but if the hair of his head be cut off then his strength is gone and he shall become weak To tamper only with the acts of sinne is not the way to be rid of sinful acts But the singular way to be rid of bad acts is to