meer Restraints In the fulness of duration hold in the nature no longer then the things remain by vertue of which the mind was restrained Let the fear of death expire put aside the edge of the Law be sure that shame shall not follow and the only restrained sinner breaks open school so that he goes to the sin But holdings back by renewed grace are cohibitions of the heart upon permanent grounds viz. the perpetual contrariety twixt God and sin twixt sin and his Will and Holiness and Goodness and Honour 7. They differ in this That the heart of a man only restrained In Restraints men grow worse when at liberty doth being at liberty like waters held up pour forth it self more violently and greedily as if it would pay use for foâ—bearnace it abounds in the sin and makes a more fully wicked recompence for the former restrictions But where the soul is kept back by renewing grace iâ— doth not multiply sin Not so in renewingâ— because of less practise now but is labouring a fuller diminution of sin because of too much practise heretofore 8. They differ thus An evil man is kept back as a prisoner Restraints are an evil mans force and cross a good mans desire and joy by force against his Will But a good man is kept back as a Petitioner it is his hearts desire O that my wayes were so directed that I might keep thy statutes order my steps in thy Word and let not any iniquity have dominion over me Keep back thy servant from presumptuous sins It is an evils man cross to be restrained and a good mans joy to be kept back from sin when sin puts forth it self the evil man is putting forth his hand to the sin but when sin puts forth it self the good man is putting forth his hand to heaven if he finds his heart yielding out he cries O keep back thy servant An evil man is kept back from sin as a friend from a friend as a lover from his lover with knit affections and projects of meeting but a good man is kept back from sin as a man from his deadly enemy whose presence he hates and with desires of his ruine and destruction It is the good mans misery that he hath yet an heart to be more tamed and mastered It is an evil mans vexation and discontent that still or at any time he is held in by cordor bridle And thus you see what David aims at in desiring to be kept back from presumptuous sins viz. not a meer suspension but a mortification not a not-acting only but a subduing of the inclination not for a time but for ever Nevertheless methinks there may he something more added for the opening of this point Keep back thy servant from presumptuons sins Take what I conceive briefly thus God keeps back his God keeps back his servants from sinne By preventing grace servants from sin 1. By preventing Grace which is by infusing such a nature which is like a Bias into the Boul drawing it aside another way so that holy nature which God confers on his servants doth secretly draw off the soul from the consent appetition and practise of sin propounded to the soul 2. By assisting Grace which is a further strength superadded By assisting grace to that first implanred nature of holiness like an hand upon a Child holding him in This Divines call a Co-operating Grace which is an excess of divine strength to that strength which God hath formerly imprinted in preventing grace which whether it be an inlargement of habitual grace in the natural measure of it as when health is made to rise to a greater degree of strength or whether it be an efficacious motion of Gods Spirit powerfully strengthning the inherent Grace to the acts of aversation and resistance of sin and temptation It is I confess an acute and disputable inquiry yet whether the one or whether the other the soul is by either more confirmed and established and upheld and kept from sin 3. By quickning Grace which is when God doth inliven By quickning grace our graces to manifest themselves in actual oppositions so that the soul shall not yield but keep off from entertaining the sin As when in the motions of sin he inflames the heart with an apprehension of his own love in Christ and then excites our love exceedingly unto himself again whereby the heart is made marvelously averse and to detest any closure with this sin by which so ample and gracious a love should be wronged and abused or as when in the temptations to sin he excites that affection of holy fear which works that filial and awful regard to a great God and a good Father that the soul is brought into Josephs temper how can I do this great evil and sinne against God 4. By directing grace which is when God confers that effectual By directing grace wisdome to the minde tendernesse to the conscience watchfulnesse to the heart that his servants become greatly solicitous of his honour scrupulously jealous of their own strength and justly regardful of the honour of their holy profession And therefore they decline all occasions of the sinne which may over-lay their own strength and dailies not with the temptations or with the first motions But as they are in fear of themselves so they are in defiance not only with apparent sins but also with the appearances of them and shun not only the sins but the inlets and preparations to the sinnes and verily he shall be much kept from the secrecy of sin as a King who is wise to keep off Parle with the Ambassadors of sin I mean occasions which do negotiate with the soul and prepare it to lose its own strength 5. By doing grace which is when God effectually enclines By doing grace the heart of his servants to the places and wayes of their refuge safeties and preservations from sin By enlarging the spirit of supplication which carries the soul to its strength prayer engageth God and this we finde that the praying Christian is more kept from sin then the disputing Christian for though sinne be stronger then reason yet God is stronger then sin by framing the heart to the reverent and affectionate use of his Ordinances A man many times comes to the word a combitant but is sent away a Conqueror comes hither as a pursued man by sin and Satan but here God gives him a safeguard a protection and sends him away armed with more holy resolutions courage and defiance by strengthning his graces by assuring his love and strength by making the sinne more vile and odious SECT III. Quest 3. NOW I proceed to the third question What causes or Why David prayes to be kept from presumptuous sins reasons there should be which might move David to put up this prayer Keep back thy servant from presumptuous sinnes Sol. Reasons thereof are many I will touch them though under a few
Peter untrusty to his master yet you shall presently find himselfe bitterly weeping for his miscarriage Whereas the servants of sinne do the work and take the wages they sin and rejoyce when they have done evil yet the servants of righteousnesse actively afflict their hearts for that which hath deceived them and prevailed upon them Obj. It is granted that terror may gripe an evill heart for evil doing but there is a great difference betwixt a sword which wounds and a fountain that runs Sol. Conscience may be wounded in the good and in the bad but besides this that acted sinnes are a good mans wound they are also his great grief of soul 2. Another is earnest desire of recovery It is a singular Earnest desire of recovery and observable matter this when a man hath sinned to whom he holds out his hand upon it The servant of sin doth work sinne and his hand stretcheth out it self as a servant still as ready to advance and finish the service sinne is his work and delight it is the Lord and captain after which he would yet march But an holy man not under dominion but surprisal not under service but captivity he is not himself till he hath recovered his liberty and strength There is such an high displeasure with himselfe and with his facts that he will go free he will not have his eare boâ—ed to serve such a Master as sin Good Lord how his heart trembles how his heart meditates cast about works strives sometimes he cries out ah wicked a deceitful heart sometimes he condemnes himself what a beast was I thus to sin sometimes he looks up toward heaven and sighs bitterly Ah! what a God have I provoked what mercies have I wronged sometimes he looks in and weeps and saith ah what motions did I withstand what a spiâ—it have I grieved how unlike my self is my self sometimes he is down in prayer O Lord forgive blot out heal help recover my heart again unto thee One way oâ— other is his soul working like a fountaine in which dirt is cast till it hath purged out the filth he is not at rest till sinne be more subdued his heart more changed his affections more humbled his judgement more cleared his conscience more preserved his peace more confirmed his soul not only recovered but also bettered yea thus it will be with such an heart which clears it that sin hath not dominion that though sin prevaile to action yet it shall not to affection though I did the evil yet I hate it though it did prevail yet I will not serve it though it hath beat me down as a tyrant yet I will not folâ—ow it as my Lord nay I am not at quiet till I can recover the siâ—ht of my Lord Châ—ist againe and have made my â—eace and strengthned my heart for more loyal service unto him The third is strong haâ—red and conflict the War is more increased Strong hatred by victory revenge is more raiâ—ed 2 Cor. 7. SECT V. A Second Use from Davids prayer against the dominion Use 2 of sin shall be for thankfulnesse to such in whom this dominion For thankfulness to such in whom the dominion is broken off is broken off Though there be so much of sinne remaining as may keep thee humble and watchful yet if dominion be gone there is so much done as may challenge from thee to be heartily thankful give me leave to put on this a little Six motives Six motives It is deliverance from the greatest evil 1. Deliverance from the greatest evil is reason enough of great thanks It is more then if God delivered thee from hell if he hath delivered thee from the dominion of sinne No hell is like sinne â—eigning for as much as torment in strength is nothing to sin in strength that is indeed a very miserable thing but this a very evil thing sinne is worse then all punishment and reigning sinne is the worst of all sinne 2. None but God could deliver thee and therefore if he None but God could deliver thee hath done it blesse him A man may deliver his friend out of prison by paying his debt A father may deliver his child out of captivity by sending his ransome A Country may be delivered from the oppression of an invading tyrant by great strength of its own But there are two hands out of which none but God can deliver one is Satans another is our own As David spake in another case thou hast looâ—ed the bands of my distresse and it is the Lord who subdueth the people under me and it is not my bowe nor my sword c. that I say here it is not your own arme which hath gotten you the victory no hand but Gods high hand which hath delivered you from the powers of darknesse which hath kept sin from dominion which hath cast out the strong man which hath cast down the stronâ— holds thou wast not so much as sensible of thine own vassailage or of sinnes dominion thou hadst not power to feel much lesse to conquer and deliver And when thou wert sensible of sinne thy heart did not behave it self as an enemy but as a friend most willingly bowing under the yoke and readily embracing the lusts and motions of the law of sin when thou hast been called upon to put off the yoke and to come out of the house of bondage the Hebrew servant who loved his Master was never more unwilling to part from his house then thy heart was to come off from thy love and service of thy sins And yet the almighty God in compassion to thy soule hath delivered thee he hath disthroned sin he hath drawn off thy heart to a better Lord and would not suffer sin to rule thee but by the mighty power of his grace hath made thee free from the house of most heavy bondage Therefore not to thy good nature nor to thy free-will nor to thy abilities nor to thy wit or parts or reason but to the Lord be all the glory the victory is his therefore let the praise be his 3. It is speciall grace and mercy Paul stiles it rich mercy and It is speciall grace and mercy great love and riches of grace Eph. 2. It is mercy to be rid of a disease more of a sin to resist a temptation much more to take off dominion the spirit of Christ only doth it the more singular a mercy is the more thankfull should we be Titus 3. 3. We our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures c. v. 4. But after that the kindnesse and love of God our Saviour toward man appeared v. 5. According to his mercy he saved us thou hast in love to my soul delivered it from the pit of corruption said Hezekiah Esa 38. 17. O then what a mercy is it to be delivered from the power of sinfull dominion If thou were rid of an hard Master that would
close unevennesses and hypocritical practises of sin against thy better profession of holy walking What the Prophet spake of the unjust gainer He getteth riches and not by right he shall leave them in the midst of his days and at the end he shall be a fool That say I of the Hypocrite he heaps up duty upon duty works upon works but the day of tryal comes and then he shall appear to be a fool Ah vain man to think there is not a day for the discovery of secrets or that there is not a God who searcheth the hearts and reins who greedily hunts after the applause and credit of men and declines the approbation of the great Judge O when thy accounts are to be presented and given up before the tribunal seat of the holy and true and terrible God and thou shalt then say O Lord all the outward good I did I did it only to get my self a name all the services of Religion I laboured in them only that men might think well of me some of thy precepts I did like but others I did not care for because they thwarted my ends much good I did but it was only to cloak and cover the much secret evil which I did love and in which I did walk so many years I lived and kept company with Christians against whose powerfull practise of holiness my heart did rise many a time did their heavenly discourses find out and condemn my private lust yet I bleared their eyes I yet wrested with my conscience I would not yet leave all my sins and now wo is me thou dost love truth in the inward parts this I knew yet I played the hypocrite Nay if more may be added then take this the Lord God after death will shut the door against such foolish persons who content themselves with lamps without oyl and do cry Lord Lord have we not preached c. and heard thee in our streets and yet were workers of iniquity Look as the Lord takes notice of a mans Hypocrisy now so this people draws near unto me with their lips but their hearts are far from me so he will take notice of the Hypocrite hereafter not only to shut heaven against him but to cast him into everlasting burnings Isa 33. 14. so then methinks here were motives enough to stir us up to be upright because else the Lord regards us not neither persons nor works yea his Word condemns us and our consciences do condemn us we walk under a sentence and shall die under a curse and God will be against us too in Judgement he will not know us but abominate us from his presence 2. But then if you consider on the other side How acceptable Uprightness is very acceptable unto God a thing uprightness is to God what delight he takes in such-persons how his Covenant is with them and what infinite promises are their Treasuries how God will hear their prayers accept of their person pass over their weaknesses increase their blessings establish their comforts what defences and secret and strong and comfortable acquittances Uprightness breeds in the conscience what considence it gives in our accesses to God what solace under all our crosses what peace and quietness and strength notwithstanding all contrary suggestions what boldness in death what grounds to Implead with God! what a certainty of acceptance now and truest Glory hereafter O how might these things work upon our hearts to labour to be upright c. Object But you will say now why what may we do to get uprightness and to maintain it Sol. Now we come to the means of uprightness for which Means take these particulars into your consideration 1. Directions for the getting of it 2. Directions for the preserving of it 3. Some other considerations and meditations for the Directions to get uprightness of heart Go to God for it first I commend these things unto you 1. If ever you would have upright hearts you must then go to God for them Hypocrisy is a natural weed we need not go beyond our selves to find a cause of it even a Child is able to frame actions to the eye of others but uprightness is a flower of heaven only that God who can make new is able to make the heart upright I pray you to consider that all the holy qualities and tempets of the new Covenant come from no other spring then Gods grace none can bestow them but God and he can do it Now the upright heart is a spring of the Covenant Jer. 31. 39. I will give them one heart and one way that they may fear me for ever Is there here a person this day who is sensible of the guile of his spirit of the hypocrisie in his heart that he cannot be so for God as he should that he is uneven and oft-times crooked in his walkings why go to God! pray with David Psalm 51. 1. O create in me a clean heart O Lord and renew a right spirit within me But you will say may an hypocrite come to God will God regard him though he calls upon him will he not shut out his prayers will he heare the prayer of him who regards sin in his heart I Answer Sol. It matters not how much hypocrisie hath been hatched within thee and acted by thee heretofore If now thou commest to be sensible of thy hypocrisie and to condemn it to bewail it to abhor it if former hypocrisie be now come to hearty conflict though be giving out into many thoughts of selfe and base ends yet be not dismayed go to God he can subdue it and he can take out that guile of thy spirit and he can fashion a straitnesse and rightnesse of heavenly frame within thee he is able to make good whatsoever he hath promised Secondly if you would finde uprightnesse in you then get an Get a predominat love of God and his wayes exceeding and predominate love of God and his wayes Love is of great force and influence to a mans ways and actions it is like the Rudder which doth master the ship in the motion it can turne and winde it any way so doth love prevaile with the soule it hath a command over it about a mans ways and actions if a man had a strong love of God if he did heartily and with great affections incline and strive for God for his glory for his truth this would prevaile with him to be upright Deut. 10. 12. the love of God is put in as a meanes to walke in all his wayes and to serve him with all our hearts The want of uprightnesse comes from the want of love as the falsnesse of a woman to her husband growes upon want of conjugall love it is the love of the world which draws a man so often aside which makes him off and on and it is the love of sin which makes a man so hypocriticall If a man could love God above all he would delight
from encreasing his guilt he puts forth some accident some impediment or other which stands twixt the intention of sinne and the execution of it the sinner hath contrived and plotted the time and place and the manner of the sinning but God who over-rules all hath disappointed him by the unexpectedness of other company or some other occurrence of sudden sickness or misadventure if now the heart do grow into Ahabs turbulent fits it is a signe it would have had Naboths vine-yard if the hindrance of the sinful fact whether open or secret be a grief to thee this shews the bent of thy heart to the sin but I passe on 3. When the nature of sinne is no burden but some particular actings When the nature of sin is no burden but only some particular actings are As Joab said to David when he observed his sorrow for Absolom I perceive said he 2 Sam. 19. 6. that if Absolom had lived and all we had died this day then it had pleased thee well So here when the main trouble is for some actions irregularly starring out to the world and not for the nature which is a cause of that and all other sinful actings this shews that our eye is outward and not inward Brethren mistake me not I do not mean that sinful actions should escape our tears nay verily all our sinful births and broods naturally calls for sorrow and humblings and the more sinful any explicit act is the more dishonour God hath by it the more scandal religion suffers for it therefore I say the more sorrows and tears should we cast after it but then know that according to the guilty quality according to the proportion of it should be the answerablenesse of our grief and perplexity am I grieved for a rash and hasty word and not for a passionate and violent nature am I troubled for an uncleane gesture or act and not for an unclean heart am I perplexed for a lie by my tongue and not for an evil and false heart verily then my eye is not on God but man it is not upon secret sinnes but only upon open and manifest sinnes 4. When we cannot abide the spiritual efficacy and inward When we cannot abide the spiritual efficacy of the word searching of the word Beloved the Word of God is quick and powerful a two-edged sword it divides between the joynts and the marrow it is a discerner of the thoughts and intents of the heart Heb. 4. 12. you finde it to be so that it comes into your closet it findes you out in your most secret wayes of sinning it follows you into the most dark corners it pierceth into the imaginations and plots which you never yet brought out to the Sunne it tells you of your very desires and affections what you like most crave most do most Now what do your hearts say how do they bestir themselves when they finde the word to haunt and pursue them when they observe the word to come and close with the secret windings and turnings do you not strive to keep out the light do you not hold it off as they do the enemy in a siege in the out-works that he might not break into the heart of the City would you not be spared unsearched nay you cannot endure the word which comes to your private sinful gains and to your private sinful pleasures you will not endure to be ordered how to think and how to desire if it be so where is then in When the apprehension of Gods eye troubles the man he wisheth there were no God to see or hinder his sinning Positive Tryals Consider Of what acceptance are secret temptations you the property of an holy David who doth not desire to guard and defend but to be cleansed from secret sins Positive Trials The Positive observations by which you may know that you desire in truth to be cleansed from secret sins may be these 1. Consider of what acceptance are secret temptations there are open and broad temptations which carry some expresse prejudice unto our names and there are implicit and close temptations which carry a real prejudice to Gods glory of this latter sort there are again two kindes some temptations there are which the ingenuity of a refined nature may perhaps start at as too infinitely gross to yeeld unto them as some kinds of blasphemy and mockings and revilings of God or Christ or the Gospel and those hidious excitations to self-murder or any unnatural villany other temptations there are which may finde a principle within the soul more intimate and apt to take and receive the impressions if not opposed by the advertency and purity of a spiritual heart now assuredly the heart doth desire to be cleansed from secret sins which stirres up it self with all its might against those secret temptations which deal for sin within the soul which lighten and quicken natural corruption by representation or by excitation or by both O it is the heavy day of the soul when it is so inwardly assaulted and buffeted the heart is so far from yeelding that it is resisting with tears with prayers yea and observe one thing which is this that the temptation to the sinning is not only resisted but it is made an occasion to the holy soul the more to labour against the corruption unto which the temptation would secretly encline as if Satan should tempt to secret pride not only not to admit the temptation but now to go to God and pray more earnestly against a proud imagination and a proud spirit yea to be vehement for an heart more lowly and humble or if Satan doth tempt to contemplative uncleanness or secret actings not only to resist and abhor them but to pray more earnestly for a Chast and pure heart and for chast and spiritual imaginations and thoughts 2. Consider how far forth thou desirest to approve thy selfe How far forth thou desirest to approve thy self to God to God God is the God of our spirits as well as of our bodies and he doth not only ponder our paths but doth also search our hearts That thou sendest forth some words in prayer O this satisfies not because of so many distractions in the minde and of so many deadnesses in the affection that man cannot accuse thee for any habitual unevennesse this is not enough if God cannot approve of thee for a person after his own heart if thy heart were such as God would like regard approve accept then thou wouldest be better satisfied There is a twofold approving of our selves one in the conscionable exactnesse of duty appertaining to our callings hence the Apostle 2 Cor. 6. 3. giving no offence in any thing that the Ministry be not blamed vers 4. But in all things approving our selves as the Ministers of God in much patience in afflictions in necessities in distresses Another in the internal disposition of the soul which is when the private frame of the spirit is so
of people Some dawbing and dissembling and shuffling whose care it is not not to sinne but to be cunning in sin these shall find that in the day of their distresse conscience shall rip up before their eyes their most private vilenesses and that God will set their secret sinnes before the light of his countenance yea and the more industrious and witty that they have been that way the more shall conscience aggravate the hypocrisie of their souls Others conflicting and agonizing with secret motions outward occasions strong temptations these persons in a day of distresse shall finde singular testimony from conscience for though now whiles their judgement is oppressed with variety of arguments and the minde is overladen with the heap of temptations they are not able clearly to judge and decide their condition yet when conscience which is the great umpire in man shall arise to examine fore-past actions and endeavours it will there give sentence for thee excusing thee approving thee That in all simplicity and sincerity thou hadst thy conversation both towards mâ—n and towards God and that it was the desire of thy soul to fear the Lord to do no iniquity but to walk before him in all well-pleasing conscience doth cleare as the word clears and whom the word doth clear 3. They may with confidence make their prayers to God and They may with confidence pray and shall be heard shall be heard The hypocrite hath Moabs curse that he shall pray but not prevaile Esay 16. 12. for saith David If I regard iniquity in my heart the Lord will not heare my prayer Psalme 66. 18. But saith Eliphaz Job 22. 23. If thou returne to the Almighty c. and shalt put away iniquity from thy Tabernacles ver 27. Thou shalt make thy prayer unto him and he shall hear thee O how acceptable unto God are the sacrifices of a spirit truly and uprightly tempered 4. The Lord will more and more cleanse them he will by degrees God will more and more cleanse them put more beautiful ornaments on the inward man and change their burdens if Paul be troubled with himself Christ will deliver him from himself he hath this comfort that for the present God observes his inward conflicts and accepts his secret uprightnesse and for the future that he shall have the victory over his rebellions by Jesus Christ There be two things of which the soul which deales with inward convictions out of a pure respect may be confident viz. One is grace to combate Another is strength to overcome Ob. 1. O but can a man be truly holy who hath such vile inclinations abhorred thoughts and motions such wonderfull eruptions of sinful abominations working yet within him Sol. 1. A word for this you must know this that an holy man is a man and a man he is compounded of a nature and a nature flesh and spirit grace and sin Secondly you must distinguish 'twixt the secret motions of sin and the secret approbations thereof as grace doth not utterly root out all the existence of natural corruption so neither is it able absolutely to suppress though to hinder the operations or workings of sinful corruption Thirdly we distinguish of secret workings of sinne there is a double secrecy 1. One is natural and it befals any man for sinne naturally carries shame with it and therefore hath a desire of secrecy 2. Another is artificial which is a cunning devising of sin this kinde of secrecy is not so incident to holy persons they do not frame methods of transgressing no ways of dishonouring God yet I will put forth a distinction I think it good there is a twofold artificial secrecy 1. One antecedent and delightful contrived on purpose to enlarge the way of the vile heart out of a deep love of the sinne and to compasse the contiuall fruition thereof Another is a consequent and troublesome and a kinde of inforced artificialnesse as was that of David which did arise from a sin secretly commited by him in the hast of a temptation Now I think that even an holy soul may possibly touch upon an artificial secrecy by consequence having been violently and preposterously carried unto some precedent sin which that it may be hid from the eye of man it doth therefore spin out some other methods of sinning however this is a very fearful course there is no comfort at all in it but a deeper aggravation of the former sinning for as much as adding sinne to sinne is no remedie but to repent of former sinnings is the onely and best way of help SECT VII Use 4 A Fourth Use of this assertion shall be for Exhortation to take heed of and labour against secret sins its true that all Exhortation to take heed of secret sins sin is to be declined But I therefore stir you up to beware of secret sinnes because we are more apt to those then to the open we sink our selves sooner with these then with any other sinnings There are three things which I will handle here and so conclude this point viz. 1. Motives to enforce our care 2. Aggravations of secret sins 3. Means which may present help against secret sin 1. The Motives There be many arguments which may justly stir us up to take Motives heed of and to cleanse from secret sins 1. The Lord knoweth our secret sinnings as exactly as our visible The Lord knows our secret sinningâ— exactly sinnings Psal 44. 21. He knoweth the secrets of our hearts Psal 139. 2. He knoweth our down sitting and our uprising and understands our thoughts afar off ver 11. If I say surely the darknesse shall cover me even the night shall be light about me vers 12. yea the darknesse hideth not from thee but the night shineth as the day the darknesse and the light are both alike unto thee Ezek. 8. 6. Sonne of man seest thou what they do even the great abominations that the house of Israel committeth here Like one on an high mountain pointing at the thiefe robbing a man in a thicket see you yonder thief plucking of him down c. so here the great and lofty God whose seat is on high beholds all the wayes and motions of the children of men even thorow the thickest clouds and nothing can barre out his observance whose eye fills heaven and earth what is the curtain to him or the night or the lock or the chamber or the whispering or the thinking or the imagination of that thinking he needs not to have his understanding to be informed by the sensiblenesse of speech or the visibleness of acting who made the frame of spirit and searcheth into the depths of the soul and clearly observes all things in a perfect nakedness 2. The Lord will make manifest every secret thing Mark 4. God will make manifest every secret thing 22. There is nothing hid which shall not be manifested Neither is any thing kept secret but that it should come abroad There
he hath peculiar cause of great humblings speediest reformings vehement Answered beggings at the throne of grace for mercy and for the mighty power of Jesus Christ to release and deliver his soule But then let us carefully observe whither this of which a man complaines be sin in dominion or not perhaps it may be somthing else and then the soule must be advised and directed in a more especiall way Why I finde such strong and manifold inclinations of sin within me daring forth into so many vile imaginations and Doubts for the strong inclinations of sin working down to draw my affections woe's me what is the dominion of sin but this and who but a slave of sin is hurried with such motions of sin it cannot be that my heart should be good whilest inclinations are soe manifoldly bad To this let me shape a few answers 1. First I demand how the heart stands affected toward these Answered How stands â—hy heart manifold inclinations doest thou approve them or dis-allow affected to these inclinations them doest thou love them or doest thou hate them verily saith the soule I dislike them and hate them they are the burden of my soule And why so why because God is dishonouâ—ed by them and they are contrary to his holy will and they are evill and filthy O I had rather be in any miserable estate then in this sinfull and vile estate Now then observe sin hath not dominion in thee for where sin hath dominion sin is not formally and purely hated The dominion of sin doth not consist in the multiplicity of Note motions a man may have many enemies to assault him and yet love and serve none so a man may have many sins inclining and tempting and yet be a servant to none of them for it is not the temptation of sin which infalâ—ibly argues dominion but the willing resiâ—nation of the heart the subjection of the heart to those motions and temptations of sin this necessarily is required to make dominion but now thy heart doth not so it doth not resign up it selfe it yeelds not subjection for asmuch as it doth hate and resist and bewaile sin even in temptation Of all the signes of a good heart of a heart that is delivered from sins dominion this is one of the best and surest viz. That it hates and resists and bewailes sin when it is only in temptation when a man hath committed a sin then the conscience being made guilty may alone breake and afflict and this may befal even a wicked man there is now some other thing besides sin in the filthinesse of it to worke trouble and griefe viz. The guilt and accusation of it but when sin is resisted and bewailed in the temptation before it hath got out into actuall commission now the peculiar reason of trouble is the formall vilenesse of sin because it is so base and so opposite to â—od Secondly I demand what doest thou against these sinful What doest thou against these sinful inclinations inclinations every man hath some weapons or other and in case of anguish he is apt to draw them what weapons hast thou in thy hand and to what end doest thou mannage them Do not many and strong temptations of sin occasion many and strong supplications the more that sin inclines the more doth thy heart incline to God by prayer for more grace to resist for more strength to subdue doest thou not by reading and hearing and inquiry labour to finde out the manifold helpes and victories of a tempted and an assaulted soule doest thou not keep the precepts of God in thy heart and the threatnings of God in thy heart that thou mayest feare to offend him and the promises of God which yet hearten thee to withstand What doth all this demonstrate but that sin is not in dominion it is I confesse thy troublesome enemy but it is not thy ruling Lord it is that which doth molest thee it is not that which doth reign in thee it is that which would have dominion but it is not that which hath dominion it is that which doth assault thy affection but is not that which hath got thine heart thou art but in a greater war Neverthelesse thou art not so much as in captivity though in a strong conflict Yea but yet I feel one thing perhaps worse then all this sin Object workes in me after a more peculiar manner their is a particular Doubts because of some Speciall sinfull inclination sinfull inclination in me and so hath it been all my dayes if I were to give you the sum of my life I could lay out that particular inclination above all the rest like a threed which goes through the whole piece such a sin which I have seen long since felt it and I thought bewailed it and resisted it a long time and yet here it lives still workes still can it be that sin Sol. should not have dominion where some one speciall corruption Answered yet lives I must be warily tender to Resolve this scruple for asmuch as 1. Particular subjection is enough to set up dominion 2. Hypocrites are under the reigne of speciall lust and particular sins both which I touched heretofore But to the scruple take me thus Conversion doth not totally remove any one sinfull inclination 4. Things 1. That when God doth convert the soul no one sinfull inclination is totally removed though every one be in some measure changed The corrupt nature doth yet remaine and all its principles or particular inclinations to particular sins for grace doth not change us by a present Annihilation of sin but by a powerfull alienation of our hearts from it Sin may work in a man when rescued out of the dominion of sin in a more particular way Secondly note that sin may worke even in a man rescued out of its dominion is a more singular or particular way my meaning is this that there may be in him yet a more particular twange and more apt inclination and propension to some one sin rather then to another Sin yet abiding may take the advantage of the same complexion still remaining and of the same condition and calling yet continuing and without all doubt most men living whether good or whether bad do finde more to do with some one sinful inclination then with another Thirdly consider usually that particular inclination which was in dominion before conversion is most frequent in inclination That particular inclination which was in dominion before is usually most frequent in inclination after calling Reasons of it after our calling And I will give you some probable Reasons thereof One because that was the spring of the sinne of our custome which sent out and fed the issue by which the soule was so beaten in the path and way of sinning so that the old and accustomed nature cannot easily or presently forget its ancient and wonted bents a custome will hardly or
only rise but fight a naked combate shall not suffice but assault and pursuit it will work with the art of holy strength to the more deadly offence of that particular corruption Obj. 3. Yet there is a more difficult case then any which Doubt from the renued actings of sinne hath been already proposed and that is renewed actings of the same sinne the person falls into the same sinne again and againe and this repetition of sinful acting seems to be sinne in custome and sinne in custome is sinne in dominion thus is it with me or hath it been with me doth some troubled soul reply and therefore my case is miserable Sol. To which case divers things must be said Answered 1. Repetition or renewing of the same sinful actings is Repetition of sin is very fearful without all doubt a very fearful and abominable thing what is it else but a further and stronger wedging in of the corruption frequent actings of sin do ever strengthen the sinful nature Every soul being made more apt to sin by more sinnings what is it else but a broading and widening of sinne the sin growes bigger in the bulk and higher in the guilt by a continued then by a single commission Now a man sins against that which his own conscience hath condemned as well as the pure word of God Now a man adventures into troubles against all his former trouble he hath felt the sinne to be bitter and knows that it must cost him either Hell into which God may presently cast hiâ— or great sorrow and repentance which God may now judicially deny him Now a man sinnes against all the workings of grace so that God may bring forth all the former acts of the soule and set them against the thus sinning person Look thou here are the wounds which thou didst make heretofore and yet thou strikes into the same again Here are the teares which thou didst shed for this sinning heretofore and yet thou wilt provoke me againe here are the sighs which thy heart did break out here are the fears which did distresse and perplex thy soul here are the prayers which thou didst make for my tender mercies here are the Covenants wherewith thou didst binde thy soul here are the Chapters which thou didst read to support thee here is the place where thou didst power forththy anguished heart in fasting and crying here is that goodnesse and gracious love of mine whereby I did accept of thee upon thy humbling teares into favour againe here is that peace which I did thereupon create and command into thy conscience here is that word which thou didest say should guide and rule thee for the time to come here is that spirit which I sent to raise thee againe And yet after all this thou art at the same sinne againe I might have cast thee off at the first I might have shut up my mercies denied thee recovery avenged my self on thee for thy foul transgressions yet I spared thee though thou didst offend me yet I recovered thee though thou didst provoke me when thou didst very evil even so that thou didst admire at the wickednesse of thy self yet I did thee good shewed thee kindness would not presently forsake thee who didst so foulely forsake me this my free and great grace did then melt thee did then move thee did then excite and stir thee to great sorrow to much care and love And now after all thou hast returned not in inclination but in action into not a little or small transgression but into a grosse and foule iniquity yea â—â—en multitudes of withdrawing arguments did strive against it when the conception of that sinne being with so much secret trouble and fear could not but presage the great dishonour which would redound unto me and the fearful terrour which would befal thee upon the active commission thereof So that beloved without all scruple a doubling of sinne is in it self a more formal intention thereof in its corrupt nature and a more fruitful aggravation of it in guilt and miserable consequence c. Secondly consider that it is such away of sinning as may This way of sinning may justly stagger a man about his condition justly stagger the heart about its condition First in regard of the eminent propriety which it hath in persons who do thus sinne generally though not absolutely and simply three sorts of persons run on in the frequent and manifold actings of great sins viz. Such as are notoriously profane such as are closely hypocritical such as are despitefully opposing the spirit of grace these are they who grow from evil to worse and adde sinne to sinne and make and fill up the measures of their particular iniquities which must needs stagger any soul though perhaps not yet runne on so far as they if yet repeating steps in the same paths which the vilest of sinners have trod in before it Secondly in regard of that dark and rare exemplarity of such kindes of sinning by any in Scripture canonized for Saints or godly persons it is easily admitted that you may espy upon some of the best something of the worst and perhaps thickly heaped upon the same sudden passion and temptation but you shall rarely finde any one of them often at the same foule transgression I say you shall rarely finde it And believe me it will be a staggering case to any sinning heart where its wages are such as to see multitudes of the worst and scarce any one of good note so pacing and walking Nay thirdly untill the soul thus sinning doth bestow infinite Grace is hardly discerned in such a one without much labour labour strong care continued humblings incessant cries to raise it self again in respect of any other evidence it shall hardly or never distinguish the yet secretly remaining the miserably defaced frame of goodnesse within it A soul in this temper is not so much to dispute and question as to rise and work the case of frequenting or renuing the same sinful acts will never be answered in thy conscience but by fullest humblings sound judgings speedy repentings careful watchings and declinings wonderful strengthnings of the contrary grace and acts diligent feare fervent communion with God and more upright walking Yet fourthly though it be a rare case this doubling or renewing Yet this though it be a rare is a possible case of some great sinful act very few good men do it and that too very seldome perhaps as Job spake so they may do once have I spoken yea twice but I will proceed no further Job 40. 5. I say though it be rare yet it is a possible case that sin may have more then one particular victory where yet it hath not dominion I speake not this to hearten any man to sin for this would argue sinne indeed to have dominion but to recover a man that hath sinning whose soul is extreamly bruised with his second fall and whose second wound bleeds
with such sad and bitter dejection of spirit for his renued folly that this is an argument that he is not a chearful and willing servant to sin but only an enemy not able enough to bear off a second shock or assault Object Yet this satisfies not for the most still objects But it is a Custome this is custome and custome cannot be without Dominion I answer three things Answered If it were a custome it is not best to hold on First suppose the worst that it were custome and dominion what is the course to be taken wouldest thou think it best to hold on wouldest thou live thus still God hath pardoned and he hath changed many a soul which hath been customary in sinne and in whom sin hath had dominion nay not any before conversion but sin had dominion in him and some sinne or other was his customary path Thy safest and wisest course were not thus to stick at the custome and dominion but to come unto God and to beseech him to shew thee mercy and to give thee grace and Christ to subdue the dominion and to break the custom A custome of sinning is a symptome of sin in dominion Secondly I think that a custome of sinning is a direct symptome of sinne in dominion No man can trade in a sinne but you may easily say who is his Master his servants we are whom we obey 3. But then I would have you to remember that as all continuing inclinations argue not dominion so some continued Yet come repeated acts of sin do not argue a custome or repeated acts of sin do not always argue custome though custome necessarily includes either in good or bad thinâ—s a repetition of acts a going over of the same part or lesson again and again it being a path often walked over Yet every gemination of acts is not presently a custome I think we may thus distinguish twixt sinful acts multiplied by custome which is rooted in dominion and those which fall out by accident as it were and rooted onely in tyranny Three differences twixt acts geminated and custome Differences twixt acts geminated and custome Renewed acts are acts of custome where the Possession is strong and quiet 1. Where the renewed acts of sinne owe themselves to custome there the possession is both strong and quiet for if I mistake not it is not meerly how often or how long I have been at or have dwelt in the house which makes custome and see me the Lord of that house but what right and what peaceable possession One stronger then I may hold my land from me and dwell in my house a long time yet if I make my exceptions and hold a suit against him his long dwelling is but an usurping neither is it a legal custome though perhaps of long continuance Though sin still dwells in a good soul and continues there in despight of him and the person doth oft-times through the captivating force of it do many sinful acts and perhaps the same yet it is not custome unless the possession be quiet and peaceable if he did like Issachar bow under the burden and yeeld up the writings and keys if he did quietly resign up his heart to sin and so go on from sinne to sinne this were custome and concluded dominion But so long as that soul puts in exceptions prefers a bill of tears complaints supplications to Christ to conquer this usurping tyrant to give grace to recover its hold and strength to withstand and subdue it Though the acts be many and to be bewailed yet they are not come to a custome which sets up Dominion 2. Where the renued acts are acts of custome there the acting is natural and easie Custome we know is another nature Renewed acts are acts of custome when the acting is naturall and easie and every nature doth easily let go its acts how easie is it for the eye to see and the ear to hear or the water to moysten or the earth to descend Let nature alone she hath no impediment from her self to her acts and it is her perfection to act and therefore her acts are easie It is thus with sinful acts flowing out of Custome they come from the heart as waters from a spring and rise from it as sparks from the fire O how nimble and dextrous and quick is the sinner to sin you need not tempt him he can tempt himself you need not use arguments to perswade and entise him the accustomed drunkard knows the way alone to the Cup-house and the covetous heart to unlawful methods of gain Balaam can quickly get on horse-back for moneys sake to curse Israel and Judas needs no messenger he can go himself to the High-Priest But when the renued acts depend rather on tyranny then custom there they come off more hardly with more difficulty the sin is marred perhaps many times before it is done the person sees it is vile and resists it then the pleasure and profit tempts him to which he begins to hearken but presently his heart misgives him it is not right and it will end in bitterness he prays and yet is tempted fights and yet is tempted resists and yet is vanquished 3. Where the renued acts owe themselves to custome there a Renewed acts are acts of custome when a man is not easily brought off man is not easily brought off 't is my custome saith the man I cannot help it and I will not leave it I assure you where sinful acts rise to custome there is no argument but either a present fear of hell to hold them in or a mighty presence of grace to put them off words will not prevaile with men accustomed to sin But where the renued acts owe themselves to tyranny though many words did bring into the sin yet a few words will serve to break off the sin one whisper of conscience ah what hast thou done one word of Nathans to David thou art the man one look of Christ on Peter made him remember and to go out and weep bitterly SECT VI. NOw I proceed to a third Use which shall be the last Vse 3 that I will make of this subject and that shall be for Direction how to get off sins Dominion direction how to get off the dominion of sin You remember that I distinguished heretofore of a twofold Dominion of sin one was natural under which every man is held before his conversion Another was actual which consisted in a particular prevalency even upon a man converted and changed According to either there must be distinct Directions 1. Against Natural Dominion Against naturall dominion For this we must consider two things First what keeps and strengthens that Dominion Secondly what may demolish and subdue it and accordingly apply our selves Quest 1. For the first let us enquire what keeps up and strengthens the natural dominion of sin and accordingly work against What strengthens naturall dominion worke against
Any thing may prove too strong for him who conceives himself too strong for any thing He that will venture upon sinful provocations and occasions disarms his soul and lays his very heart naked to a conquest A Christian may do very much in good wayes which have Gods warrant to lead him and Gods promise to keep him but if he alone will be presuming as the Israelites who would go up to fight upon their own humour fell and lost so shall a man presently learne his owne weaknesse by the strength of sinnes surprisal many a man hath been spiritually wounded not because he had no grace but because he would adventure upon the strength of it without any security from God 3. That pardon is not so easily obtained Nor the soul so And that pardon is not easily obtained quickly recovered after particular dominions It is an easie thing to slip into sinne it is difficult to get out of it a little thing will serve to distemper our health and yet much Physick is required to set the humours streight again All entrances to sinne are with the greater facility for then temptations and carnal affections blinde our judgements but the recoveries are the harder for now the vilenesse and hainousnesse of the sinning appears more distinctly and the conscience works more sharply and vehemently and our very graces are the more disabled Assuredly if you will venture to sinne you lose a friend of God and encouragement in conscience and strength in your soules this very conceit that thou shouldest easily make thy peace with God and finde mercy though thou didst sin I say this very conceit will mightily afflict thy soul and aggravate thy transgression when thou beholds thy soul in blood for sinnings mercy is the most singular ground of repentance and nothing stings us more for sinning then this that we abused mercies to invite us Therefore when sin tempts thee resist it yeeld not to it say thus who would adventure the sweet mercies of a gracious God to satisfie the lusts of a damnable sin and why should I be so mad having health to make my self sick to break the bones which yet are whole to unsettle the peace of my conscience to weaken my graces to dis-joynt my estate If as now I am I have much to do ah what folly is it to make more woful work for my soul How justly may God leave me who will forsake him for that which I know will displease him and what if he should riâ—hteously deny me grace to repent who proudly will abuse his grace to sinne Beloved let the judgement at all times be thus effectually convinced and it may prove a sinâ—ular meâ—ns and help against particular temptations of sinne by which 〈◊〉 is attained 3. Be not in the ways of Dominion great sinnings 〈…〉 alway prevaile at first sight but they have a traine 〈…〉 thod to prepare the soul and then on a sudden they violently surprise it There are these methods First perhaps naked motions the vile heart gives up only a shew of a particular sin in an imagination our thought presents the kinds of sinnin and so falls in again Then perhaps a careless use of our senses which wandring without regard light upon some object which fits the former sinful motions and strongly inlivens them After this active contemplation of these sinful motions not to detest and bewaile them but to look upon them in an idle way After this a meditation of them which is a more deliberate entertainment of them which now riseth to a kind of treaty in the minde where the sinful motion craves entertainment by arguments of profit or pleasure on credit then a darting down to the affections to hearken and delight Then upon the next occasion an acting of all this sinful imagination and plot Brethren if you love your souls take off sinnes in their entrances before they gather head if a man could keep sinne from pleading he might keep himself from acting Break the egg and you need not feare the flying of the bird Crush Simile sinne in motion and it is a clear way to prevent sin in dominion The match will never be made if all treaties be rejected little motions are the principles of great sinnes as springs of rivers and sparks of flames Therefore let us this do resist motions to sin as a man should resist the actings of sin do not say it is but a thought Jehues army came after the scouts Great sinning may attend little and flattered imaginations he who slights inward thoughts and is careless of his outward senses is in a faire way to become a great sinner Sue out your standing by by prayer and faith Fourthly sue out your standing by prayer and faith I will tell you two things 1. That the strongest grace cannot free us from the fiercest assaults even the best heart and most eminent Christian is exposed to the foulest and most violent temptations of sin and Satan 2. That this resisting strength which keeps sin from dominion is in God and not in himself As that we become good is from the goodnesse of Gods grace so that we prove not bad is from the greatnesse of Gods power no man is able to change his own heart nor is his heart his own guard Therefore under all temptations be at prayer and faith These are the two wings of the soul c. Some victories are best had by standing up but that against sin is surest by kneeling down O when the heart is much in prayer it is then most in strength prayer engageth all heaven against a corruption And God hath promised to subdue iniquities and that sin shall not have dominion Rom. 6. 14. Now what he hath promised that he is able to perform and will if we can pray and believe We give sinne the great advantage when we slack our prayers and lay aside our faith It is the wisest art of a tempted soul to decline all occasions to be under prevailing Ordinances and to use prayer and exercise faith according to the nature kind and measure of sinful motions and inclinations PSAL. 19. 13. Then shall I be upright and I shall be innocent from that great transgression CHAP. V. YOu may remember that heretofore we have handled Davids petitions against sinne 1. In secrecy 2. In presumption 3. In dominion Now we proceed to speak something of the conclusion or inference which that holy and sweet Psalmist draws from all this Then shall I be upright and innocent from that great transgression To me it seemeth that Davids special aime that white or mark which he had in his eye was this to be upright he knew well that that was it which God looked for which God most of all prized and which for his soul would prove most necessary and comfortable and withall he well knew that the allowance of secret sinnes or the wallowing in great transgressions were quite contrary thereto And therefore he prays earnestly
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
service is not so good as God may and doth require if he should stand with us upon tearms of strict Justice But then fourthly though there be many imperfections cleaving to the services of men yet if they be upright God will for all them graciously accept of their services Though I pray and with many distractions and though I heare and within my interpretations yet if I be upright in the performances of these i. if my heart be for God indeed under these that I bring in the truth and present strength of my spirit with all humble respect to Gods commands and unfeigned integrity of aiming at Gods glory the services are graciously accepted with God Yea though I cannot alwayes use so many words in prayer though expressions are not so many at this time as at another nay though I finde not that livelihood and chearfulness now as heretofore yet if the heart be upright the service is done and accepted There are two things which may assure a good man that his services are accepted One is faith when he presents his services in the name of Christ look as every sinner needs a Mediatour of redemption so every good man still needs the same Christ as a Mediatour of intercession for his services And though services as done by us can finde no favour yet as presented by Christ they are alwayes a sweet savour before the Lord he is that Angel who hath a golden Censer and hath much incense which he offers with the prayers of all Saints before the Throne Rev. 8. 3. though our services be but weak testimonies yet Christs intercession is a strong and mighty ingratiating both of our persons and actions Another is uprightnesse when the heart is true and plain in what it doth Beloved remember this that as God doth not respect the strongest parts which are passiue as I may say and are idle so he doth not reject the meanest abilities if uprightly imployed No not the day of small things is despised by him if the flax be smoaking though it flame not he will not quench it that is he will not only not slight it but cherish and accept of it 2 Cor. 8. 12. The widows mite the cup of cold water was accepted If a man can truly say Lord I would believe more stedfastly if I could and I strive to believe and I would pray better if I could yet as well as I can I now present my supplications before thee I would serve thee more fully more intirely that is the desire of my soul and my endeavour if I had wherewithal thou shouldst have a better heart more lively affections more ample and chearful duties all should be better if I had a better power I say that notwithstanding the many imperfections yet this uprightnesse this holy frame of a compleat and active will wherein all the powers of the soul are bent to services according to the present power of the measure of grace â—â—â—eived is a most sweet smelling sacrifice and mounts into the most gracious acceptance of God in Christ I pray you remember that of David like as a father pities his childe so the Lord pitieth them that feare him Psal 103. 13. And that of the Prophet I will spare them as a man spareth his own sonne that serveth him Mal. 3. 17. The father commands his childe to lift up the weight and the childe readily addresseth to the obedience he lifts and assayes and still he gives another ha at it but perhaps he cannot get it quite up why the father likes his childe for this and though perhaps the weight be where it was yet he calls this act of his child true obedience why because though that be not done which the father imposed yet it had been done if the child had more strength and he endeavoured with all his strength for to do it Or thus the father wills the childe to shoot an Arrow the child draws the Arrow perhaps but half way and though his eye were upon the mark yet his arrow falls short many Bowes length why the father will yet commend all this for though he sees that the Arrow is short yet he observes that the Bowe was drawn and although the mark be not hit with the Arrow yet it was aimed at with the eye of the childe so is it with God our father who commands such and such duties to which if we addresse our selves with uprightness he will wink and passe by the weakness in action whiles he both observes and accepts the integrity of intention and affection Obj. O saith an upright person I finde such infinite heaps of other thoughts such dulnesse and deadnesse of spirit such untowardlinesse so many weaknesses every way all which are the grief of my soul and it troubles me much that I cannot do the good that I would how will the Lord take such broken services from me Sol. I answer if thy heart be upright in these interrupted services God hath mercy to pardon the weaknesses and he hath wisdome to finde out the uprightnesse and he hath graciousness to accept of the dutifulnesse A Goldsmith will not cast away those lesser raies of gold though mingled and to an inexpert person confounded with various heaps of drosse and â—â—st now he hath an art to find out the little gold and put side the drosse Though with all our holy actions there be much corruption and weakness commixt yet there is such a wise art in Gods gracious mercy as to finde out uprightnesse and holinesse of desire and endeavour in a service commanded with many infirmities 2 Chr. 30 18. the Lord pardon every one v. 19. That prepareth his heart to seek the Lord God of his fathers though he be not cleansed according to the purification of the Sanctuary verse 20. And the Lord hearkened to Hezekiah and healed the people 2. A second comfort is this that if a man be upright he shall not only finde acceptance for services but also indulgence for offences If a man be upright he shall not only finde acceptance for service but indulgence for offence You must ever distinguish twixt the cause and the subject the cause of all pardoning indulgence is the free grace of God in the blood of Christ but the subject of indulgence is the person to whom God is pleased to give his pardon and release None comes in under the wings of the mercy-seat so as the upright persons Uprightnesse in Scripture hath in a well understood sense seemed to cover all you read of King Asa and of many passages which did greatly blur him both as a King and as a good man he did not break down the high-places he sought to the Physicians he joyned to the King of Syria he cast the Prophet into prison who reproved him for it yet 2 Chron. 15. 17. the heart of Asa is said to be perfect all his dayes How all his dayes and yet such sinnings sometimes yes all his dayes for sinnes stand
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
from inequalities in holy service A third case in which a man may feare his uprightnesse may be some inequalities about holy services it goes thus sometimes a man findes his heart much inlarged in duties yet other times much contracted and straitned sometimes he is full of life and quick affections yet other times he feeles no active or lively disposition he can finde no minde or heart almost insomuch that either he can do little or nothing and what is done by him is but done all cheerfulnesse and quicknesse seems to fall off like the green leaves from the tree so that nothing but a meer naked carcase of duty is acted by him Now the case is whither a man may be reputed upright who many times finds himselfe thus in his services This is A case which ordinarily doth perplex many a good heart how cunning is Satan still to vex the soule if he can prevaile with us to omitt duty why then thou art plainely wicked if the soule be lesse free and compliant in the duty why then it is secretly hypocriticall thus he insnares us but to the resolution of the case thus Answered All inequality in holy service concludes not against uprightness First all inequalities in holy services do not conclude that a man is not upright Looke as the naturall life hath many spaces and as it were degrees of latitude a man may be able to run yet sometimes be scarse able to go these motions you wil say are unequall nevertheless the man lives both under the one and under the other so may it be with the spiritual life for it hath also its different and unequall spaces sometimes a man may do his services all in Joy other times all in teares sometimes his will is great and performances answerable other times his will is disposed but he cannot act in any proportion yet his heart lives uprightly in either Neverthelesse we must distinguish of inequalities in holy services Dinguish of inequalities there are two sorts of them Some arise from weaknesse of strength Others arise from falsenesse of heart You see a man sometimes able to move a weight of an hundred pounds at another time he is scarce able to lift a From weaknese of strength walk-ingstaffe why because his strength is failed and then no marvell that his actions vary so it may be with an upright man God is pleased sometimes to afford unto him a strong degree of heavenly assistance he clears his judgment inables his faith to apprehend and discerne quickens his affections restrains Satan puts downe the force of the inward contrarieties why at such a time the soule is mightily active in the power of received and conferred strength At another time the winde slackes and then no marvell the ship doth not post so fast the spirit bloweth when and where how he lists there is not always such a communication of actual strength and then our desires may be great but our performances will be unequall And this observe by the way that if the inequality depend only on weaknesse of strength there the heart still keeps its bent nay is most inwardly stirring in desires and propensions though it be not able to do the good that it would But there are also inequalities which arise from falseness of From falseness of heart heart As when a man hath an Ague which infects his humour or spirits or both he hath one good day and another bad day or as it is with a land-flood this hour posting in with such an high speed as if it would domineer over all the County and yet by and by it spends away it self there is no more of it to be seen so it may be with a man whose heart is false to God it may be with him thus he may have his moods his starts one while like those accompanying Christ and magnifying him with an Hosanna in the highest another while quite turned and crying out Crucisie Crucifie him So here one day or week who but God and what but duty not a Sermon missed not a prayer neglected yet on a sudden slow to hear careless to pray indifferent to any holy performance When inequalities arise from falseness of heart Now if the inequality arise from the falseness of heart and I pray you to observe this that it is ordinarily in three cases 1. When the performance was attempted meerly to compass some outward good a very Hypocrite may take much pains for his own ends of honour profit pleasure c. 2. When the performance was attempted meerly to remove some inward or outward evil as pangs of conscience within or shame and censure without 3. When the old lust is returned to new strength the bitterness of death is off or the like and now the heart returns to its former haunt and natural bent to the love and practise of such or such a sin which will easily beget and declare an inequality There are two sorts of inequalities about holy duties in duties for love and practise of sin will either make all duty to cease or any method of duty to stagger and change 2. Observe that there are two sorts of inequalities about holy services Some respect the Will and Actum elicitum as the Schoolmen speak the first springings of it its secret inclinings and motions Others respect the Exercise or Fact and Actum imperatum as they call it from these I infer two conclusions viz. 1. That inequalities of holy services in respect of the exercise or fact may consist with uprightness v. g. A man one day may The inequalities of holy services in respect of the exercise may consist with uprightness be able to find words more readily and abundantly in prayer and lively-hood in his affections then at another time and yet be truly upright Look as a Preacher may be able to study and to preach one day better then another and a Tradseman to follow his particular Calling yet both the one and the other be truly upright in their particular Calling so I say of the expressed and external acts which respect the course of our general Callings c 2. That intrinsecal inequalities those in the will and purposes Inequalities in the Will and purposes thereof argue defect of uprightness thereof argues defect of uprightness When a mans will is one while strongly purposed for duty and by and by it is totally bent and set for sin here the inequality doth depend upon the division of the heart which is Hypocrisie and falseness 3. Cheerfulness or uncheerfulness in the performance of duties Cheerfulness or uncheerfulness in duties are not infallible symptoms etiher way are not infallible symptoms either way By Cheerfulness I mean the liberty or freedom of the spirits and by uncheerfulness the sadness heaviness or dulness of them As it may be a day though the sun shine not nay as the sun doth keep on its natural course and motion under the
there is a two-fold self-love One Subordination wherein my aim is first and most to Gods Glory to my self indeed there is a respect but not first of all not most of all not only to my self such a self-love in the discharge of Duties is very lawfull and the upright have it Another of Competition wherein I regard not the glory of Of competition God I mind it not or else I respect my self more then it so that all may be hushed up so that I might have joy and heaven and escape Hell I care not for the glory of God I would not do duty but to preserve my self Such a self love as this is opposite to uprightness for though God gives us leave to mind and respect our selves yet he commands us first and most to respect and aim at his glory Doubts of uprightness from self-applause or vasn-glory Whether all self-applause and vain glory be incompatible with uprightness Sol. I shall briefly assoyle this Inquiry 1. Selfe-applause is the magnifying of our selves for duties Self-applause what it is happily performed It is a kind of adoration and admiration of our selves by higher opinions of our selves or thoughts also that no others will highly imagine of us and admire the eminency of our parts and gifts and quick abilities and enlarged affections Now this I say that though a man may be lawfully enlarged with joy and thankfulness to God who hath graciously assisted and inlarged him in the performance of duties and his spirit thereupon may be the more cleered Yet self-applause is naught and opposite to uprightness it is nothing else but a forgetfulness of our God and of his strength of his grace by which we did his service It doth not spring from humble uprightness but from a proud conceitedness and is the After-clap of Satan and our sinfull hearts which kick down and undo that work which otherwise had been very well done 2. Again Vain glory is the setting forth of our selves in duty Vain glory what it is it is the using of our Masters coin for the servants benefit When a man doth hear or preach or pray or give alms only or principally to be seen to be esteemed to be spoken of his own credit is the end of his work This is a manifest fruit of Hypocrisie Christ hath delivered it fully in Mat. 6. Look as he playes the Hypocrite who doth some good but yet will will not do all duty and who doth much duty but loves some sin so likewise he playes the Hypocrite that doth all duty meerly to advance and trumpet out his own name and estimation and glory Self-applause is a subsequent Hypocrisie which follows the work Vain-glory is an Antecedent Hypocrisie Distinguish of self-applause and vain glory which moves us to the work 3. Nevertheless you must distinguish of self-applause and vain-glory that they are either 1. Naked Acts or Motions 2. Habitual qualities or Dispositions Even the most upright person may find them in respect of motion but the Hypocrite hath them in respect of disposition In the one they arise up as temptation for it is a most difficult thing totally to be rid of our selves either before or in or after Duties In the other they rise up as natural affections the one feeds on them as on meat the other is troubled with them as with poyson they break the heart of the one with pride of the other with sorrow and humbling In the one they are approbations in the the other they are vexations In an Hypocrite they are like the wind which fills the sails In an upright person they are like the wind which troubles the stomack The Duties done by an Hypocrite are like glasses made and blown up only by breath the Applause of men breaths strongly upon his affections to set out his services But it is with an uptight person in this case as with a leaf on a tree a little breathing of the air makes it to tremble An upright person is afraid of his own high opinion or the commendation of others He can be highly glad when the honour is cast on God and if any after-risings begin to grow for former Duties he is not well till he hath cast them down by after-humblings The upright person is much with God before duty and all for God after it He takes all the strength of Action out of Gods hand and therefore would not finger the least scruple of praise He looks on inward applause as a cross and on publique as a danger In the one I hate my self in the other I fear my self Object It is lawful I confess to know what God hath given us and to acknowledge the good which he hath done in us or by us how else can we be thankfull Sol. But then it is necessary to make him the end whom we acknowledge to be the cause to give unto God the glory who hath given to us the strength No more to this case but this beg for much grace to do duty and when you have done it beg for much strength to give God the glory of it An Hypocrite is made up of himself and men but the upright person is made only by God and for him SECT V. A Third use of the Doctrine shall be to stir us up to get Use 3 Uprightness and to keep it there are two things which Labour to get uprightness and keep it here offer themselves viz. 1. Motives to perswade us 2. Means to direct and help us 1. For the first of these what shall I say how shall I perswade If all the Arguments of heaven or earth might be available I have them at hand to present them unto you to Motives excite your hearts to this labour If there be any regard of a God of a Christ of your souls of your comforts here of your happiness hereafter then think of Uprightness content not your selves till you have it Why 1. God regards you not if you be not upright his eyes are upon the truth and he will be worshipped in spirit and truth thousands God regards you not if not upright of Rams and rivers of oil daily oblations solemn humblings cryings and callings he cannot away with them he hides his face from them if the heart under these be false and doubting The Word of God condemns you if you be not upright it will not acquit you if you have Lamps without oyl a form of godliness without the power thereof though you make many prayers though long prayers though you give much alms yet if your hearts be not upright in these the Word will condemn you for Hypocrites and will give you your portion with them who shall have the greater damnation Your conscience will secretly reproach and vex you in the day of your calamity when any judgement hangs over thy head or any affliction comes near unto thee then will thy conscience rise up and gall and wound thee for thy
see God in his precepts and see him in his Threatnings and then we hold up and go on but if once we lose him in the sight of his promises then impatience and murmuring and discontents and unlawfull projects and wayes appeare in the heart and life so also if we lose him in the sight of his precepts which guide and binde Now loosnesse and carelesnesse and indifferency appears and lose him in the sight of his threatnings now pride and presumption and other bold adventurings appeare But if we could by faith see him who is invisible if we could see the goodnesse and fidelity and immutability of his promises for all kinde of good supplies and if we could see the power and authority and equity of all his precepts respecting our actions and ways and if one could behold the justice and terror of the Lord by faith in all his threatnings O how might the soule be bounded and kept like a river twixt its banks in a constant and sweet course of even and upright walking 3. If you would preserve uprightnesse then you must get and Get and preserve humblenesse of heart prâ—serve humblenesse of spirit Remember this that the humble Christian receives most good and lives best The slow hands writes the fairest copy and the low valley of all the parts of the earth is most yearly fruitfull Highnesse of spirit and much unevennesse ordinarily keep company There are three properties in humblenesse which shew that Simile it much conduceth to uprightnesse One that it is much with God hence we read of the cries of the humble and the desires of the heart the humble soule is like the weake Ivie which clinges about the strong oake so it is much with a mighty God you shall seldome finde the humble person without a teare in his eye a complaint in his tongue a prayer in his heart either you finde him upon his feet standing to hear what God will say or upon his knee craving what God will give 2. Another that it haâ—h much from God There be high mountaines which be above all cloudes the proud heart is most empty because most lofty but God gives grace unto the humble Jam. 4. the poor beggar gets the almes and the low valley gets the showers and the humble heart the grace of God and that both preventing grace which makes good an assisting grace with holds on in good thou hast hard the desire of the humble 3. A third that it doth all for God there are two things which the humble person doth most eye One is Gods rule another is Gods glory as a good servant who takes commandes from his masters mouth and layes out himselfe for his masters advantage All is from him and by him and therefore all must be to him saith the humble heart Now all these conduce directly to uprightnesse he is best in walking with God who is most in calling up on God prayer being like the firm and solid ground which enables the feet to stand best And God is near to the humble the weak child is preserved from most falls which is held by the hand of the mother or carried in the bosom of the Nurse Where divine strength is most communicated there the life is most uniformly ordered and then humbleness refers all to Gods glory it puts the cause of gift upon him and the honor of their use which is directly opposite to Hypocrisie therefore labour to be humble get to be sensible of your selves both for naturals and also spirituals in the one see your vileness in the other your emptiness c. Fourthly If you would get and preserve uprightness then Get your hearts to be crucified to the world get your hearts to be crucified to the world Hypocrisie and worldliness are seldom far asunder It is rare to find an Hypocrite but he is one who is either strongly ambitious of honor or greedily desirous of Riches search the Scrriptures and you shall find it so and very cleerly in the Pharisees Now when the heart is set upon the world it is easily drawn aside it will ever anon be uneven the bowl which hath a bias cannot run longe in a strait line They that will be rich fall into temptation and a snare into many foolish hurtfull lusts c. For the love of mony is the root of all evil 2 Tim. 6. 9 10. A thing of naught turns aside the heart which is worldly the look of a man the hope of a nod a change of garments a morsel of bread a meals meat a few pieces of silver all of these are to a worldly hearr like the winde to the ship which turned the sails round about Therefore take heed of the world most of our uneven carriages arise from want of faith to exalt God and from the enthraling of our hearts to the world we are under either the discouragements of the world and the fear of them make us to step awry or else the encouragements of it and the hope and love of them makes us to omit duties or put out our hearts to wickedness The sear of man and the too high account of carnal power and too much love of our selves and the world are sore enemies to uprightness of heart or life he who will know no Lord but Christ and no safety like that of God and no good like that which is heavenly his spirit is sound and his life will be upright 3. Now to all that hath been said let me add a few daily meditations which may be of great force to keep us in upright walking Considerations to keep us upright God searcheth the heart and beholds our wayes Four considerations more 1. One that God searcheth my heart and still looks upon my ways Whether shall I go from thy presence said David Psalm 139. And all things are naked and open to him with whom we have to deal said the Apostle Heb. 4. There can be no action hid from an all-seeing eye Nor can the ground and motives and ends of our actions be secret to him who searcheth the heart and reins and understands our thoughts a far off we may blind the eyes of men but we cannot delude the eye of God The Lord seeth me in the dark and my private courses are as obvious to him as the mountain to the sun at noon-day what way I take he well observes and which way my heart runs what it favours and what it dislikes what I do and what end I have in all my doings and what principles and rules sway within the chambers of my breast This daily meditation may be of force to look both to the matter of our doings and to the manner and so incline us to upright walking 2. Another That I must one day appear before God and then I must one day appear before God and then all my secrets will be disclosed all secrets shall be disclosed The upright man may be shaddowed out by an